Text -- 2 Samuel 7:5-29 (NET)

7:5 “Go, tell my servant David: ‘This is what the Lord says: Do you really intend to build a house for me to live in? 7:6 I have not lived in a house from the time I brought the Israelites up from Egypt to the present day. Instead, I was traveling with them and living in a tent. 7:7 Wherever I moved among all the Israelites, I did not say to any of the leaders whom I appointed to care for my people Israel, “Why have you not built me a house made from cedar?”’ 7:8 “So now, say this to my servant David: ‘This is what the Lord of hosts says: I took you from the pasture and from your work as a shepherd to make you leader of my people Israel. 7:9 I was with you wherever you went, and I defeated all your enemies before you. Now I will make you as famous as the great men of the earth. 7:10 I will establish a place for my people Israel and settle them there; they will live there and not be disturbed any more. Violent men will not oppress them again, as they did in the beginning 7:11 and during the time when I appointed judges to lead my people Israel. Instead, I will give you relief from all your enemies. The Lord declares to you that he himself will build a dynastic house for you. 7:12 When the time comes for you to die, I will raise up your descendant, one of your own sons, to succeed you, and I will establish his kingdom. 7:13 He will build a house for my name, and I will make his dynasty permanent. 7:14 I will become his father and he will become my son. When he sins, I will correct him with the rod of men and with wounds inflicted by human beings. 7:15 But my loyal love will not be removed from him as I removed it from Saul, whom I removed from before you. 7:16 Your house and your kingdom will stand before me permanently; your dynasty will be permanent.’” 7:17 Nathan told David all these words that were revealed to him.

David Offers a Prayer to God

7:18 King David went in, sat before the Lord, and said, “Who am I, O Lord God, and what is my family, that you should have brought me to this point? 7:19 And you didn’t stop there, O Lord God! You have also spoken about the future of your servant’s family. Is this your usual way of dealing with men, O Lord God? 7:20 What more can David say to you? You have given your servant special recognition, O Lord God! 7:21 For the sake of your promise and according to your purpose you have done this great thing in order to reveal it to your servant. 7:22 Therefore you are great, O Lord God, for there is none like you! There is no God besides you! What we have heard is true! 7:23 Who is like your people, Israel, a unique nation on the earth? Their God went to claim a nation for himself and to make a name for himself! You did great and awesome acts for your land, before your people whom you delivered for yourself from the Egyptian empire and its gods. 7:24 You made Israel your very own people for all time. You, O Lord, became their God. 7:25 So now, O Lord God, make this promise you have made about your servant and his family a permanent reality. Do as you promised, 7:26 so you may gain lasting fame, as people say, ‘The Lord of hosts is God over Israel!’ The dynasty of your servant David will be established before you, 7:27 for you, O Lord of hosts, the God of Israel, have told your servant, ‘I will build you a dynastic house.’ That is why your servant has had the courage to pray this prayer to you. 7:28 Now, O sovereign Lord, you are the true God! May your words prove to be true! You have made this good promise to your servant! 7:29 Now be willing to bless your servant’s dynasty so that it may stand permanently before you, for you, O sovereign Lord, have spoken. By your blessing may your servant’s dynasty be blessed on into the future!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 7:5

That is, thou shalt not.

Wesley: 2Sa 7:6

These two seem thus to be distinguished, the one may note the curtains and hangings within, the other the frame of boards, and coverings upon it.

Wesley: 2Sa 7:8

Lest David should be too much discouraged, or judge himself neglected of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his servant, thereby signifying that he accepted of his service, and good intentions.

Wesley: 2Sa 7:10

That is, I will make room for them, whereas hitherto they have been much distressed by their enemies. Or, I will establish a place for them, that is, I will establish them in their place or land.

Wesley: 2Sa 7:10

Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to Israel, because they were great blessings to David; partly, because the strength and happiness of a king consists in the multitude and happiness of his people; and partly, because David was a man of a public spirit, and therefore no less affected with Israel's felicity than with his own.

Wesley: 2Sa 7:10

Namely in Egypt.

Wesley: 2Sa 7:11

Nor as they did under the judges. But all this is to be understood with a condition, except they should notoriously forsake God.

Wesley: 2Sa 7:11

That is, and as until this time in which I have given thee rest. But these words, though according to our translation they be enclosed in the same parenthesis with the foregoing clauses, may be better put without it, and taken by themselves. For the foregoing words in this verse, and in 2Sa 7:10, all concern the people of Israel; but these words concern David alone, to whom the speechs returns after a short digression concerning the people of Israel. And they may be rendered thus.

Wesley: 2Sa 7:11

More fully and perfectly than yet thou dost.

Wesley: 2Sa 7:11

For thy good intentions to make him an house, he will make thee an house, a sure house, that is, he will increase and uphold thy posterity, and continue thy kingdom in thy family.

Wesley: 2Sa 7:12

_When the time of thy life shall expire. This phrase implies, that his days shall be prolonged to the usual course of nature, and not cut off in the midst, by any violent or untimely death.

Wesley: 2Sa 7:12

I will set up in thy throne, thy posterity, first Solomon, and then others successively, and at last the Messiah. So the following words may be understood, part of his posterity in general, part of Solomon, and part of Christ only, according to the different nature of the several passages.

Wesley: 2Sa 7:13

This is meant literally of Solomon, who alone did build the material house or temple; but ultimately of Christ, who is the builder of God's spiritual house or temple.

Wesley: 2Sa 7:13

That is, for my service, and glory.

Wesley: 2Sa 7:13

This is not meant of Solomon, for his kingdom was not for ever. But it is to be understood of David's posterity, in general, and with special respect to Christ, in whose person the kingdom was to be lodged for ever.

Wesley: 2Sa 7:14

I will carry myself towards him as a father, with all affection, and I will own him as my son. This is intended both of Solomon, as a type of Christ; and of Christ himself as is evident from Heb 1:5.

Wesley: 2Sa 7:14

This agrees only to Solomon and some others of David's posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no type of Christ, and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a type of Christ, the sense passes through Solomon to Christ.

Wesley: 2Sa 7:14

With such rods as are gentle and moderate, and suited to man's weakness.

Wesley: 2Sa 7:15

That is, Or, my kindness, that is, the kingdom which I have mercifully promised to thee and thine.

Wesley: 2Sa 7:15

In regard of his posterity, for the kingdom was continued to his person during life.

Wesley: 2Sa 7:16

Thine eyes in some sort beholding it: for he lived to see his wise son Solomon actually placed in the throne, with reputation and general applause, which was in itself a good presage of the continuance of the kingdom in his family: and being considered, together with the infallible certainty of God's promise to him and his, (of the accomplishment whereof, this was an earnest,) gave him good assurance thereof; especially considering that he had his eyes and thoughts upon the Messiah, Psa 110:1, &c. whose day he saw by faith, as Abraham did, Joh 8:56, and whom he knew that God would raise out of the fruit of his loins to sit on his throne, and that for ever: and so the eternity of his kingdom is rightly said to be before him.

Wesley: 2Sa 7:18

Into the tabernacle.

Wesley: 2Sa 7:18

He might sit for a season whilst he was meditating upon these things, and then alter his posture and betake himself to prayer.

Wesley: 2Sa 7:18

How infinitely unworthy am I and my family of this great honour and happiness!

Wesley: 2Sa 7:19

Which thou hast already done for me, that thou hast brought me hitherto, to that pitch of honour, and peace, and prosperity, in which through thy favour I now stand.

Wesley: 2Sa 7:19

Though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give to me.

Wesley: 2Sa 7:19

For many future ages, and indeed to all eternity.

Wesley: 2Sa 7:19

Do men use to deal so kindly with their inferiors, as thou hast done with me? No: this is the prerogative of divine grace.

Wesley: 2Sa 7:20

Either in a way of gratitude and praise, words cannot express my obligations to thee, nor my sense of these obligations: Or in a way of prayer.

Wesley: 2Sa 7:20

Thou knowest my deep sense of thy favours, and my obligations to thee. And my condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt supply me.

Wesley: 2Sa 7:21

That thou mightest fulfil thy promises made to me, and thereby demonstrate thy faithfulness.

Wesley: 2Sa 7:21

Or thy own mere liberality and good pleasure, without any desert of mine. So far was David, though a very gracious man, from thinking his actions meritorious.

Wesley: 2Sa 7:22

Both in power and in goodness, as appears by the great and good things which thou hast done for me.

Wesley: 2Sa 7:24

Partly, by thy promises, and that sure covenant which thou hast made with them: and partly, by thy glorious works wrought on their behalf, as it appears this day.

Wesley: 2Sa 7:24

In a peculiar manner, and by special relation and covenant: for otherwise he is the God and father of all things.

Wesley: 2Sa 7:26

That is, do thou never cease to manifest thyself to be the God and governor of Israel.

Wesley: 2Sa 7:27

_That prayer that is found in the tongue only will not please God. It must be found in the heart. That must be lifted up and poured out before God.

Wesley: 2Sa 7:28

That God who hast declared thyself to be Israel's God, and in particular my God.

Wesley: 2Sa 7:29

_When Christ for ever sat down on the right - hand of God, and received all possible assurance, that his seed and throne should be as the days of heaven, then this prayer was abundantly answered.

JFB: 2Sa 7:11

As a reward for his pious purpose, God would increase and maintain the family of David and secure the succession of the throne to his dynasty. [See on 1Ch 17:10].

JFB: 2Sa 7:12

It is customary for the oldest son born after the father's succession to the throne to succeed him in his dignity as king. David had several sons by Bath-sheba born after his removal to Jerusalem (2Sa 5:14-16; compare 1Ch 3:5). But by a special ordinance and promise of God, his successor was to be a son born after this time; and the departure from the established usage of the East in fixing the succession, can be accounted for on no other known ground, except the fulfilment of the divine promise.

JFB: 2Sa 7:13

This declaration referred, in its primary application, to Solomon, and to the temporal kingdom of David's family. But in a larger and sublimer sense, it was meant of David's Son of another nature (Heb 1:8). [See on 1Ch 17:14.]

JFB: 2Sa 7:18

Sitting was anciently an attitude for worship (Exo 17:12; 1Sa 4:13; 1Ki 19:4). As to the particular attitude David sat, most probably, upon his heels. It was the posture of the ancient Egyptians before the shrines; it is the posture of deepest respect before a superior in the East. Persons of highest dignity sit thus when they do sit in the presence of kings and it is the only sitting attitude assumed by the modern Mohammedans in their places and rites of devotion.

JFB: 2Sa 7:19

That is, is it customary for men to show such condescension to persons so humble as I am? (See 1Ch 17:17.)

JFB: 2Sa 7:20

That is, my obligations are greater than I can express.

Clarke: 2Sa 7:5

Shalt thou build me a house - That is, Thou shalt not: this is the force of the interrogative in such a case.

Clarke: 2Sa 7:7

With any of the tribes - "Spake I a word to any of the Judges"is the reading in the parallel place, 1Ch 17:6, and this is probably the true reading. Indeed, there is but one letter of difference between them, and letters which might be easily mistaken for each other: שבטי shibtey , tribes, is almost the same in appearance with שפטי ht shophetey , judges; the ב beth and the פ pe being the same letter, the apex under the upper stroke of the פ pe excepted. If this were but a little effaced in a MS., it would be mistaken for the other, and then we should have tribes instead of judges. This reading seems confirmed by 2Sa 7:11.

Clarke: 2Sa 7:10

I will appoint a place - I have appointed a place, and have planted them. See the observations at the end, 2Sa 7:25 (note).

Clarke: 2Sa 7:11

The Lord - will make thee a house - Thou hast in thy heart to make me a house; I have it in my heart to make thee a house: thy family shall be built up, and shall prosper in the throne of Israel; and thy spiritual posterity shall remain for ever. God is the author of all our holy purposes, as well as of our good works, he first excites them; and if we be workers together with him, he will crown and reward them as though they were our own, though he is their sole author.

Clarke: 2Sa 7:13

He shall build - That is, Solomon shall build my temple, not thou, because thou hast shed blood abundantly, and hast made great wars. See 1Ch 22:8 (note); and see also the observations at the end, 2Sa 7:25 (note)

Clarke: 2Sa 7:13

The throne of his kingdom for ever - This is a reference to the government of the spiritual kingdom, the kingdom of the Messiah, agreeably to the predictions of the prophet long after, and by which this passage is illustrated: "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it, with judgment and with justice, from henceforth even For Ever."Isa 9:7.

Clarke: 2Sa 7:14

If he commit iniquity - Depart from the holy commandment delivered to him; I will chasten him with the rod of men-he shall have affliction, but his government shall not be utterly subverted. But this has a higher meaning. See the observations at the end, 2Sa 7:25 (note).

Clarke: 2Sa 7:15

But my mercy shall not depart away from him, as I took it from Saul - His house shall be a lasting house, and he shall die in the throne of Israel, his children succeeding him; and the spiritual seed, Christ, possessing and ruling in that throne to the end of time

The family of Saul became totally extinct; the family of David remained till the incarnation. Joseph and Mary were both of that family; Jesus was the only heir to the kingdom of Israel; he did not choose to sit on the secular throne, he ascended the spiritual throne, and now he is exalted to the right hand of God, a Prince and a Savior, to give repentance and remission of sins. See the observations at the end of the chapter, 2Sa 7:25 (note)

Many have applied these verses and their parallels to support the doctrine of unconditional final perseverance; but with it the text has nothing to do; and were we to press it, because of the antitype, Solomon, the doctrine would most evidently be ruined, for there is neither proof nor evidence of Solomon’ s salvation.

Clarke: 2Sa 7:18

Sat before the Lord - Sometimes, when a Hindoo seeks a favor from a superior, he sits down in his presence in silence; or if he solicits some favor of a god, as riches, children, etc., he places himself before the idol, and remains in a waiting posture, or repeats the name of the god, counting the beads in his necklace. - Ward.

Clarke: 2Sa 7:19

And is this the manner of man - Literally: And this, O Lord God, is the law of Adam. Does he refer to the promise made to Adam, The seed of the woman shall bruise the head of the serpent? From my line shall the Messiah spring, and be the spiritual and triumphant King, for ever and ever. See the additions at the end, 2Sa 7:25 (note).

Clarke: 2Sa 7:20

What can David say more - How can I express my endless obligation to thee?

Clarke: 2Sa 7:25

And do as thou hast said - David well knew that all the promises made to himself and family were conditional; and therefore he prays that they may be fulfilled. His posterity did not walk with God, and therefore they were driven from the throne. It was taken from them by the neighboring nations, and it is now in the hands of the Mohammedans; all the promises have failed to David and his natural posterity, and to Christ and his spiritual seed alone are they fulfilled. Had David’ s posterity been faithful, they would, according to the promises of God, have been sitting on the Israelitish throne at this day

It is worthy of remark how seldom God employs a soldier in any spiritual work, just for the same reason as that given to David; and yet there have been several eminently pious men in the army, who have labored for the conversion of sinners. I knew a remarkable instance of this; I was acquainted with Mr. John Haime, a well known preacher among the people called Methodists. He was a soldier in the queen’ s eighth regiment of dragoons, in Flanders, in the years 1739-46. He had his horse shot under him at the battle of Fontenoy, May 11, 1745; and was in the hottest fire of the enemy for above seven hours; he preached among his fellow soldiers frequently, and under the immediate patronage of his royal highness the Duke of Cumberland, commander-in-chief; and was the means of reforming and converting many hundreds of the soldiers. He was a man of amazing courage and resolution, and of inflexible loyalty. One having expressed a wonder "how he could reconcile killing men with preaching the Gospel of the grace and peace of Christ,"he answered, "I never killed a man.""How can you tell that? were you not in several battles?""Yes, but I am confident I never killed nor wounded a man.""How was this? did you not do your duty?""Yes, with all my might; but when in battle, either my horse jumped aside or was wounded, or was killed, or my carbine missed fire, and I could never draw the blood of the enemy.""And would you have done it if you could?""Yes, I would have slain the whole French army, had it been in my power; I fought in a good cause, for a good king, and for my country; and though I struck in order to cut, and hack, and hew, on every side, I could kill no man."This is the substance of his answers to the above questions, and we see from it a remarkable interfering Providence; God had appointed this man to build a spiritual house in the British army, in Flanders, and would not permit him to shed the blood of his fellow creatures

"This chapter is one of the most important in the Old Testament, and yet some of its most interesting verses are very improperly rendered in our translation; it therefore demands our most careful consideration. And as in the course of these remarks I propose to consider, and hope to explain, some of the prophecies descriptive of The Messiah, which were fulfilled in Jesus Christ, among which prophecies that contained in this chapter is worthy of particular attention, I shall introduce it with a general state of this great argument

"It having pleased God that, between the time of a Messiah being promised and the time of his coming, there should be delivered by the prophets a variety of marks by which the Messiah was to be known, and distinguished from every other man; it was impossible for any one to prove himself the Messiah, whose character did not answer to these marks; and of course it was necessary that all these criteria, thus Divinely foretold, should be fulfilled in the character of Jesus Christ. That these prophetic descriptions of the Messiah were numerous, appears from Christ and his apostles, (Luk 24:27, Luk 24:44; Act 17:2, Act 17:3; Act 28:23, etc.), who referred the Jews to the Old Testament as containing abundant evidence of his being The Messiah, because he fulfilled all the prophecies descriptive of that singular character. The chief of these prophecies related to his being miraculously born of a virgin; the time and place of his birth; the tribe and family from which he was to descend; the miracles he was to perform; the manner of his preaching; his humility and mean appearance; the perfect innocence of his life; the greatness of his sufferings; the treachery of his betrayer; the circumstances of his trial; the nature of his death and burial; and his miraculous resurrection. Now amongst all the circumstances which form this chain of prophecy, the first reference made in the New Testament relates to his descent; for the New Testament begins with asserting that Jesus Christ was the son of David, the son of Abraham. As to the descent of Christ from Abraham, every one knows that Christ was born a Jew, and consequently descended from Jacob, the grandson of Abraham. And we all know that the promise given to Abraham concerning the Messiah is recorded in the history of Abraham’ s life, in Gen 22:18. Christ being also to descend from David, there can be no doubt that this promise, as made to David, was recorded likewise in the history of David. It is remarkable that David’ s life is given more at large than that of any other person in the Old Testament; and can it be supposed that the historian omitted to record that promise which was more honorable to David than any other circumstance? The record of this promise, if written at all, must have been written in this chapter; in the message from God by Nathan to David, which is here inserted. Here, I am fully persuaded, the promise was, and still is, recorded; and the chief reason why our divines have so frequently missed it, or been so much perplexed about it, is owing to our very improper translation of the 10th and 14th verses. "This wrong translation in a part of Scripture so very interesting, has been artfully laid hold of, and expatiated upon splendidly, by the deistical author of The Ground and Reasons of the Christian Religion; who pretends to demonstrate that the promise of a Messiah could not be here recorded. His reasons, hitherto I believe unanswered, are three

1.    Because, in 2Sa 7:10, the prophet speaks of the future prosperity of the Jews, as to be afterwards fixed, and no more afflicted; which circumstances are totally repugnant to the fate of the Jews, as connected with the birth and death of Christ

2.    Because the son here promised was (2Sa 7:13) to build a house; which house, it is pretended, must mean the temple of Solomon; and of course Solomon must be the son here promised. And

3.    Because 2Sa 7:14 supposes that this son might commit iniquity, which could not be supposed of the Messiah

The first of these objections is founded on our wrong translation of 2Sa 7:10, where the words should be expressed as relating to the time past or present. For the prophet is there declaring what great things God had already done for David and his people; that he had raised David from the sheepfold to the throne; and that he had planted the Israelites in a place of safety, at rest from all those enemies who had so often before afflicted them. That the verbs ושמתי vesamti , and ונטעתי unetati , may be rendered in the time past or present, is allowed by our own translators; who here (2Sa 7:11) render והניחתי vahanichothi , and have caused thee to rest, and also render והגיד vehiggid , and telleth; which construction, made necessary here by the context, might be confirmed by other proofs almost innumerable. The translation, therefore, should run thus: I took thee from the sheepcote; and have made thee a great name; and I Have Appointed a place for my people Israel; and Have Planted them, that they may dwell in a place of their own, and move no more. Neither Do the children of wickedness afflict them any more; as before-time, and as since the time that I commanded judges to be over Israel: and I Have Caused thee to rest from all thine enemies

"Objection the second is founded on a mistake in the sense. David indeed had proposed to build a house for God, which God did not permit. Yet, approving the piety of David’ s intention, God was pleased to reward it by promising that he would make a house for David; which house, to be thus erected by God, was certainly not material, or made of stones, but a spiritual house, or family, to be raised up for the honor of God, and the salvation of mankind. And this house, which God would make, was to be built by David’ s Seed; and this seed was to be raised up After David slept with his fathers; which words clearly exclude Solomon, who was set up and placed upon the throne Before David was dead. This building promised by God, was to be erected by one of David’ s descendants, who was also to be an everlasting king; and indeed the house and the kingdom were both of them to be established forever. Now that this house or spiritual building was to be set up, together with a kingdom, by the Messiah, is clear from Zechariah; who very emphatically says, (Zec 6:12, Zec 6:13), Behold the man whose name is The Branch; He Shall Build the Temple of the Lord. Even He Shall Build the Temple of the Lord; and he shall bear the glory, and shall sit and rule upon his Throne, etc. Observe also the language of the New Testament. In 1Co 3:9-17, St. Paul says, Ye are God’ s Building - Know ye not that Ye are the temple of God - the temple of God is holy, which temple Ye are. And the author of the Epistle to the Hebrews seems to have his eye upon this very promise in Samuel concerning a son to David, and of the house which he should build; when he says, (Heb 3:6), Christ, As a Son Over His Own House, Whose House Are We

"As to the third and greatest difficulty, that also may be removed by a more just translation of 2Sa 7:14; for the Hebrew words do not properly signify what they are now made to speak. It is certain that the principal word, בהעותו behaavotho , is not the active infinitive of kal, which would be בעותו, but העות from עיה is in niphal, as הגלות from גלה . It is also certain that a verb, which in the active voice signifies to commit iniquity, may, in the passive signify to suffer for iniquity; and hence it is that nouns from such verbs sometimes signify iniquity, sometimes punishment. See Lowth’ s Isaiah, p, 187, with many other authorities which shall be produced hereafter. The way being thus made clear, we are now prepared for abolishing our translation, if he commit iniquity; and also for adopting the true one, even in his suffering for iniquity. The Messiah, who is thus the person possibly here spoken of, will be made still more manifest from the whole verse thus translated: I will be his father, and he shall be my son: Even in His Suffering for Iniquity, I shall chasten him with the rod of men, (with the rod due to men), and with the stripes (due to) the children of Adam. And this construction is well supported by Isa 53:4, Isa 53:5 : He hath carried Our Sorrows, (i.e., the sorrows due to us, and which we must otherwise have suffered), he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. See note, p. 479, in Hallet, on Heb 11:26. Thus, then, God declares himself the Father of the Son here meant; (see also Heb 1:5); and promises that, even amidst the sufferings of this Son, (as they would be for the sins of others, not for his own), his mercy should still attend him: nor should his favor be ever removed from this king, as it had been from Saul. And thus (as it follows) thine house (O David) and thy kingdom shall, in Messiah, be established for ever before Me: (before God): thy throne shall be established for ever. Thus the angel, delivering his message to the virgin mother, Luk 1:32, Luk 1:33, speaks as if he was quoting from this very prophecy: The Lord God shall give unto him the throne of his father David, and he shall reign over the house of Jacob For Ever: and of his kingdom there shall be no end. In 2Sa 7:16, לפניך lephaneycha , is rendered as לפני lephanai , on the authority of three Hebrew MSS., with the Greek and Syriac versions; and, indeed, nothing could be established for ever in the presence of David, but in the presence of God only

"Having thus shown that the words fairly admit here the promise made to David, that from his seed should arise Messiah, the everlasting King; it may be necessary to add that, if the Messiah be the person here meant, as suffering innocently for the sins of others, Solomon cannot be; nor can this be a prophecy admitting such double sense, or be applied properly to two such opposite characters. Of whom speaketh the prophet this? of Himself, or of Some Other man? This was a question properly put by the Ethiopian treasurer, (Act 8:34), who never dreamed that such a description as he was reading could relate to different persons; and Philip shows him that the person was Jesus only. So here it may be asked, Of whom speaketh the prophet this? of Solomon, or of Christ? It must be answered, Of Christ: one reason is, because the description does not agree to Solomon; and therefore Solomon being necessarily excluded in a single sense, must also be excluded in a double. Lastly, if it would be universally held absurd to consider the promise of Messiah made to Abraham as relating to any other person besides Messiah; why is there not an equal absurdity in giving a double sense to the promise of Messiah thus made to David

"Next to our present very improper translation, the cause of the common confusion here has been - not distinguishing the promise here made as to Messiah alone, from another made as to Solomon alone: the first brought by Nathan, the second by Gad; the first near the beginning of David’ s reign, the second near the end of it; the first relating to Messiah’ s spiritual kingdom, everlasting without conditions, the second relating to the fate of the temporal kingdom of Solomon, and his heirs, depending entirely on their obedience or rebellion, 1Ch 22:8-13; 1Ch 28:7. Let the first message be compared with this second in 1Ch 22:8-13, which the Syriac version (at 1Ch 22:8) tells us was delivered by a prophet, and the Arabian says by the prophet Gad. This second message was after David’ s many wars, when he had shed much blood; and it was this second message that, out of all David’ s sons, appointed Solomon to be his successor. At the time of the first message Solomon was not born; it being delivered soon after David became king at Jerusalem: but Solomon was born at the time of this second message. For though our translation very wrongly says, (1Ch 22:9), a son Shall Be born to thee - and his name shall be Solomon; yet the Hebrew text expressly speaks of him as then born - Behold a son, ( נולד, natus est ), Is Born to thee: and therefore the words following must be rendered, Solomon Is his name, and I will give peace in his days: he shall build a house for my name, etc

"From David’ s address to God, after receiving the message by Nathan, it is plain that David understood the Son promised to be The Messiah: in whom his house was to be established for ever. But the words which seem most expressive of this are in this verse now rendered very unintelligibly: And is this the manner of man? Whereas the words וזאת תורת האדם vezoth torath haadam literally signify, and this is (or must be) the law of the man, or of the Adam; i.e., this promise must relate to the law or ordinance made by God to Adam, concerning the seed of the woman; the man, or the second Adam; as the Messiah is expressly called by St. Paul, 1Co 15:45, 1Co 15:47. This meaning will be yet more evident from the parallel place, 1Ch 17:17, where the words of David are now miserably rendered thus: And thou hast regarded me according to the estate of a man of high degree; whereas the words וראיתני כתור האדם המעלה ureithani kethor haadam hammaalah literally signify, and thou hast regarded me according to the order of the Adam that Is Future, or The Man that Is from Above: (for the word המעלה hammaalah very remarkably signifies hereafter as to time, and from above as to place): and thus St. Paul, including both senses - The Second Man Is the Lord from Heaven - and Adam is the figure of him that was to come, or the future, Rom 5:14. - See the Preface of the late learned Mr. Peters on Job, referred to and confirmed as to this interesting point in a note subjoined to my Sermon on A Virgin Shall Conceive, etc., P. 46-52, 8 vo. 1765. A part of that note here follows: ‘ The speech of David (2Sa 7:18-29) is such as one might naturally expect from a person overwhelmed with the greatness of the promised blessing: for it is abrupt, full of wonder, and fraught with repetitions. And now what can David say unto thee? What, indeed! For thou, Lord God knowest thy servant - thou knowest the hearts of all men, and seest how full my own heart is. For thy word’ s sake - for the sake of former prophecies, and according to thine own heart - from the mere motive of thy wisdom and goodness, hast thou done all these great things, to make thy servant know them. I now perceive the reason of those miraculous providences which have attended me from my youth up; taken from following the sheep, and conducted through all difficulties to be ruler of thy people; and shall I distrust the promise now made me? Thy words be true. If the preceding remarks on this whole passage be just and well grounded, then may we see clearly the chief foundation of what St. Peter tells us (Act 2:30) concerning David: that being a prophet, and Knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; he, seeing this before, spake of the resurrection of Christ, etc.’ "

Defender: 2Sa 7:12

As with many Old Testament prophecies, this remarkable "Davidic Covenant" has both a near and far application. Solomon was David's "seed," and he did "build an house for my name," but the ultimate fulfillment is in the greater Son of David, the Lord Jesus Christ, who was "a son over His own house; whose house are we" (Heb 3:6)."

Defender: 2Sa 7:14

Here is an ancient testimony that this son of David would also be uniquely "the Son of God," as cited and confirmed in Heb 1:5.

Defender: 2Sa 7:14

Christ never committed iniquity, but "he was bruised for our iniquities," for "the Lord hath laid on him the iniquity of us all" (Isa 53:5, Isa 53:6)."

Defender: 2Sa 7:15

Saul's kingdom was completely removed, but David's was not. Even though Solomon's sins resulted in the divided kingdom and ultimately in the Assyrian and Babylonian captivities, the covenant was reconfirmed through Christ, who was made of "the seed of David according to the flesh" (Rom 1:3), legally entitled to David's throne through Solomon (Mat 1:6-16) and biologically through Mary, the daughter of Heli (Luk 3:23-31)."

Defender: 2Sa 7:16

As the angel Gabriel promised Mary: "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end" (Luk 1:32-33)."

Defender: 2Sa 7:24

It is evident that David understood these promises of the Davidic Covenant to apply specifically to the people of Israel, as well as to himself and his promised son. That being so, it is significant that God said nothing to modify this understanding. It is true that eventually God will indeed give "my Son ... the uttermost parts of the earth for thy possession" (Psa 2:7, Psa 2:8), but He also promised Israel that "David my servant shall be king over them...And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; ...and my servant David shall be their prince for ever" (Eze 37:24, Eze 37:25). As Gabriel promised Mary: "And he shall reign over the house of Jacob for ever" (Luk 1:33)."

TSK: 2Sa 7:5

my servant David : Heb. to my servant, to David

Shalt : 1Ki 5:3, 1Ki 8:16-19; 1Ch 17:4, 1Ch 22:7, 1Ch 22:8, 23:3-32

TSK: 2Sa 7:6

I have not : Jos 18:1; 1Ki 8:16; 1Ch 17:5, 1Ch 17:6

walked : Exo 33:14, Exo 33:15, Exo 40:35-38; Lev 26:23, Lev 26:24, Lev 26:27, Lev 26:28; Num 10:33-36; Deu 23:14; 2Co 6:16; Rev 2:1

tent : Exo 40:18, Exo 40:19, Exo 40:34; Act 7:44

TSK: 2Sa 7:7

walked : Lev 26:11, Lev 26:12

any of the tribes : 1Ch 17:6, any of the judges, Instead of שׁבטי , shivtey , ""tribes,""we should probably read, with Houbigant, Drs. Waterland and A. Clarke, and others, שׁפטי , shophtey , ""judges;""which is the reading in the parallel passage. Indeed there is but one letter of difference between them, and letters which might be easily mistaken for each other; the apex under the upper stroke of the פ , pay , being the only mark to distinguish it from the ב , baith . Compare with 2Sa 7:11.

feed : 2Sa 5:2; Psa 78:71, Psa 78:72; Isa 40:11; Jer 3:15, Jer 23:4; Eze 34:2, Eze 34:15, Eze 34:23; Mic 5:4; Mat 2:6 *marg. Joh 21:15-17; Act 20:28, Act 21:28; 1Pe 5:1

TSK: 2Sa 7:8

I took thee : 1Sa 16:11, 1Sa 16:12; 1Ch 17:7; Psa 78:70

following : Heb. after

ruler : 2Sa 6:21, 2Sa 12:7; 1Sa 9:16, 1Sa 10:1

TSK: 2Sa 7:9

And I was : 2Sa 5:10, 2Sa 8:6, 2Sa 8:14, 2Sa 22:30, 2Sa 22:34-38; 1Sa 18:14; 1Ch 17:8

cut off : 2Sa 22:1; 1Sa 31:6; Psa 18:37-42, Psa 89:23

out of thy sight : Heb. from thy face

a great : Gen 12:2; 1Sa 2:8; 1Ch 17:8; Psa 113:7, Psa 113:8; Luk 1:52

like unto : Psa 87:3-6

TSK: 2Sa 7:10

plant them : 1Ch 17:9; Psa 44:4, Psa 80:8; Jer 18:9, Jer 24:6; Eze 37:25-27; Amo 9:15

neither : Psa 89:22, Psa 89:23; Isa 60:18; Eze 28:24; Hos 2:18; Rev 21:4

as beforetime : Exo 1:13, Exo 1:14, Exo 1:22; Jdg 4:3, Jdg 6:2-6; 1Sa 13:17

TSK: 2Sa 7:11

since : Jdg 2:14-16; 1Sa 12:9-11; Psa 106:42

have caused : 2Sa 7:1; Job 5:18, Job 5:19, Job 34:29; Psa 46:9

he will make : 2Sa 7:27; Exo 1:21; 1Ki 2:24, 1Ki 11:38; 1Ch 17:10, 1Ch 22:10; Psa 89:3, Psa 89:4, Psa 127:1; Pro 14:1

TSK: 2Sa 7:12

And when : 1Ki 2:1, 1Ki 8:20

sleep : Deu 31:16; 1Ki 1:21; Dan 12:2; Act 13:36; 1Co 15:51; 1Th 4:14

I will set : Gen 15:4; 1Ki 8:20; 1Ch 17:11; Psa 89:29, Psa 132:11, Psa 132:12; Isa 9:7; Isa 11:1-3, Isa 11:10; Mat 22:42-44; Act 2:30

TSK: 2Sa 7:13

He shall : 1Ki 5:5, 1Ki 6:12, 1Ki 8:19; 1Ch 17:11, 1Ch 17:12, 1Ch 22:9, 1Ch 22:10, 1Ch 28:6, 1Ch 28:10; Zec 6:13; Mat 16:18; Luk 1:31-33; Heb 3:3; 1Pe 2:5

I will stablish : 2Sa 7:16; 1Ch 28:7; Psa 89:4, Psa 89:21, Psa 89:29, Psa 89:36, Psa 89:37; Isa 9:7, Isa 49:8; Luk 1:32, Luk 1:33

TSK: 2Sa 7:14

I will be : 1Ch 17:13, 1Ch 28:6; Psa. 89:20-37; Mat 3:17; Heb 1:5

If he : Psa 89:30-35

I will : Deu 8:5; Job 5:17; Psa 94:12, Psa 94:13; Pro 3:11, Pro 3:12; Jer 30:11; 1Co 11:32; Heb 12:5-11; Rev 3:19

TSK: 2Sa 7:15

But my : 2Sa 7:14, 2Sa 7:16; 1Sa 19:24; Psa 89:28, Psa 89:34; Isa 55:3; Act 13:34-37

as I took : 1Sa 15:23, 1Sa 15:28, 1Sa 16:14; 1Ki 11:13, 1Ki 11:34-36; Isa 9:7, Isa 37:35

TSK: 2Sa 7:16

2Sa 7:13; Gen 49:10; 2Ki 19:34; 1Ch 17:13, 1Ch 17:14; Psa 45:6, Psa 72:5, Psa 72:17-19; Psa 89:36, Psa 89:37; Isa 9:7; Dan 2:44, Dan 7:14; Mat 16:18; Luk 1:32, Luk 1:33; Joh 12:34; Heb 1:8; Rev 11:15

TSK: 2Sa 7:17

1Ch 17:15; Act 20:20, Act 20:27; 1Co 15:3

TSK: 2Sa 7:18

sat : 1Ch 17:16; Isa 37:14

Who am I : Gen 32:10; Exo 3:11; Jdg 6:15; 1Sa 9:21, 1Sa 15:17, 1Sa 18:18; Psa 8:4; Eph 3:8

TSK: 2Sa 7:19

And this : 2Sa 12:8; Num 16:9, Num 16:13

but thou : 2Sa 7:11-16; 1Ch 17:17

And is this : Psa 36:7; Isa 55:8, Isa 55:9; Eph 2:7, Eph 3:19, Eph 3:20

manner : Heb. law

TSK: 2Sa 7:20

knowest : Gen 18:19; 1Sa 16:7; Psa 139:1; Joh 2:25, Joh 21:17; Heb 4:13; Rev 2:23

TSK: 2Sa 7:21

thy word’ s : Num 23:19; Deu 9:5; Jos 23:14, Jos 23:15; Psa 115:1, Psa 138:2; Mat 24:35; Luk 1:54, Luk 1:55, Luk 1:72

according : Mat 11:26; Luk 10:21, Luk 12:32; 1Co 1:1; Eph 1:9, Eph 3:11

TSK: 2Sa 7:22

Wherefore : Deu 3:24; 1Ch 16:25; 2Ch 2:5; Psa 48:1, Psa 86:10, Psa 96:4, Psa 135:5, Psa 145:3; Eze 36:22, Eze 36:32

none : Exo 15:11; Deu 4:35, Deu 32:39; 1Sa 2:2; Psa 86:8, Psa 89:6, Psa 89:8; Isa 40:18, Isa 40:25; Isa 45:5, Isa 45:18, Isa 45:22; Jer 10:6, Jer 10:7; Mic 7:18

TSK: 2Sa 7:23

what one : Deu 4:7, Deu 4:8, Deu 4:32-34, Deu 33:29; Psa 147:20; Rom 3:1, Rom 3:2

went : Exo 3:7, Exo 3:8, Exo 19:5, Exo 19:6; Num 14:13, Num 14:14; Psa 111:9; Isa 63:7-14; Tit 2:14; 1Pe 2:9; Rev 5:9

make him : Exo 9:16; Jos 7:9; 1Ch 17:21; Isa 63:12, Isa 63:14; Eze 20:9; Eph 1:6

great things : Deu 10:21; Psa 40:5, Psa 65:5, Psa 66:3, Psa 106:22, Psa 145:6

thy people : Deu 9:26, Deu 15:15; Neh 1:10

nations and their gods : Exo 12:12

TSK: 2Sa 7:24

confirmed : Gen 17:7; Deu 26:18

art become : 2Sa 7:23; Exo 15:2; Deu 27:9; 1Ch 17:22; Psa 48:14; Isa 12:2; Jer 31:1, Jer 31:33; Jer 32:38; Hos 1:10; Zec 13:9; Joh 1:12; Rom 9:25, Rom 9:26; 1Pe 2:10

TSK: 2Sa 7:25

establish it : Gen 32:12; Psa 119:49; Jer 11:4, Jer 11:5; Eze 36:37

TSK: 2Sa 7:26

let thy : 1Ch 17:23, 1Ch 17:24, 1Ch 29:10-13; Psa 72:18, Psa 72:19, Psa 115:1; Mat 6:9; Joh 12:28

before thee : Gen 17:18; 1Ch 17:23, 1Ch 17:24; Psa 89:36

TSK: 2Sa 7:27

revealed : Heb. opened the ear, Rth 4:4; 1Sa 9:15 *marg. Psa 40:6

I will : 2Sa 7:11

found : 1Ch 17:25, 1Ch 17:26; Psa 10:17

TSK: 2Sa 7:28

thy words : Num 23:19; Joh 17:17; Tit 1:2

TSK: 2Sa 7:29

let it please thee to bless : Heb. be thou pleased and bless, Num 6:24-26; 1Ch 17:27; Psa 115:12-15

for ever : 2Sa 22:51

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 7:6

Have walked - Implying the frequent moving of the tabernacle, in the times of the Judges, as opposed to a settled resting in one place. The word tent, refers especially to the outward covering of skins, etc.: the tabernacle denotes the framework of beards and bars. Observe the constant reference to the Exodus and to the details as given in the books of Moses.

Barnes: 2Sa 7:7

The tribes of Israel - The duplicate passage reads judges (see margin and compare 2Sa 7:11). But a comparison with such passages as Psa 78:67-68; 1Ki 8:16; and 1Ch 28:4, favors the reading "tribes,"and the phrase is a condensed one, the meaning of which is, that whatever tribe had in times past supplied the ruler of Israel, whether Ephraim in the days of Joshua, or Benjamin in the time of Saul, or Judah in that of David, God had never required any of these tribes to build a house in one of their cities.

An house of cedar - See 1Ki 7:2-3; 1Ki 10:17, 1Ki 10:21; Jer 22:14, Jer 22:23. Beams of cedar marked a costly building. The cedar of Lebanon is a totally different tree from what we improperly call the red or Virginian cedar, which supplies the sweet-scented cedar wood, and is really a kind of juniper. The cedar of Lebanon is a close-grained, light-colored, yellowish wood, with darker knots and veins.

Barnes: 2Sa 7:10

Moreover I will appoint ... - It should be: And I have appointed a place, etc., and have planted them, etc. This was already done by the consolidation of David’ s kingdom. The contrast between this and 2Sa 7:11 is that of the troubled, unsettled times of the Judges and the frequent servitudes of Israel in those times, with the settled prosperity and independence of the kingdom of David and Solomon.

Barnes: 2Sa 7:12

The prophet, having detailed God’ s past mercies to David, now passes on to direct prophecy, and that one of the most important in the O d Testament.

I will set up the seed - In one sense this mannifestly refers to Solomon, David’ s successor and the builder of the temple. But we have the direct authority of Peter Act 2:30 for applying it to Christ the seed of David, and His eternal kingdom; and the title the Son of David given to the Messiah in the rabbinical writings, as well as its special application to Jesus in the New Testament, springs mainly from the acknowledged Messianic significance of this prophecy. (See also Isa 55:3; Act 13:34.)

Barnes: 2Sa 7:13

He shall build an house ... - For the fulfillment of this in the person of Solomon, see 1Ki 8:16-20. For its application to Christ, see Joh 1:12; Eph 1:20-22; 1Ti 3:15; Heb 3:6; etc.; and Zec 6:12-13.

I will stablish the throne of his kingdom forever - The words forever, emphatically twice repeated in 2Sa 7:16, show very distinctly that this prophecy looks beyond the succession of the kings of Judah of the house of David, and embraces the throne of Christ according to the Angel’ s interpretation given in Luk 1:31-33, where the reference to this passage cannot be mistaken. This is also brought out fully in Psa 89:29, Psa 89:36-37. See also Dan 7:13-14; Isa 9:6-7; Jer 23:5-6; Jer 33:14-21; Eze 34:24; Zec 12:7-8; Hos 3:5, etc.

Barnes: 2Sa 7:14

I will be his father ... - In marginal reference the equivalent expressions are applied to David. In Heb 1:5, this text is applied to Christ. But in 1Ch 17:13; 1Ch 22:9-10; 1Ch 28:6, it is expressly appropriated to Solomon.

With the rod of men ... - i. e. such a chastisement as men inflict upon their children, to correct and reclaim them, not to destroy them. The whole clause is omitted in 1Ch 17:13.

Barnes: 2Sa 7:15

My mercy shall not depart ... - Hence, Isaiah’ s saying, the sure mercies of David Isa 55:3, i. e. unfailing, lasting mercies: mercies which are like streams of water that never dry up Isa 33:16; Jer 15:18. This is explained in 2Sa 7:16, where the word established is the same word as is rendered sure in Isaiah.

Before thee - Before Me is probably the true reading in 2Sa 7:15-16 (if the rest of the text be sound), according to the analogy of Jer 35:19; 1Sa 2:30, 1Sa 2:35; and many other places; whereas the idea contained in the reading, before thee, is unparalleled. But the reading in 1Ch 17:13 is quite different: "As I took it from him that was before thee,"meaning Saul, which gives a very good sense, and suggests that the text here may have been corrupted.

Barnes: 2Sa 7:18

Sat before the Lord - In the tent where the ark was. Standing or kneeling was the usual attitude of prayer (1Ki 8:22, 1Ki 8:54-55; but compare Exo 17:12). Modern commentators mostly take the word here in the sense of waiting, abiding, not sitting: but sat is the natural rendering. David sat down to meditate, and then rose up to pray.

Barnes: 2Sa 7:19

Is this the manner of man - Compare 1Ch 17:17. Our passage may be thus understood: But this is the law (or prerogative) of a great man to found dynasties which are to last into the far future. David expresses his astonishment that he, of such humble birth, and one so little in his own eyes, should not only be raised to the throne, but be assured of the perpetuity of the succession in his descendants, as if he were a man of high degree.

Barnes: 2Sa 7:23

The nations and their gods - i e. the people and the idols of Canaan.

Barnes: 2Sa 7:27

Therefore hath thy servant found in his heart ... - The promises of God are the true guide to the prayers of His people. We may dare to ask anything, how great soever it may be, which God has promised to give. In this and the two following verses David expresses the same wonder at the riches of God’ s grace, and the same expectation founded on that grace, which Paul does. in such passages as Eph 1:5-7; Eph 2:7, etc. marginal references.

Poole: 2Sa 7:5

i.e. Thou shalt not. Or, Wilt thou build , &c.? Dost thou purpose it?

Poole: 2Sa 7:6

These two seem thus to be distinguished; the one may note the curtains and hangings within, the other the frame of boards, and coverings upon it.

Poole: 2Sa 7:7

Spake I a word? did I ever give any command about it? without which neither they did, nor thou shouldst attempt it.

With any of the tribes: in 1Ch 17:6 , it is of the judges; and to them, not to the tribes, the following words agree,

whom I commanded to feed my people Israel Either therefore the tribes are here put synecdochically for the rulers of the tribes, as the word church is sometimes used for the governors of it; or the word here rendered tribes may be rendered sceptres , as it is used Gen 49:10 , and sceptres put for sceptre-bearers or rulers , as is very frequent.

Poole: 2Sa 7:8

So shalt thou say unto my servant David: lest David should be too much discouraged, or judge himself neglected and forsaken of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his servant , thereby signifying that he accepted of his service, and of his good intentions, which also was expressed at this time, as it may seem from 1Ki 8:18 , though not in this place.

I took thee from the sheep-cote, to be ruler over my people I advanced thee, and I do not repent of it.

Poole: 2Sa 7:10

I will appoint a place i.e. I will make room for them; whereas hitherto they have been much constrained and distressed by their enemies, Or, I will establish (for so that verb sometimes signifies)

a place for them i.e. I will establish them in their place or land. Some learned men render the verse thus, and the Hebrew words will bear it: And I have appointed (or assigned, or given) a place for my people Israel , (to wit, the land of Canaan,) and have planted them in it, that they may dwell in their own place, and be no more driven to and fro ; or rather, and they shall dwell in their own place , &c.; i.e. as I did long ago appoint it to them, and afterwards planted them, or put them into actual possession; so now they shall continue or dwell in it, in spite of all their enemies.

For my people Israel . Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to the people of Israel, because they were great blessings to David; partly because the strength and happiness of a king consists in great part in the multitude and happiness of his people; and partly because David was a man of a pious and public spirit, and therefore no less affected with Israel’ s felicity than with his own.

In a place of their own i.e. in their own land, not in strange lands, nor mixed with other people.

As beforetime either, first, As in the land of Egypt; and so he goes downward to the judges. Or, secondly, As in Saul’ s time; and so he ascends to the judges.

Poole: 2Sa 7:11

Nor as they did under the judges, neither so oft nor so long. But all this is to be understood with a condition, except they should notoriously forsake God, or rebel against him; which being so oft declared by God in other places it was needless to mention it here. Or this may relate to the latter ages of the world, when the people of Israel shall be converted to Christ, and recalled out of captivity, and planted in their own place; when they shall enjoy a far greater degree of tranquillity than ever they did before. And this agrees best with the future tense,

I will appoint— and will plant them & c.; otherwise the work was already done, God had already appointed this land for them, and actually planted them in it.

And have caused thee to rest from all thine enemies i. e. and until this time in which I have given thee rest. But these words, though according to our translation they be enclosed in the same parenthesis with the foregoing clauses, may seem to be better put without it, and to be taken by themselves. For the foregoing words in this verse, and in 2Sa 7:10 , do all concern the people of Israel; but these words seem to concern David alone, to whom the speech returns after a short digression concerning the people of Israel. And they may be rendered either thus, and I have caused thee to rest , &c., or, and I will cause thee to rest , &c., to wit, more fully and perfectly than vet thou dost.

He will make thee an house for thy good intentions to make him an house, he will make thee an house , to wit, a sure house , as is expressed, 1Ki 11:38 , i. e. he will increase and uphold thy posterity, and continue thy kingdom in thy family.

Poole: 2Sa 7:12

When thy days be fulfilled when the time of thy life shall expire. This phrase implies that his days shall be completed and prolonged to the usual course and stint of nature, and not out off in the midst, by any violent or untimely death.

I will set up thy seed after thee I will set up in thy stead and throne thy posterity, first Solomon, and then others successively, and at last the Messias. So the following words may be understood diversely, part of his posterity in general or indefinitely taken, part of Solomon, and part of Christ only, according to the differing nature of the several passages.

Out of thy bowels out of thy inward parts, or from thy loins; who shall be begotten by thee.

Poole: 2Sa 7:13

He shall build an house: this is meant literally and immediately of Solomon, who alone did build the material house or temple; but mystically and ultimately of Christ, who is the builder of God’ s spiritual house or temple, Heb 3:3,6 1Pe 2:5 .

For my name i. e. for my service, and worship, and glory.

I will stablish the throne of his kingdom: this is not meant of Solomon, for his kingdom was not for ever. And though the phrase for ever is sometimes used of the time of a man’ s life, yet it cannot be so understood here, because the mercy here promised to David’ s son is of another nature, and of far longer continuance, than that which was given to Saul, 2Sa 7:15 , who yet enjoyed the kingdom as long as he lived. But it is to be understood of David’ s posterity in general, but with special respect to Christ in whose person the kingdom was to be lodged for ever, Isa 9:7 Dan 2:44 Luk 1:32,33 .

Poole: 2Sa 7:14

I will carry myself towards him as becomes a father, with all affection and tenderness, and I will own him its my son. This is intended both of Solomon, as a type of Christ; and of Christ himself, as is evident from Heb 1:5 .

If he commit iniquity: this agrees only to Solomon and some others of David’ s posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no type of Christ and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a type of Christ, the sense passeth through Solomon unto Christ.

With the rod of men either, first. With such rods as men use to correct their sons, or to beat other men; which are here opposed to the rods or strokes which an angry God inflicts. See, Job 23:6 Psa 39:11 Isa 47:3 Rom 9:22 Heb 10:31 12:29 . Or, secondly, With such rods as are gentle and moderate, and suited to man’ s weakness; as a tolerable and resistible temptation is called human , or common to men , 1Co 10:13 .

Poole: 2Sa 7:15

My mercy or my kindness , i. e. the kingdom which l have mercifully an kindly promised to thee and thine.

As I took it from Saul in regard of his posterity, for the kingdom was continued to his person during life.

Poole: 2Sa 7:16

Before thee thine eyes in some sort beholding it; for he lived to see his wise and godly son Solomon actually placed in the throne, with great reputation and general applause, 1Ki 1:39,40 , which was in itself a good presage of the continuance of the kingdom in his family; and being considered, together with the infallible certainty of God’ s promise to him and his for ever, of the accomplishment whereof this was an earnest, gave him good assurance thereof; especially considering that he had his eyes and thoughts upon the Messia, Psa 90:1 , &c., whose day he saw by faith, as Abraham did, Joh 8:56 , and whom he knew that God would raise out of the fruit of his loins to sit on his throne , as is affirmed, Act 2:30 , and that for ever: and so the eternity of his kingdom is rightly said to be before him. The LXX. and Syriac read before me , which is a usual phrase, which makes no great variation in the Hebrew text.

Poole: 2Sa 7:17

Although it was contrary to his own opinion, and an evidence of his rashness and folly. This therefore is here mentioned as an evidence of his fidelity and impartiality in relating the whole mind of God herein, and of his modesty in taking shame to himself.

Poole: 2Sa 7:18

Sat: this word may note either, first, His bodily posture, for there is no certain gesture to which prayer is limited and we have examples of saints praying in that posture, Exo 17:12 1Ki 19:4 ; or he might sit for a season whilst he was meditating upon these things, and then alter his posture, (though it be not here expressed,) and betake himself to prayer. Or rather, secondly, His continuance, as this Hebrew word is oft used, as Gen 22:11 Lev 14:8 1Sa 1:22 20:19 , that he did not barely present himself before God but abode there for some competent time, that he might with God’ s leave pour out his soul freely before him. For howsoever one may in some cases pray sitting, yet it is most probable that David would in this holy place, and upon this occasion, use a more humble and reverent gesture, such as kneeling is, which therefore David prescribeth or adviseth, Psa 95:6 and Solomon accordingly practiseth, 1Ki 8:54 2Ch 6:13 .

Who am I, and what is my house, that thou hast brought me hitherto? how indefinitely unworthy am I and my family of this great honour and happiness!

Poole: 2Sa 7:19

This to wit, which thou hast already done for me, as he now said, that thou hast brought me hitherto , i.e. to that pitch of honour, and peace, and prosperity, in which through thy favour I now stand. This was yet a small thing in thy sight ; though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give me.

For a great while to come for many future ages and indeed to all eternity.

Is this the manner of man, O Lord God? do men use to deal so freely and kindly with their inferiors, as thou hast, done with me? No: this is the prerogative of Divine grace, to give such promises and largesses as this. So these are words of admiration; which very well suit with the foregoing and following words. Or, Is this the manner, or law, or custom, of mean or obscure men , &c, as the Hebrew adam is confessed and sometimes to signify as Psa 49:2 62:9 Isa 2:9 ; i.e. Is this the manner of men’ s dealing with mean and obscure persons, such as I am? So the Hebrew haadam is the genitive case of the object, which is frequent in the Hebrew and other languages. And this seems more probable, because it exactly agrees with the parallel place, 1Ch 17:17 , where the words are, thou hast regarded me according to the estate of a man of high degree , i.e. thou hast dealt with me as if I had been not a poor mean shepherd, but the son of some great monarch, to whom such honours best agree.

Poole: 2Sa 7:20

What can David say more unto thee? either, first, In way of gratitude and praise to thee; words cannot express my obligations to thee, nor my sense of these obligations. Or rather, secondly, In way of prayer, as appears by the parallel place, 1Ch 17:18 . What can I ask or desire of thee more than thou hast freely done?

Thou knowest thy servant thou knowest, either, first, my deep sense of thy favours, and my obligations to thee; or rather, secondly, my condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt be ready to supply me accordingly. Compare Mat 6:8,32 .

Poole: 2Sa 7:21

For thy word’ s sake that thou mightest fulfil thy promises made to me by Samuel and Nathan, and thereby demonstrate thy faithfulness.

According to thine own heart i. e. of thine own mere liberality and good pleasure, without any desert of mine. So far was David, though now a very gracious man, from thinking his actions meritorious.

To make thy servant know them i.e. that thy gracious and wonderful purposes of mercy towards me, which lay hid in thine own heart, might be manifested unto me and others by thy most kind words and actions. So it agrees with 1Ch 17:19 .

Poole: 2Sa 7:22

Thou art great both in power and in goodness, as appears by the great and good things which thou hast done for me,

All that we have heard with our ears what we have heard from our parents, or out of thy word, concerning the incomparable excellency of thy majesty, and of thy works; of that I have this day eminent experience.

Poole: 2Sa 7:23

God went to wit, into Egypt; an expression of God after the manner of men.

To make him a name to advance the glory of his power and goodness, and other perfections. Compare Exo 9:16 .

Poole: 2Sa 7:24

Thou hast confirmed to thyself partly by thy promises, and that sure covenant which thou hast made with them; and partly by thy glorious works wrought on their behalf, as it appears this day.

Thou art become their God in a peculiar manner, and by special relation and covenant; for otherwise he is the God and Father of all things , 1Co 8:6 .

Poole: 2Sa 7:26

The Lord of hosts is the God over Israel i.e. do thou never cease to manifest thyself to be the God and Governor of Israel.

Poole: 2Sa 7:27

Because thy promise hath given me encouragement to pray, and assurance of answer.

Found in his heart or, found his heart , i.e. taken courage; as a man is said to lose his heart when he wants courage.

Poole: 2Sa 7:28

That God who hast declared thyself to be Israel’ s God, and in particular my God.

Poole: 2Sa 7:29

Thou, O Lord God, hast spoken it and therefore wilt certainly do it, for thy words never fail.

Haydock: 2Sa 7:7

Tribes. 1 Paralipomenon xvii. 6, by the substitution of p for b, reads Shophete, "judges," which seems more natural. Some farther information is there given and we learn that the reason why David was denied the privilege of building a temple, was because he had been so much engaged in war. (Calmet)

Haydock: 2Sa 7:10

Before, provided they be faithful. These promises are conditional.

Haydock: 2Sa 7:11

House, or give thee children, who shall hold the sceptre. (Menochius)

Haydock: 2Sa 7:12

I will establish his kingdom. This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children. (Challoner) ---

God passes over all the children whom David had already, 3 Kings ii. 15. The temporal kingdom was enjoyed by David's posterity for a long time, sufficient to verify the expression for ever, as it is often used in Scripture. (Calmet) ---

But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity. (Haydock) ---

In these predictions we must always distinguish the type from the reality. (Calmet)

Haydock: 2Sa 7:14

Men, who are not to be entirely destroyed, like the Chanaanites. (Calmet) ---

This is not unlike the human temptation of which St. Paul speaks, 1 Corinthians x. 13. See Psalm lxxii. 5., and lxxxviii. 33. (Haydock) ---

The rod of men denotes war, and stripes signify those punishments which God inflicts. (St. Jerome, Trad.) ---

Some parts of this declaration regard Christ; others Solomon, Hebrews i. 5. (Du Hamel)

Haydock: 2Sa 7:16

Faithful; or continue a long time. (Menochius) (3 Kings xi. 38.) ---

Where is not the house of David? or how is this accomplished, except in the Church? ---

Thy face. Septuagint, "before me," which is conformable to Psalm lxxxviii. 38. David saw Solomon on the throne, and beheld the Messias in spirit. (Calmet) ---

Souls departed still see what regards them, (Sa) if they be happy. (Haydock)

Haydock: 2Sa 7:18

Lord. "More in soul, than by this posture of the body, remaining quiet in meditation and prayer." (Cajetan) ---

Vatable says only kings were allowed to pary sitting, (Sa; Menochius) and they must be of the house of Juda. (Maimonides) ---

they say the priests always stood in the temple. But Josephus mentions seats of lead for them. (Jewish Wars vii. 11.) The Hebrew expression may denote no more, than that David continued for a long time in fervent prayer; Josephus says, prostrate on the ground before the ark. It is not so much the posture of the body as the fervour of the soul, which God regards. See St. Augustine, ad Simp. ii. q. 4.) Pythagoras ordered his disciples to pray sitting; and Homer represents Thetis in that attitude. (Calmet) ---

Far, in power and glory. (Haydock)

Haydock: 2Sa 7:19

God. Thus man wishes to be treated. This maxim prevails universally. People seek for their own and their children's happiness; a favour which thou hast graciously promised unto me. (Calmet) ---

Thus immortality, and all happiness, were proposed unto the first man. (Menochius) ---

Some use an interrogation; "Is this the law of Adam?" (Calmet) ---

Protestants, "manner of man." Can this felicity attend a man in his fallen state? Does the greatest friend treat his companion with so much condescension and regard? (Haydock) ---

In 1 Paralipomenon xvii. 17, it is thus expressed, and hast made me remarkable above all men, O Lord God. Osiander translates, "Behold the law of man, of the Lord God." I now discern the mysterious union of the godhead with our humanity, in the person of the Son. (Calmet) ---

Luther attributes this version, Hæc est ratio hominis, qui Daomius Deus est, to Zisgler; and hence proves the incarnation. Amama and Tarnovius shew the weakness of the proof, though the article of faith be otherwise indubitable. (Haydock) ---

David is full of admiration that God should treat a weak mortal in such a manner. (Du Hamel)

Haydock: 2Sa 7:20

Unto thee. To express his sentiments of gratitude. (Menochius) ---

What more can he desire?

Haydock: 2Sa 7:21

Word's sake. Some copies (Haydock) of the Septuagint read "servant's sake," as 1 Paralipomenon xvii. (Calmet)

Haydock: 2Sa 7:25

Raise up. As long as the promises were not fulfilled, they seemed to be dormant. (Menochius)

Haydock: 2Sa 7:27

In his heart. Literally, "has found his heart," (Haydock) following the inspirations of divine grace, to pray with attention and love, (Calmet) and confidence. (Haydock)

Haydock: 2Sa 7:29

Begin. Hebrew, "please, or deign to bless." Septuagint and Jonathan, "begin." (Calmet)

Gill: 2Sa 7:5

Go and tell my servant David,.... The Lord speaks very honourably and respectfully of him, owns him to be his servant in other things, though he did not choose to employ him in this; and though he was not the person, nor this the time, to build the house of the Lord, yet, as he showed a good will towards it, so far it was acceptable to God:

thus saith the Lord, shalt thou build me an house for me to dwell in? no, thou shalt not, as appears from 1Ch 17:4; which seems to be expressed with much spirit, and some degree of resentment, to resolve on such a work, without seeking to know his mind in it. Eupolemus ^u an Heathen, confirms this account, only instead of a prophet he speaks of an angel, whose name he says was Dinnathan, who, when David was desirous of building a temple for God, and very anxious to be shown the place where the altar was to be erected, this angel appeared to him; and, though he showed him the place for the altar, forbad him building it, because he was polluted with human blood, and had been engaged in wars many years, and bid him leave the building of it to his son.

Gill: 2Sa 7:6

Whereas I have not dwelt in any house,.... Fixed, stated, habitation:

since the time that I brought up the children of Israel out of Egypt,

even to this day; a space of five or six hundred years, though he might before:

but have walked in a tent and in a tabernacle; moving from place to place while in the wilderness, and since in the land of Canaan, first at Gilgal, then at Shiloh, afterwards at Nob, and now at Gibeon. "Tent" and "tabernacle" are distinguished, though they were but one building and habitation; the tent was the curtains of goats' hair, and the tabernacle the linen curtains, see Exo 26:1. In 1Ch 17:5 it is "from tent to tent, and from one tabernacle to another"; which does not intend variety of tabernacles, but change of place.

Gill: 2Sa 7:7

In all the places wherein I have walked with all the children of Israel,.... See Gill on 2Sa 7:6 on the places mentioned there:

spake I a word with any of the tribes of Israel; or rather the sceptres of Israel; so the word is rendered, Gen 49:10; the sceptre bearers, rulers, and governors, whose custom was to carry a sceptre in their hands, as Ben Melech observes; and so in a parallel text, 1Ch 17:6, it is, "to any of the judges of Israel"; any of those from the times of Moses and Joshua to the times of Saul and David, and this is confirmed by what follows:

whom I commanded to feed my people Israel; that is, to rule and govern them, protect and defend them, which cannot be said of the tribes, but of the rulers of them; and the Lord asks this question, whether ever he had said a word to any of those, in all that space of time, expressing anything of this kind:

saying, why build ye not me an house of cedar? they never were bid to do it, or expostulated with why they did not, or ever reproved for not doing it; therefore why should David think of doing it?

Gill: 2Sa 7:8

Now therefore so shalt thou say unto my servant David,.... For it was taken well at his hands, in part, that it was in his heart, and he had a desire to build an house for God, though he was wrong in determining upon it without seeking the Lord; and lest he should be discouraged by the prohibition of him from building, the following things are observed to assure him it was not from disregard unto him, or displeasure at him, that he would not be employed in this service; since the Lord had given sufficient tokens of his favour to him, and with which he should be content, as having honour enough done him; it was enough that God had raised him up from a low estate to great grandeur and dignity:

thus saith the Lord of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel; for that was his employment, to keep his father's sheep, before he was taken into Saul's court, and married his daughter, when after his death he came to have the crown, of Israel: now this is said, not to upbraid him with his former meanness, but to observe the goodness of God unto him, and what reason he had for thankfulness, and to look upon himself as a favourite of God, who of a keeper of sheep was made a shepherd of men, to rule and feed them; so Cyrus is called a shepherd, Isa 44:28; and Agamemnon, in Homer ^w, is called "the shepherd of the people".

Gill: 2Sa 7:9

And I was with thee whithersoever thou wentest,.... When he went against Goliath, when he went forth against the Philistines, when in Saul's court, when he fled from Saul, and was obliged to go to various places, God was with him protecting and preserving him, prospering and succeeding him every where, and in everything:

and have cut off all thine enemies out of thy sight: as Saul, and others in the land of Israel, and the Philistines, and other enemies round about him, so that he had rest from them all:

and have made thee a great name, like unto the name of the great men that are in the earth; a name for a mighty king, warrior, and conqueror, such as some mighty kings and great men of the earth had obtained, and such fame, being made king over all Israel; and his success against the Jebusites had got him a name, as well as former victories he had been favoured with; on account of all which his name and fame had been spread abroad in the world, and he was reckoned as one of the greatest princes in it.

Gill: 2Sa 7:10

Moreover, I will appoint a place for my people Israel,.... The land of Canaan: this the Lord had of old appointed to them, and had introduced them into and settled them in it, but not entirely and alone; in many places the Canaanites had inhabited; but now they should be expelled, and the Israelites should have the place to themselves:

and will plant them; so that they shall take root and flourish, and continue:

that they may dwell in a place of their own; and not as they dwelt in Egypt, in a land that was not theirs; or "under themselves" ^x; under their own rulers and governors:

and move no more; as they did in the times of the judges, when, sinning against God, they were often delivered into their enemies' hands, and carried captives:

neither shall the children of wickedness afflict them any more, as beforetime; when in Egypt, and in the times of the judges; all which is supposed, provided they did not depart from the Lord, but abode by his word, worship, and ordinances, and obeyed his will; for it was by their obedience they held their tenure of the land of Canaan, see Isa 1:19; or all this may respect future times, when they shall be converted to the Messiah, and return to their own land, and ever continue in it, and never more be harassed and distressed, Jer 32:41.

Gill: 2Sa 7:11

And as since the time that I commanded judges to be over my people Israel,.... Before the time the judges were raised they were greatly afflicted by one nation or another around them, and between judge and judge, but now they should be no more so; here the parenthesis should end:

and have caused thee to rest from all thine enemies; this belongs to David personally, and intends the same as in 2Sa 7:1,

also the Lord telleth thee, that he will make thee an house; not only build up his family, and make that numerous, but establish the house of his kingdom, as the Targum; that whereas he was desirous of building an house for God, God would build up an house for him; which would be a clear proof, that though he did not think fit to make use of him in the building of his house, yet he was not cast out of his favour, nor was it to be so interpreted by himself or others.

Gill: 2Sa 7:12

And when thy days be fulfilled,.... The days of his life, which were appointed by the Lord for him to live, and when he had filled up the common term of man's life, as he exactly did; for he lived just seventy years, see 2Sa 5:4,

and thou shalt sleep with thy fathers; die and be buried; for this is a phrase expressive of death, and the grave the common portion of men:

I will set up thy seed after thee; sons to succeed in the kingdom, as they did for the space of five hundred years; though here it respects one particular seed or son, even Solomon, as appears by what follows:

which shall proceed out of thy bowels; be begotten by him, and born unto him, and has regard to a future son of his not yet born; not Absalom nor Adonijah, nor any of the rest born in Hebron were to succeed him in the kingdom, but one as yet unborn:

and I will establish his kingdom; so that he shall have a long and happy reign, as Solomon had.

Gill: 2Sa 7:13

He shall build an house for my name,.... For the honour of it, for the worship and service of God, as it is well known Solomon did; and so his antitype the Messiah, Zec 6:12,

and I will stablish the throne of his kingdom for ever; that is, for a long time. Solomon's reign was forty years, and the kingdom of Judah continued in his posterity until the Babylonish captivity, and a prince that descended from him was the ruler of the people when they returned: this has its fulfilment more eminently in Christ, who was of his seed, to whom God has given "the throne of his father David", and who "shall reign over the house of Jacob for ever", Luk 1:32.

Gill: 2Sa 7:14

I will be his father, and he shall be my son,.... That is, I will be as kind unto him, and careful of him, as a father of a son; or he shall be, and appear to be my son, by adopting grace, as no doubt Solomon was, notwithstanding all his failings. This is applied to Christ, the antitypical Solomon, who was, in an higher sense, the Son of God, even by natural and eternal generation; see Heb 1:5,

if he commit iniquity; which cannot be supposed of Christ; for though he was made sin by imputation, he neither knew nor did any, but may be supposed of his spiritual offspring, whom he represented as an head and surety, as of Solomon, who committed many sins and transgressions:

I will chasten him with the rod of men, and with the stripes of the children of men; either with men themselves, as Hadad the Edomite, Rezon the son of Eliadah, and Jeroboam the son of Nebat, by all whom he was afflicted and distressed, after he felt into idolatry, 1Ki 11:14; or with such rods and stripes as men correct their children with, not to destroy them, but to chastise them for their good; and so the phrases denote humane, kind, gentle, moderate corrections given in love, and which answer some good purposes.

Gill: 2Sa 7:15

But my mercy shall not depart away from him,.... Which is not to be understood of special mercy and grace, though it is true of these with respect to Solomon, and so to all the adopted children of God, see Psa 89:32; but then this here designs such mercy as may be taken away from another, and as it was from Saul, as it follows:

as I took it from Saul, whom I put away before thee; and therefore must be understood of his mercy and kindness, in giving him a kingdom, and setting him on the throne; this should not be taken away from him, as it was from Saul, whom God rejected from being king; not him personally, but his posterity; but so the Lord would not do, nor did he, to Solomon, in whose posterity the kingdom of Judah continued to the Babylonish captivity.

Gill: 2Sa 7:16

And thine house and thy kingdom shall be established for ever before thee,.... That is, both his family and his government should be perpetuated, or he should always have one of his family to sit upon his throne; the accomplishment of which, in the beginning of it, he saw with his eyes in his son Solomon, and with an eye of faith in his greater Son the Messiah, in whom only these words will have their complete fulfilment; and so Abarbinel says this vision or prophecy is explained by some of the days of the Messiah; and this house and kingdom, in 1Ch 17:14; are called by the Lord "my" house, and "my" kingdom:

thy throne shall be established for ever; which is a repetition of the same in other words for the confirmation of it.

Gill: 2Sa 7:17

According to all these words, and according to all this vision,.... All the words of this prophecy, just as they were delivered to Nathan, were exactly expressed by him; he did not vary from them in the least, but with the greatest faithfulness related them:

so did Nathan speak unto David; though in the part which related to the history of the house of God, it was contrary to the advice which he had given; but he was not ashamed to retract his sense, when he was made acquainted with the mind of God.

Gill: 2Sa 7:18

Then went King David in,.... Into the tabernacle where the ark was, which he had prepared for it, 2Sa 6:17,

and sat before the Lord; before the ark, the symbol of his presence, and prayed, and gave thanks, as follows: from whence it appears that a sitting posture was sometimes used in prayer, of which we have other instances, Exo 17:11. It is said ^y that Pythagoras, and also Numa, ordered that worshippers should sit. So that this act of devotion is not to be limited to any particular posture, though it seems most agreeable either to stand or kneel; and the Jews look upon this to be a peculiar case, and infer from hence that none were allowed to sit in the court but the kings of the house of Judah ^z; and some of them ^a will not allow that to them, since the seraphim above are even said to stand, Isa 6:2; and suppose the meaning of this to be only that David supported himself in the court; and some render the words, "he remained before the Lord" ^b; he continued in meditation, prayer, and thanksgiving, and such like acts of devotion, for a considerable time; so the Targum, in 1Ch 17:16."King David came and continued in prayer before the Lord:"

and he said, who am I, O Lord God? a creature, a sinful creature, a mean and unworthy one, undeserving of a place in the house of God, and of access unto him, and to receive any favour from him, less than the least of all saints, less than the least of all mercies:

and what is my house: or family of which he was, the family of Jesse; for though it sprung from a prince in Israel, yet was but low and mean, in comparison of some others, and especially unworthy of the regard of the great God:

that thou hast brought me hitherto? to such grandeur and dignity, as to be king over all Israel and Judah, to have all his enemies subdued under him, and to be at peace and rest from them, and established in his kingdom; and which he signifies the Lord alone had brought him to, through many difficulties and tribulations, and which he could never have attained unto by his own wisdom and power, nor by the assistance of his friends; it was all the Lord's doing, and wondrous in his eyes.

Gill: 2Sa 7:19

And this was yet a small thing in thy sight, O Lord God,.... This of raising him to the throne, and settling him on it, was but a small thing in comparison of what he promised to do for him and his:

but thou hast spoken also of thy servant's house for a great while to come; since he had not only spoken of a son that should succeed him in the kingdom, but that he would make him an house, and establish his kingdom; yea, that the throne of his kingdom should be established for ever, that a race of kings should spring from him, and especially the King Messiah, of whose kingdom there would be no end; and so the Targum,"thou hast spoken of the house of thy servant unto the world to come,''a phrase often used by the Jews for the times of the Messiah; see Heb 2:5; and so Abarbinel thinks this clause has respect to Messiah the son of David:

and is this the manner of man, O Lord God? to bestow their favours on their inferiors, persons of no worth and merit, and is a profuse manner? it is not; and yet to one so much below thee, and so undeserving, hast thou most largely and liberally given such great and unmerited mercies: or is it the manner, or customary to deal thus with men mean and abject, though it may with great personages that make a great figure in the world? it is not: and yet I am regarded by thee as if I was one of the greatest monarchs on earth: this sense agrees with the parallel text in 1Ch 17:17; "and hast regarded me according to the estate of a man of high degree"; or, "this is the law", or "doctrine of the man who is the Lord God" ^c. This doctrine contained in the promise now made respects the seed of the woman, the promised Shiloh, the illustrious man, Jehovah's fellow, the incarnate God, the Messiah, who is Jehovah our righteousness, the true God and eternal life.

Gill: 2Sa 7:20

And what can David say more unto thee,.... In a way of self-abasement, or in thankfulness for such wonderful favours, or in prayer for more and other mercies; he wants words, as if he should say, to express his sense of his own nothingness and unworthiness, and to praise the Lord for all his benefits; and so large are the grants and promises made, that there is no room for him to ask for more:

for thou, Lord God, knowest thy servant; what a sense he has of his own meanness and vileness, what gratitude his heart is filled with, and what his wants and necessities are, which God only can supply, and does abundantly, even more than he is able to ask or think. The Targum is,"and thou hast performed the petition of thy servant, O Lord God.''

Gill: 2Sa 7:21

For thy word's sake,.... For the sake of the promise he had made to him by Samuel, that he should be king, and his kingdom should be established; or for the sake of the Messiah, that should spring from him; the Memra, as the Targum, the essential Word of God; and so the Septuagint version, "because of thy servant", with which agrees the parallel text in 1Ch 17:19,

and according to thine own heart; of his own sovereign good will and pleasure, of his own grace, as the Arabic version, and not according to the merits and deserts of David:

hast thou done all these great things; in making him king of Israel, and settling the kingdom in his posterity to the times of the Messiah, who should spring from him:

to make thy servant know them; as he now did by Nathan the prophet, what he and his should enjoy for time to come; so that it is not only a blessing to have favours designed, purposed, and promised, but to have the knowledge of them, to know the things that are freely given of God.

Gill: 2Sa 7:22

Wherefore thou art great, O Lord God,.... In his name, nature, persons, and perfections, purposes, promises, and works:

for there is none like thee; for his essence and attributes, for his greatness and goodness, for what he is in himself, for what he is to his people, and has done for them:

neither is there any God beside thee; there is but one God, the living and true God, the former and maker of all things; all others are but fictitious and factitious gods, see 1Sa 2:2;

according to all that we have heard with our ears; concerning what he did in the land of Egypt upon the Egyptians, and in the wilderness, in favour of the Israelites, and in the land of Canaan, by driving out the inhabitants before the people of Israel, and in the times of the judges, in raising them up to deliver his people.

Gill: 2Sa 7:23

And what one nation in the earth is like thy people, even like Israel,.... For the knowledge and worship of the true God among them, for laws and or given them, and for blessings of goodness bestowed upon them:

whom God went to redeem for a people to himself; the words are plural, "whom the gods went to redeem"; the Targum is,"they that were sent from the Lord,''meaning Moses and Aaron, of whom Jarchi interprets them, of the first of which it is said, "I have made thee a god unto Pharaoh", Exo 7:1; but Kimchi and R. Isaiah understand it of the true God, only suppose, as the former, that the plural expression is used for the sake of honour and glory; whereas, no doubt, respect is had to the three divine Persons in the Trinity, who were all concerned in the redemption of Israel, see Isa 63:9, where mention is made of the Lord, and of the Angel of his presence, and of his holy Spirit, as engaged therein:

and to make him a name; either to get himself a name, and honour and glory in the world, to show forth his power and might, as well as his mercy and goodness, or to make his people famous, great, and glorious in the earth:

and to do for you great things and terrible; as he did in the land of Ham, at the Red sea, and in the wilderness, and in the land of Canaan, great things for his people, and terrible ones to their enemies:

for thy land; which is either spoken to God, whose was the land of Israel, and which he had chosen to dwell in, and had given to his people; or else to Israel, to whom the grant of this land was made, and who were put into the possession of it:

before thy people which thou redeemedst to thee from Egypt: that is, the great and terrible things were done in their sight, when they were redeemed from the bondage of Egypt, see Psa 78:12,

from the nations, and their gods? meaning, that they were redeemed not only from Egypt, but the nations of the Canaanites were driven out before them; nor could their idols save them, but destruction came upon them as upon the gods of the Egyptians: some leave out the supplement "from", and interpret this of the persons redeemed, even of the nations and tribes of Israel, and their great men, their rulers and civil magistrates, sometimes called gods.

Gill: 2Sa 7:24

For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever,.... So long as they were obedient to him, and observed his laws and statutes, and abode by his worship and ordinances, otherwise he would write a "loammi" on them, as he has, see Hos 1:9,

and thou, Lord, art become their God; their covenant God, they having avouched him to be their God, and he having avouched them to be his people, Deu 26:17.

Gill: 2Sa 7:25

And now, O Lord God,.... From confessions of unworthiness, and of the goodness of God, and a recital of favours conferred on him and the people of Israel, David proceeds to petitions:

the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever: he prays for the sure performance of the promise of God respecting himself and his family, and the stability and perpetual continuance of the kingdom in it, and has, no doubt, a special regard to the Messiah, the promised seed that should spring from him:

and do as thou hast said: for though God had purposed and promised to do those several things, and would do them, yet it was expected by him, and it was right in David to pray for the performance of them; see Eze 36:37.

Gill: 2Sa 7:26

And let thy name be magnified for ever,.... David desired the performance of the above things not so much for his own sake, and for the sake of his family, as for the glory of God; his great concern was, that God might be magnified, and his greatness displayed, in making him and his family great; and particularly that he might be magnified and glorified in that famous Son of his, the Messiah, as he has been, Joh 13:31; and by all his people in succeeding ages:

saying, the Lord of hosts is the God over Israel; the Lord of armies above and below, is God over all, and in a special and peculiar manner God over Israel, literal and spiritual, that takes care of them, supplies, protects, and defends them:

and let the house of thy servant David be established before thee; as he had promised, 2Sa 7:16.

Gill: 2Sa 7:27

For thou, O Lord of hosts, God of Israel,.... As he is called in 2Sa 7:26,

hast revealed to thy servant; which he otherwise could not have known:

saying, I will build thee an house; see 2Sa 7:11,

therefore hath thy servant found in his heart to pray this prayer unto thee; found his heart disposed to this service, or found freedom and boldness in him to put up this prayer to God; what encouraged and emboldened him to do it was the gracious promise of God, that he would build up his family, and establish his kingdom; or otherwise he could not have taken such liberty, and used such boldness with God in prayer, as to have requested it of him.

Gill: 2Sa 7:28

And now, O Lord God, thou art that God,.... Who is the Lord of hosts, and the God of Israel, that has promised and is able to perform, and is faithful to his promise:

and thy words be true; are truly, punctually, and faithfully performed, never fail:

and thou hast promised this goodness unto thy servant; concerning building and establishing his house. David repeats this promise as being greatly affected with it, and fully assured of the performance of it.

Gill: 2Sa 7:29

Now therefore let it please thee to bless the house of thy servant,.... Not according to the merits of him or his family, but according to the sovereign will and pleasure of God; the Targum is, begin and bless; let the promised blessings begin to descend, that there may be some appearance of the performance of the promise, which may give encouragement that the whole will be fulfilled:

that it may continue for ever before thee; under his care and protection:

for thou, O Lord God, hast spoken it; whose words never fall to the ground, but have a sure accomplishment:

and with thy blessing let the house of thy servant be blessed for ever; even both with temporal and spiritual blessedness.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 7:6

¹ tn Heb “in a tent and in a dwelling.” The expression is a hendiadys, using two terms to express one idea.

NET Notes: 2Sa 7:7

¹ tn Heb “Did I speak a word?” In the Hebrew text the statement is phrased as a rhetorical question.

² tn Heb “tribes” (so KJV, NASB, NCV), but the parallel passage in 1 Chr 17:6 has “judges.”

³ tn Heb “whom I commanded to shepherd” (so NIV, NRSV).

NET Notes: 2Sa 7:8

¹ tn Heb “and from after the sheep.”

NET Notes: 2Sa 7:9

¹ tn Heb “cut off.”

² tn Heb “and I will make for you a great name like the name of the great ones who are in the earth.”

NET Notes: 2Sa 7:10

¹ tn Heb “plant.”

² tn Heb “shaken.”

³ tn Heb “the sons of violence.”

NET Notes: 2Sa 7:11

¹ tn Or “rest.”

² tn In the Hebrew text the verb is apparently perfect with vav consecutive, which would normally suggest a future sense (“he will declare”; so the LXX, ἀπαγγελεῖ [apangelei]). But the context seems instead to call for a present or past nuance (“he declares” or “he has declared”). The synoptic passage in 1 Chr 17:10 has וָאַגִּד (va’aggid, “and I declared”). The construction used in 2 Sam 7:11 highlights this important statement.

³ tn Heb “the Lord.”

⁴ tn Heb “house,” but used here in a metaphorical sense, referring to a royal dynasty. Here the Lord’s use of the word plays off the literal sense that David had in mind as he contemplated building a temple for the Lord. To reflect this in the English translation the adjective “dynastic” has been supplied.

NET Notes: 2Sa 7:12

¹ tn Heb, “when your days are full and you lie down with your ancestors.”

² tn Heb “your seed after you who comes out from your insides.”

NET Notes: 2Sa 7:13

¹ tn Heb “and I will establish the throne of his kingdom permanently.”

NET Notes: 2Sa 7:16

¹ tc Heb “before you.” A few medieval Hebrew mss read instead “before me,” which makes better sense contextually. (See also the LXX and the Syriac Peshitta.) The MT reading is probably the result of dittography (note the כ [kaf] at the beginning of the next form), with the extra כ then being interpreted as a pronominal suffix.

² tn Heb “throne.”

NET Notes: 2Sa 7:17

¹ tn Heb “according to all these words and according to all this revelation, so Nathan said to David.”

NET Notes: 2Sa 7:18

¹ tn Heb “house.”

NET Notes: 2Sa 7:19

¹ tn Heb “and this was small in your eyes, O Lord God, so you spoke concerning the house of your servant for a distance.”

² tn Heb “and this [is] the law of man”; KJV “is this the manner of man, O Lord God?”; NAB “this too you have shown to man”; NRSV “May this be instruction for the people, O Lord God!” This part of the verse is very enigmatic; no completely satisfying solution has yet been suggested. The present translation tries to make sense of the MT by understanding the phrase as a question that underscores the uniqueness of God’s dealings with David as described here. The parallel passage in 1 Chr 17:17 reads differently (see the note there).

NET Notes: 2Sa 7:20

¹ tn Heb “and you know your servant.” The verb here refers to recognizing another in a special way and giving them special treatment (see 1 Chr 17:18). Some English versions take this to refer to the Lord’s knowledge of David himself: CEV “you know my thoughts”; NLT “know what I am really like.”

NET Notes: 2Sa 7:21

¹ tn Heb “for the sake of your word and according to your heart.”

² tn Heb “to make known, your servant.”

NET Notes: 2Sa 7:22

¹ tn Heb “in all which we heard with our ears.” The phrase translated “in all” בְּכֹל (bÿkhol) should probably be emended to “according to all” כְּכֹל (kÿkhol).

NET Notes: 2Sa 7:23

¹ tn Heb “a nation, one.”

² tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.

³ tn The verb is plural in Hebrew, agreeing grammatically with the divine name, which is a plural of degree.

⁴ tn Heb “redeem.”

⁵ tn Heb “and to do for you [plural form] the great [thing] and awesome [things] for your land.”

⁶ tn Heb “from Egypt, nations and their gods.” The LXX has “nations and tents,” which reflects a mistaken metathesis of letters in אֶלֹהָיו (e’lohav, “its gods”) and אֹהָלָיו (’ohalav, “its tents”).

NET Notes: 2Sa 7:24

¹ tn Heb “and you established for yourself your people Israel for yourself for a people permanently.”

NET Notes: 2Sa 7:25

¹ tn Heb “and now, O Lord God, the word which you spoke concerning your servant and concerning his house, establish permanently.”

² tn Heb “as you have spoken.”

NET Notes: 2Sa 7:26

¹ tn Heb “and your name might be great permanently.” Following the imperative in v. 23b, the prefixed verbal form with vav conjunctive indicates purpose/result.

² tn Heb “saying.” The words “as people” are supplied in the translation for clarification and stylistic reasons.

³ tn Heb “the house.” See the note on “dynastic house” in the following verse.

NET Notes: 2Sa 7:27

¹ tn Heb “have uncovered the ear of.”

² tn Heb “a house.” This maintains the wordplay from v. 11 (see the note on the word “house” there) and is continued in v. 29.

³ tn Heb “has found his heart.”

NET Notes: 2Sa 7:28

¹ tn Heb “the God.” The article indicates uniqueness here.

² tn The translation understands the prefixed verb form as a jussive, indicating David’s wish/prayer. Another option is to take the form as an imperfect and translate “your words are true.”

³ tn Heb “and you have spoken to your servant this good thing.”

NET Notes: 2Sa 7:29

¹ tn Heb “house” (again later in this verse). See the note on “dynastic house” in v. 27.

² tn Or “permanently”; cf. NLT “it is an eternal blessing.”

Geneva Bible: 2Sa 7:5

Go and tell my servant David, Thus saith the LORD, ^{( b )} Shalt thou build me an house for me to dwell in?

^{( b )} Meaning, he should not: yet Nathan speaking according to man's judgment and not by the spirit of prophecy permitted him.

Geneva Bible: 2Sa 7:7

In all [the places] wherein I have walked with all the children of Israel spake I a ^{( c )} word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?

^{( c )} Concerning building a house: meaning without God's express word, nothing should be attempted.

Geneva Bible: 2Sa 7:9

And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a ^{( d )} great name, like unto the name of the great [men] that [are] in the earth.

^{( d )} I have made you famous through all the world.

Geneva Bible: 2Sa 7:10

Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move ^{( e )} no more; neither shall the children of wickedness afflict them any more, as beforetime,

^{( e )} He promises them quietness, if they will walk in his fear and obedience.

Geneva Bible: 2Sa 7:14

I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the ^{( f )} rod of men, and with the stripes of the children of men:

^{( f )} That is, gently, as fathers use to chastise their children.

Geneva Bible: 2Sa 7:16

And thine house and thy kingdom shall be established for ever before thee: thy throne shall be ^{( g )} established for ever.

^{( g )} This was begun in Solomon, as a figure, but accomplished in Christ.

Geneva Bible: 2Sa 7:19

And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And [is] this the manner of ^{( h )} man, O Lord GOD?

^{( h )} Does this not come rather from your free mercy, than from any worthiness that can be in man?

Geneva Bible: 2Sa 7:23

And what one nation in the earth [is] like thy people, [even] like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for ^{( i )} you great things and terrible, for ^{( k )} thy land, before thy people, which thou redeemedst to thee from Egypt, [from] the ^{( l )} nations and their gods?

^{( i )} O Israel.

^{( k )} And inheritance, which is Israel.

^{( l )} From the Egyptians and their idols.

Geneva Bible: 2Sa 7:24

For thou hast ^{( m )} confirmed to thyself thy people Israel [to be] a people unto thee for ever: and thou, LORD, art become their God.

^{( m )} He shows that God's free election is the only reason why the Israelites were chosen to be his people.

Geneva Bible: 2Sa 7:26

And let thy name be magnified for ever, saying, The LORD of hosts [is] the God over Israel: and let the ^{( n )} house of thy servant David be established before thee.

^{( n )} This prayer is most effective when we chiefly seek God's glory, and the accomplishment of his promise.

Geneva Bible: 2Sa 7:29

Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast ^{( o )} spoken [it]: and with thy blessing let the house of thy servant be blessed for ever.

^{( o )} Therefore I firmly believe it will come to pass.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 7:1-29

1 Nathan, first approving the purpose of David to build God a house,

4 after by the word of God forbids him.

12 God promises him benefits and blessings in his seed.

18 David's prayer and thanksgiving.

Maclaren: 2Sa 7:4-16

2 Samuel 7:4-16

The removal of the ark to Jerusalem was But the first step in a process which was intended to end in the erection of a permanent Temple. The time for the next step appeared to David to have come when he had no longer to fight for his throne. Rest from enemies should lead to larger work for God, else repose will be our worst enemy, and peace will degenerate into self-indulgent sloth. A devout heart will not be content with personal comfort and dwelling in a house of cedar, while the ark has but a tent for its abode. There should be a proportion between expenditure on self and on religious objects. How many professing Christians might go to school to David? Luxury at home and niggardliness in God's work make an ugly pair, but, alas! a common one.

Nathan approved, as was natural. But he knew the difference between his own thoughts and the word of the Lord' that came to him, and, like a true man, he went in the morning and contradicted, by God's authority, his own precipitate sanction of the king's proposal Clearly, divine communications were unmistakably distinguishable from the recipient's own thoughts.

The divine message first negatives the intention to build a house. In 1 Chron. a positive prohibition takes the place of the question in 2 Samuel 7:5, but that is only a difference of form, for the question implies a negative answer. From David's last words (1 Chron. 28:3) we learn that a reason for the prohibition was because thou art a man of war, and hast shed blood.' His wars were necessary, and tended to establish the kingdom, but their existence showed that the time for building the Temple had not come, and there was a certain incongruity in a warrior king rearing a house for the God whose kingdom was in its essence peace.

The prohibition rests on a deep insight into the nature of Jehovah's reign, and draws a broad distinction between His worship and the surrounding paganism. But the reason given in the text is very remarkable. God did not desire a permanent Temple. If we may so say, He preferred the less solid Tabernacle, as corresponding better to the simplicity and spirituality of His worship. A gorge6us stone Temple might easily become the sepulchre, rather than the shrine, of true devotion. The movable tent answered to the temporary character of the dispensation.' The more fixed and elaborate the externals of worship, the more danger of the spirit being stifled by them. The Old Testament worship was necessarily ceremonial, but here is a caveat against the stiffening of ceremonial into stereotyped formalism.

The prohibition was accompanied by gracious and far-reaching promises, designed to assure David of God's approbation of his motive, and to open up to him the vision of the future and the wonders that should be. We need say little about the retrospective part of the message (2 Samuel 7:8-9a). God had been the agent in all David's past, had lifted him from the quiet following of his sheep, had given him rule, which was but a delegated authority. Israel was My people,' and therefore he was but an instrument in God's hand, and was not to govern by his own fancies or for his own advantage.

Every devout man's life is the realization of a plan of God's, and we sin against ourselves as well as Him if we do not often let thankful thoughts retrace all the way by which the Lord our God has led us.

With 2 Samuel 7:9b the prophecy turns to the future. David personally is promised the continuance of God's help; then a permanent, peaceful possession of the land is promised to the nation, and finally the perpetuity of the kingdom in the Davidic line is promised. The prophecy as to the nation, like all such prophecies, is contingent on national obedience. The future of the kingdom will stand in blessed contrast with the wild times of the Judges, if--and only if--Israel behaves as My people' should.

But the main point of the prophecy is the promise to David's seed.' In form it attaches itself very significantly to David's intention to build a house for Jehovah. That would invert the true order, for Jehovah was about to build a house, that is, a permanent posterity, for David. God must first give before man can requite. All our relations to Him begin with His free mercy to us. And our building for Him should ever be the result of His building for us, and will, in some humble way, resemble the divine beneficence by which it has been quickened into action. The very foundation principles of Christian service are expressed here, in guise fitted to the then epoch of revelation.

But the relation of the two things, God's building and Solomon's, is not exhausted by such considerations. The consolidation of the monarchy in David's family was an essential preliminary to the rearing of the Temple. That work needed tranquil times, abundant resources, leisure, and assured dominion. So the prophet goes on to promise that David shall be succeeded by his seed,' who shall build the Temple. Further, three great promises are given in reference to David's seed,--a perpetual kingdom, a personal relation of sonship to Jehovah, and paternal chastisement, if necessary, but no such departure of Jehovah's mercy as had darkened the close of Saul's sad reign. Then, finally, the assurance is reiterated of the perpetuity of David's house and throne. The remarkable expression in 2 Samuel 7:16, ' established before thee' (that is, David), if it is the true reading, suggests a hint of the life after death, and conceives of the long-dead king as in some manner cognizant of the fortunes of his descendants. But the Septuagint reads before Me,' and that reading is confirmed by 2 Samuel 7:26-29, and by Psalm 89:36b.

Now it is clear that these promises were in part directed to, and fulfilled in, Solomon. But it is as clear that the great promise of an eternal dominion, which is emphatically repeated thrice, goes far beyond him. We are obliged to recognize a second meaning in the prophecy, in accordance with Old Testament usage, which often means by seed' a line of successive generations of descendants. But no succession of mortal men can reach to eternal duration.

Apart from the fact that the kingdom, in the form in which David's descendants ruled over it, has long since crumbled away, the large words of the promise must be regarded as inflated and exaggerated, if by for ever' is only meant for long generations.' A seed,' or line of perishable men, can only last for ever if it closes in a Person who is not subject to the law of mortality. Unless we can with our hearts rejoicingly confess, Thou art the King of glory, O Christi Thy kingdom is an everlasting kingdom,' we do not pierce to the full understanding of Nathan's prophecy.

All the glorious prerogatives shadowed in it were but partially fulfilled in Israel's monarchs. Their failures and their successes, their sins and their virtues, equally declared them to be but shadowy forerunners of Him in whom all that they at the best imperfectly aimed at and possessed is completely and for ever fulfilled. They were prophetic persons by their office, and pointed on to Him.

He has built the true Temple, in that His body is the seat of sacrifice and of revelation, and the meeting-place of God and man, and inasmuch as through Him we are built up into a spiritual house for an habitation of God. In Him is fulfilled the great prophecy of My Servant the Branch,' who shall build the Temple of the Lord' and be a Priest upon His throne.' In Him, too, is fulfilled in highest truth the filial relationship. The Israelitish kings were by office sons of God. He is the Son in ineffable derivation and eternal unity of life with the Father, and their communion is in closest oneness of will and mutual interchange of love. In that filial relation lies the assurance of Christ's everlasting kingdom, for the Father loveth the Son, and hath given all things into His hand.'

The prophecy is echoed in many places of Scripture, and is ever taken to refer to a single person. The angel of the annunciation molded his salutation to the meek Virgin on it, when he declared that her Son shall be called the Son of the Most High: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end.'

Maclaren: 2Sa 7:4-16

I. There Is A Tone Of Wistfulness In David's Voice As He Tells How His Heart's Desire Had Been Prohibited.

The account is substantially the same as we have in 2 Samuel 7:4-16, but it adds as the reason for the prohibition David's warlike career. We may note the earnestness and the motive of the king's desire to build the Temple. It was in my heart'; that implies earnest longing and fixed purpose. He had brooded over the wish till it filled his mind, and was consolidated into a settled resolve. Many a musing, solitary moment had fed the fire before it burned its way out in the words addressed to Nathan. So should our whole souls be occupied with our parts in God's service, and so should our desires be strongly set towards carrying out what in solitary meditation we have felt borne in on us as our duty.

The moving spring of David's design is beautifully suggested in the simple words unto the name of the Lord my God.' David's religion was eminently a personal bond between him and God. We may almost say that he was the first to give utterance to that cry of the devout heart, My God,' and to translate the generalities of the name the God of Israel' into the individual appropriation expressed by the former designation. It occurs in many of the psalms attributed to him, and may fairly be regarded as a characteristic of his ardent and individualising devotion. The sense of a close, personal relation to God naturally prompted the impulse to build His house. We must claim our own portion in the universal blessings shrined in His name before we are moved to deeds of loving sacrifice. We must feel that Christ loved me, and gave Himself for me,' before we are melted into answering surrender.

The reason for the frustrating of David's desire, as here given, is his career as a warrior king. Not only was it incongruous that hands which had been reddened with blood should rear the Temple, but the fact that his reign had been largely occupied with fighting for the existence of the kingdom showed that the time for engaging in such a work, which would task the national resources, had not yet come. We may draw two valuable lessons from the prohibition. One is that it indicates the true character of the kingdom of God as a kingdom of peace, which is to be furthered, not by force, but in peace and gentleness. The other is that various epochs and men have different kinds of duties in relation to Christ's cause, some being called on to fight, and others to build, and that the one set of tasks may be as sacred and as necessary for the rearing of the Temple as the other. Militant epochs are not usually times for building. The men who have to do destructive work are not usually blessed with the opportunity or the power to carry out constructive work. Controversy has its sphere, but it is mostly preliminary to true edification.' In the broadest view all the activity of the Church on earth is militant, and we have to wait for the coming of the true Prince of peace' to build up the true Temple in the land of peace, whence all foes have been cast out for ever. To serve God in God's way, and to give up our cherished plans, is not easy; but David sets us an example of simple-hearted, cheerful acquiescence in a Providence that thwarted darling designs. There is often much self-will in what looks like enthusiastic perseverance in some form of service.

Maclaren: 2Sa 7:18-29

2 Samuel 7:18-29

God's promise by Nathan of the perpetuity of the kingdom in David's house made an era in the progress of revelation. A new element was thereby added to devout hope, and a new object presented to faith. The prophecy of the Messiah entered upon a new stage, bearing a relation, as its successive stages always did, to the history which supplies a framework for it. Now, for the first time, He can be set forth as the king of Israel; now the width of the promise, which at first embraced the seed of the woman, and then was limited to the seed of Abraham, and thereafter to the tribe of Judah, is still further limited to the house of David. The beam is narrowed as it is focussed into greater brilliance, and the personal Messiah begins to be faintly discerned in words which are to have a partial preparatory fulfillment, in itself prophetic, in the collective Davidic monarchs whose office is itself a prophecy. This passage is the wonderful burst of praise which sprang from David's heart in answer to Nathan's words. In many of the Psalms later than this prophecy we find clear traces of that expectation of the personal Messiah, which gradually shaped itself, under divine inspiration, in David, as contained in Nathan's message. But this thanksgiving prayer, which was the immediate reflection of the astounding new message, has not yet penetrated its depth nor discovered its rich contents, but sees in it only the promise of the continuance of kingship in his descendants. We do not learn the fulness of God's gracious promises on first hearing them. Life and experience and the teaching of His Spirit are needed to enable us to count our treasure, and we are richer than we know.

This prayer is a prose psalm outside the Psalter. It consists of two parts,--a burst of astonished thanksgiving and a stream of earnest petition, grasping the divine promise and turning it into a prayer.

I. Note The Burst Of Thanksgiving (2 Samuel 7:18-24).

The ark dwelt in curtains,' and into the temporary sanctuary went the king with his full heart. The somewhat peculiar attitude of sitting, while he poured it out to God, has offended some punctilious commentators, who will have it that we should translate remained,' and not sat'; but there is no need for the change. The decencies of public worship may require a posture which expresses devotion; but individual communion is free from such externals, and absorbed contemplation naturally disposes of the body so as least to hinder the spirit. The tone of almost bewildered surprise at the greatness of the gift is strong all through the prayer. The man's breath is almost taken away, and his words are sometimes broken, and throughout palpitating with emotion. Yet there is a plain progress of feeling and thought in them, and they may serve as a pattern of thanksgiving. Note the abrupt beginning, as if pent-up feeling forced its way, regardless of forms of devotion. The first emotion excited by God's great goodness is the sense of unworthiness. I do not deserve it,' is the instinctive answer of the heart to any lavish human kindness, and how much more to God's? I am not worthy of the least of all the mercies,' springs to the devout lips most swiftly, when gazing on His miracles of bestowing love. He must know little of himself, and less of God, who is not most surely melted down to contrition, which has no bitterness or pain in it, by the coals of loving fire heaped by God on his head.

The consciousness of unworthiness passes, in 2 Samuel 7:19, to adoring contemplation of God's astounding mercy, and especially of the new element in Nathan's prophecy,--the perpetuity of the Davidic sovereignty in the dim, far-off future. Thankfulness delights to praise the Giver for the greatness of His gift. Faith strengthens its hold of its blessings by telling them over, as a miser does his treasure. To recount them to God is the way to possess them more fully.

The difficult close of the verse cannot be discussed here. The law for man' is nearer the literal meaning of the words than the manner of men' (Rev. Ver.); and, unfortunately, man's manner is not the same as man's law. But the usual explanations are unsatisfactory. We would hazard the suggestion that this' means that which God has spoken of thy servant's house,' and that to call it the law for man is equivalent to an expression of absolute confidence in the authority, universality, and certain fulfillment of the promise. The speech of God is ever the law for man, and this new utterance stands on a level with the older law, and shall rule all mankind. The king's faith not only gazes on the great words of promise, but sees them triumphant on earth.

Then in 2 Samuel 7:20 comes another bend of the stream of praise. The more full the heart, the more is it conscious of the weakness of all words. The deepest praise, like the truest love, speaks best in silence. It is blessed when, in earthly relations, we can trust our dear ones' knowledge of us to interpret our poor words. It is more blessed when, in our speech to God, we can feel that our love and faith are deeper than our word, and that He does not judge them by it, but it by them.

Silence is His least injurious praise.'

Here, too, we may note the two instances, in this verse, of what runs through the whole prayer,--David's avoidance of using,'

II. Except In The Lowly What Am I?'

At the beginning, it never occurs; but he calls himself David' twice and Thy servant' ten times,--a striking, because unconscious, proof of his lowly sense of unworthiness.

But he can say more; and what he does further say goes yet deeper than his former words. The personal aspect of the promise retreats into the background, and the ground of all God's mercy in His own heart' fills the thoughts. Some previous promise, perhaps that through Samuel, is referred to; but the great truth that God is His own motive, and that His love is not drawn forth by our deserts, but wells up by its own energy, like a perennial fountain, is the main thought of the verse. God is self-moved to bless, and He blesses that we may know Him through His gifts. The one thought is the central truth, level to our apprehension, concerning His nature; the other is the key to the meaning of all His workings. All comes to pass because He loves with a self-originated love, and in order that we may know the motive and principle of His acts We can get no farther into the secret of God than that. We need nothing more for peaceful acceptance of His providence's for ourselves and our brethren. All is from love; all is for the manifestation of love. He who has learned these truths sits at the center and lives in light.

2 Samuel 7:22 strikes a new note. The effect of God's dealing with David is to magnify His name, to teach His incomparable greatness, and to confirm by experience ancient words which celebrate it. The thankful heart rejoices in hearsay being changed into personal knowledge. As we have heard, so have we seen.' Old truths flash up into new meaning, and only he who tastes and sees that God is good to him to-day really enters into the sweetness of His recorded past goodness.

Note the widening of David's horizon in 2 Samuel 7:23-24 to embrace all Israel. His blessings are theirs. He feels his own relation to them as the culmination of the long series of past deliverance's, and at the same time loses self in joy over Israel's confirmation as God's people by his kingship. True thankfulness regards personal blessings in their bearing on others, and shrinks from selfish use of them. Note, too, the parallel, if we may call it so, between Israel and Israel's God, in that there is none like Thee,' and by reason of its choice by this incomparable Jehovah, no nation on earth is like Thy people, even like Israel.'

Thus steadily does this model of thanksgiving climb up from a sense of unworthiness, through adoration and gazing on its treasures, to God's unmotivated love as His impulse, and men's knowledge of that love as His aim, and pauses at last, rapt and hushed, before the solitary loftiness of the incomparable God, and the mystery of the love, which has intertwined the personal blessings which it celebrates, with its great designs for the welfare of the people, whose unique position corresponds to the unapproachable elevation of its God.

III. 2 Samuel 7:25-29 Are Prayer Built On Promise And Winged By Thankfulness.

The whole of these verses are but the expansion of do as Thou hast said.' But they are not vain repetitions. Rather they are the outpourings of wondering thankfulness and faith, that cannot turn away from dwelling on the miracle of mercy revealed to it unworthy. God delights in the sweet monotony and persistence of such reiterated prayers, each of which represents a fresh throb of desire and a renewed bliss in thinking of His goodness. Observe the frequency and variety of the divine names in these verses,--in each, one, at least: Jehovah God (2 Samuel 7:25); Jehovah of hosts (2 Samuel 7:26); Jehovah of hosts, God of Israel (2 Samuel 7:27); Lord Jehovah (2 Samuel 7:28-29). Strong love delights to speak the beloved name. Each fresh utterance of it is a fresh appeal to His revealed nature, and betokens another wave of blessedness passing over David's spirit as he thinks of God. Observe, also, the other repetition of' Thy servant,' which occurs in every verse, and twice in two of them. The king is never tired of realizing his absolute subjection, and feels that it is dignity, and a blessed bond with God, that he should be His servant. The true purpose of honor and office bestowed by God is the service of God, and the name of servant' is a plea with Him which He cannot but regard. Observe, too, how echoes of the promise ring all through these verses, especially the phrases establish the house' and for ever.' They show how profoundly David had been moved, and how he is laboring, as it were, to make himself familiar with the astonishing vista that has begun to open before his believing eyes. Well is it for us if we, in like manner, seek to fix our thoughts on the yet grander for ever' disclosed to us, and if it colors all our look ahead, and makes the refrain of all our hopes and prayers.

But the main lesson of the prayer is that God's promise should ever be the basis and measure of prayer. The mould into which our petitions should run is, Do as Thou hast said.' Because God's promise had come to David, therefore hath Thy servant found in his heart to pray this prayer unto Thee.' There is no presumption in taking God at His word. True prayer catches up the promises that have fallen from heaven, and sends them back again, as feathers to the arrows of its petitions. Nor does the promise make the prayer needless. We know that' if we ask anything according to His will, He heareth us'; and we know that we shall not receive the promised blessings, which are according to His will, unless we do ask. Let us seek to stretch our desires to the width of God's promises, and to confine our wishes within their bounds.

MHCC: 2Sa 7:4-17

Blessings are promised to the family and posterity of David. These promises relate to Solomon, David's immediate successor, and the royal line of Judah. But they also relate to Christ, who is often called David and the Son of David. To him God gave all power in heaven and earth, with authority to execute judgment. He was to build the gospel temple, a house for God's name; the spiritual temple of true believers, to be a habitation of God through the Spirit. The establishing of his house, his throne, and his kingdom for ever, can be applied to no other than to Christ and his kingdom: David's house and kingdom long since came to an end. The committing iniquity cannot be applied to the Messiah himself, but to his spiritual seed; true believers have infirmities, for which they must expect to be corrected, though they are not cast off.

MHCC: 2Sa 7:18-29

David's prayer is full of the breathings of devout affection toward God. He had low thoughts of his own merits. All we have, must be looked upon as Divine gifts. He speaks very highly and honourably of the Lord's favours to him. Considering what the character and condition of man is, we may be amazed that God should deal with him as he does. The promise of Christ includes all; if the Lord God be ours, what more can we ask, or think of? Eph 3:20. He knows us better than we know ourselves; therefore let us be satisfied with what he has done for us. What can we say more for ourselves in our prayers, than God has said for us in his promises? David ascribes all to the free grace of God. Both the great things He had done for him, and the great things He had made known to him. All was for his word's sake, that is, for the sake of Christ the eternal Word. Many, when they go to pray, have their hearts to seek, but David's heart was found, that is, it was fixed; gathered in from its wanderings, entirely engaged to the duty, and employed in it. That prayer which is from the tongue only, will not please God; it must be found in the heart; that must be lifted up and poured out before God. He builds his faith, and hopes to speed, upon the sureness of God's promise. David prays for the performance of the promise. With God, saying and doing are not two things, as they often are with men; God will do as he hath said. The promises of God are not made to us by name, as to David, but they belong to all who believe in Jesus Christ, and plead them in his name.

Matthew Henry: 2Sa 7:4-17

We have here a full revelation of God's favour to David and the kind intentions of that favour, the notices and assurances of which God sent him by Nathan the prophet, whom he entrusted to deliver this long message to him. The design of it is to take him off from his purpose of building the temple and it was therefore sent, 1. By the same hand that had given him encouragement to do it, lest, if it had been sent by any other, Nathan should be despised and insulted and David should be perplexed, being encouraged by one prophet and discouraged by another. 2. The same night, that Nathan might not continue long in an error nor David have his head any further filled with thoughts of that which he must never bring to pass. God might have said this to David himself immediately, but he chose to send it by Nathan, to support the honour of his prophets, and to preserve in David a regard to them. Though he be the head, they must be the eyes by which he must see the visions of the Almighty, and the tongue by which he must hear the word of God. He that delivered this long message to Nathan assisted his memory to retain it, that he might deliver it fully (he being resolved to deliver it faithfully) as he received it of the Lord. Now in this message,

I. David's purpose to build God a house is superseded. God took notice of that purpose, for he knows what is in man; and he was well pleased with it, as appears 1Ki 8:18, Thou didst well that it was in thy heart; yet he forbade him to go on with his purpose (2Sa 7:5): " Shalt thou build me a house? No, thou shalt not (as it is explained in the parallel place, 1Ch 17:4); there is other work appointed for thee to do, which must be done first."David is a man of war, and he must enlarge the borders of Israel, by carrying on their conquests. David is a sweet psalmist, and he must prepare psalms for the use of the temple when it is built, and settle the courses of the Levites; but his son's genius will better suit for building the house, and he will have a better treasure to bear the charge of it, and therefore let it be reserved for him to do. As every man hath received the gift, so let him minister. The building of a temple was to be a work of time, and preparation made for it; but it was a thing that had never been spoken of till now. God tells him, 1. That hitherto he had never had a house built for him (2Sa 7:6), a tabernacle had served hitherto, and it might serve awhile longer. God regards not outward pomp in his service; his presence was as surely with his people when the ark was in a tent as when it was in a temple. David was uneasy that the ark was in curtains (a mean and movable habitation), but God never complained of it as any uneasiness to him. He did not dwell, but walk, and yet fainted not, nor was weary. Christ, like the ark, when here on earth walked in a tent or tabernacle, for he went about doing good, and dwelt not in any house of his own, till he ascended on high, to the mansions above, in his Father's house, and there he sat down. The church, like the ark, in this world is ambulatory, dwells in a tent, because its present state is both pastoral and military; its continuing city is to come. David, in his psalms, often calls the tabernacle a temple (as Psa 5:7; Psa 27:4; Psa 29:9; Psa 65:4; Psa 138:2), because it answered the intention of a temple, though it was made but of curtains. Wise and good men value not the show, while they have the substance. David perhaps had more true devotion, and sweeter communion with God, in a house of curtains, than any of his successors in the house of cedar. 2. That he had never given any orders or directions, or the least intimation, to any of the sceptres of Israel, that is, to any of the judges, 1Ch 17:6 (for rulers are called sceptres, Eze 19:14, the great Ruler is called so, Num 24:17), concerning the building of the temple, 2Sa 7:7. That worship only is acceptable which is instituted; why should David therefore design what God never ordained? Let him wait for a warrant, and then let him do it. Better a tent of God's appointing than a temple of his own inventing.

II. David is reminded of the great things God had done for him, to let him know that he was a favourite of heaven, though he had not the favour to be employed in this service, as also that God was not indebted to him for his good intentions, but, whatever he did for God's honour, God was beforehand with him, 2Sa 7:8, 2Sa 7:9. 1. He had raised him from a very mean and low condition: He took him from the sheep-cote. It is good for those who have come to great preferment to be often reminded of their small beginnings, that they may always be humble and thankful. 2. He had given him success and victory over his enemies (2Sa 7:9): " I was with thee whithersoever thou wentest, to protect thee when pursued, to prosper thee when pursuing. I have cut off all thy enemies, that stood in the way of thy advancement and settlement."3. He had crowned him not only with power and dominion in Israel, but with honour and reputation among the nations about: I have made thee a great name. He had become famous for his courage, conduct, and great achievements, and was more talked of than any of the great men of his day. A great name is what those who have it have great reason to be thankful for and may improve to good purposes, but what those who have it not have no reason to be ambitious of: a good name is more desirable. A man may pass through the world very obscurely and yet very comfortably.

III. A happy establishment is promised to God's Israel, 2Sa 7:10, 2Sa 7:11. This comes in in a parenthesis, before the promises made to David himself, to let him understand that what God designed to do for him was for Israel's sake, that they might be happy under his administration, and to give him the satisfaction of foreseeing peace upon Israel, when it was promised him that he should see his children's children, Psa 128:6. A good king cannot think himself happy unless his kingdom be so. The promises that follow relate to his family and posterity; these therefore, which speak of the settlement of Israel, intend the happiness of his own reign. Two things are promised: - 1. A quiet place: I will appoint a place for my people Israel. It was appointed long ago, yet they were disappointed, but now that appointment should be made good. Canaan should be clearly their own without any ejection or molestation. 2. A quiet enjoyment of that place: The children of wickedness (meaning especially the Philistines, who had been so long a plague to them) shall not afflict them any more; but, as in the time that I caused judges to be over my people Israel, I will cause thee to rest from all thy enemies (so 2Sa 7:11 may be read), that is, "I will continue and complete that rest; the land shall rest from war, as it did under the judges."

IV. Blessings are entailed upon the family and posterity of David. David had purposed to build God a house, and, in requital, God promises to build him a house, 2Sa 7:11. Whatever we do for God, or sincerely design to do though Providence prevents our doing it, we shall in no wise lose our reward. He had promised to make him a name (2Sa 7:9); here he promises to make him a house, which should bear up that name. It would be a great satisfaction to David, while he lived, to have the inviolable assurance of a divine promise that his family should flourish when he was dead. Next to the happiness of our souls, and the church of God, we should desire the happiness of our seed, that those who come of us may be praising God on earth when we are praising him in heaven.

1. Some of these promises relate to Solomon, his immediate successor, and to the royal line of Judah. (1.) That God would advance him to the throne. Those words, when thy days be fulfilled, and thou shalt sleep with thy fathers, intimate that David himself should come to his grave in peace; and then I will set up thy seed. This favour was so much the greater because it was more than God had done for Moses, or Joshua, or any of the judges whom he called to feed his people. David's government was the first that was entailed; for the promise made to Christ of the kingdom was to reach to his spiritual seed. If children, then heirs. (2.) That he would settle him in the throne: I will establish his kingdom (2Sa 7:12), the throne of his kingdom, 2Sa 7:13. His title shall be clear and uncontested, his interest confirmed, and his administration steady. (3.) That he would employ him in that good work of building the temple, which David had only the satisfaction of designing: He shall build a house for my name, 2Sa 7:13. The work shall be done, though David shall not have the doing of it. (4.) That he would take him into the covenant of adoption (2Sa 7:14, 2Sa 7:15): I will be his father, and he shall be my son. We need no more to make us and ours happy than to have God to be a Father to us and them; and all those to whom God is a Father he by his grace makes his sons, by giving them the disposition of children. If he be a careful, tender, bountiful Father to us, we must be obedient, tractable, dutiful children to him. The promise here speaks as unto sons. [1.] That his Father would correct him when there was occasion; for what son is he whom the Father chasteneth not? Afflictions are an article of the covenant, and are not only consistent with, but flow from, God's fatherly love. " If he commit iniquity, as it proved he did (1Ki 11:1), I will chasten him to bring him to repentance, but it shall be with the rod of men, such a rod as men may wield - I will not plead against him with the great power of God,"Job 23:6. Or rather such a rod as men may bear - "I will consider his frame, and correct him with all possible tenderness and compassion when there is need, and no more than there is need of; it shall be with the stripes, the touches (so the word is) of the children of men; not a stroke, or wound, but a gentle touch."[2.] That yet he would not disinherit him (2Sa 7:15): My mercy (and that is the inheritance of sons) shall not depart from him. The revolt of the ten tribes from the house of David was their correction for iniquity, but the constant adherence of the other two to that family, which was a competent support of the royal dignity, perpetuated the mercy of God to the seed of David, according to this promise; though that family was cut short, yet it was not cut off, as the house of Saul was. Never any other family swayed the sceptre of Judah than that of David. This is that covenant of royalty celebrated (Psa 89:3, etc.) as typical of the covenant of redemption and grace.

2. Others of them relate to Christ, who is often called David and the Son of David, that Son of David to whom these promises pointed and in whom they had their full accomplishment. He was of the seed of David, Act 13:23. To him God gave the throne of his father David (Luk 1:32), all power both in heaven and earth, and authority to execute judgment. He was to build the gospel temple, a house for God's name, Zec 6:12, Zec 6:13. That promise, I will be his Father, and he shall be my Son, is expressly applied to Christ by the apostle, Heb 1:5. But the establishing of his house, and his throne, and his kingdom, for ever (2Sa 7:13, and again, and a third time 2Sa 7:16. for ever ), can be applied to no other than Christ and his kingdom. David's house and kingdom have long since come to an end; it is only the Messiah's kingdom that is everlasting, and of the increase of his government and peace there shall be no end. The supposition of committing iniquity cannot indeed be applied to the Messiah himself, but it is applicable (and very comfortable) to his spiritual seed. True believers have their infirmities, for which they may expect to be corrected, but they shall not be cast off. Every transgression in the covenant will not throw us out of covenant. Now, (1.) This message Nathan faithfully delivered to David (2Sa 7:17); though, in forbidding him to build the temple, he contradicted his own words, yet he was not backward to do it when he was better informed concerning the mind of God. (2.) These promises God faithfully performed to David and his seed in due time. Though David came short of making good his purpose to build God a house, yet God did not come short of making good his promise to build him a house. Such is the tenour of the covenant we are under; though there are many failures in our performances, there are none in God's.

Matthew Henry: 2Sa 7:18-29

We have here the solemn address David made to God, in answer to the gracious message God had sent him. We are not told what he said to Nathan; no doubt he received him very kindly and respectfully as God's messenger. But his answer to God he took himself, and did not send by Nathan. When ministers deliver God's message to us, it is not to them, but to God, that our hearts must reply; he understands the language of the heart, and to him we may come boldly. David had no sooner received the message than, while the impressions of it were fresh, he retired to return an answer. Observe,

I. The place he retired to: He went in before the Lord, that is, into the tabernacle where the ark was, which was the token of God's presence; before that he presented himself. God's will now is that men pray everywhere; but, wherever we pray, we must set ourselves as before the Lord and set him before us.

II. The posture he put himself into: He sat before the Lord. 1. It denotes the posture of his body. Kneeling or standing is certainly the most proper gesture to be used in prayer; but the Jews, from this instance, say, "It was allowed to the kings of the house of David to sit in the temple, and to no other."But this will by no means justify the ordinary use of that gesture in prayer, whatever may be allowed in a case of necessity. David went in, and took his place before the Lord, so it may be read; but, when he prayed, he stood up as the manner was. Or he went in and continued before the Lord, staid some time silently meditating, before he began his prayer, and then remained longer than usual in the tabernacle. Or, 2. It may denote the frame of his spirit at this time. He went in, and composed himself before the Lord; thus we should do in all our approaches to God. O God, my heart is fixed, my heart is fixed.

III. The prayer itself, which is full of the breathings of pious and devout affection towards God.

1. He speaks very humbly of himself and his own merits. So he begins as one astonished: Who am I, O Lord God! and what is my house? 2Sa 7:18. God had reminded him of the meanness of his original (2Sa 7:8) and he subscribed to it; he had low thoughts, (1.) Of his personal merits: Who am I? He was upon all accounts a very considerable and valuable man. His endowments both of body and mind were extraordinary. His gifts and graces were eminent. He was a man of honour, success, and usefulness, the darling of his country and the dread of its enemies. Yet, when he comes to speak of himself before God, he says, " Who am I? A man not worth taking notice of."(2.) Of the merits of his family: What is my house? His house was of the royal tribe, and descended from the prince of that tribe; he was allied to the best families of the country, and yet, like Gideon, thinks his family poor in Judah and himself the least in his father's house, Jdg 6:15. David thus humbled himself when Saul's daughter was proposed to him for a wife (1Sa 18:18), but now with much more reason. Note, It very well becomes the greatest and best of men, even in the midst of the highest advancements, to have low and mean thoughts of themselves; for the greatest of men are worms, the best are sinners, and those that are highest advanced have nothing but what they have received: " What am I, that thou hast brought me hitherto, brought me to the kingdom, and to a settlement in it, and rest from all my enemies?"It intimates that he could not have reached this himself by his own management, if God had not brought him to it. All our attainments must be looked upon as God's vouchsafements.

2. He speaks very highly and honourably of God's favours to him. (1.) In what he had done for him: " Thou hast brought me hitherto, to this great dignity and dominion. Hitherto thou hast helped me."Though we should be left at uncertainty concerning further mercy, we have great reason to be thankful for that which has been done for us hitherto, Act 26:22. (2.) In what he had yet further promised him. God had done great things for him already, and yet, as if those had been nothing, he had promised to do much more, 2Sa 7:19. Note, What God has laid out upon his people is much, but what he has laid up for them is infinitely more, Psa 31:19. The present graces and comforts of the saints are invaluable gifts; and yet, as if these were too little for God to bestow upon his children, he has spoken concerning them for a great while to come, even as far as eternity itself reaches. Of this we must own, as David here, [1.] That it is far beyond what we could expect: Is this the manner of men? that is, First, Can man expect to be so dealt with by his Maker? Is this the law of Adam? Note, Considering what the character and condition of man are, it is very surprising and amazing that God should deal with him as he does. Man is a mean creature, and therefore under a law of distance - unprofitable to God, and therefore under a law of disesteem and disregard - guilty and obnoxious, and therefore under a law of death and damnation. But how unlike are God's dealings with man to this law of Adam! He is brought near to God, purchased at a high rate, taken into covenant and communion with God; could this ever have been thought of? Secondly, Do men usually deal thus with one another? No, the way of our God is far above the manner of men. Though he be high, he has respect to the lowly; and is this the manner of men? Though he is offended by us, he beseeches us to be reconciled, waits to be gracious, multiplies his pardons: and is this the manner of men? Some give another sense of this, reading it thus: And this is the law of man, the Lord Jehovah, that is, "This promise of one whose kingdom shall be established for ever must be understood of one that is a man and yet the Lord Jehovah, this must be the law of such a one. A Messiah from my loins must be man, but, reigning for ever, must be God."[2.] That beyond this there is nothing we can desire: " And what can David say more unto thee? 2Sa 7:20. What can I ask or wish for more? Thou, Lord, knowest thy servant, knowest what will make me happy, and what thou hast promised is enough to do so."The promise of Christ includes all. If that man, the Lord God, be ours, what can we ask or think of more? Eph 3:20. The promises of the covenant of grace are framed by him that knows us, and therefore knows how to adapt them to every branch of our necessity. He knows us better than we know ourselves; and therefore let us be satisfied with the provision he has made for us. What can we say more for ourselves in our prayers than he has said for us in his promises?

3. He ascribes all to the free grace of God (2Sa 7:21), both the great things he had done for him and the great things he had made known to him. All was, (1.) For his word's sake, that is, for the sake of Christ the eternal Word; it is all owing to his merit. Or, "That thou mayest magnify thy word of promise above all thy name, in making it the stay and store-house of thy people."(2.) According to thy own heart, thy gracious counsels and designs, ex mero motu - of thy own good pleasure. Even so, Father, because it seemed good in thy eyes. All that God does for his people in his providences, and secures to them in his promises, is for his pleasure and for his praise, the pleasure of his will and the praise of his word.

4. He adores the greatness and glory of God (2Sa 7:22): Thou art great, O Lord God! for there is none like thee. God's gracious condescension to him, and the honour he had put upon him, did not at all abate his awful veneration for the divine Majesty; for the nearer any are brought to God the more they see of his glory, and the dearer we are in his eyes the greater he should be in ours. And this we acknowledge concerning God, that there is no being like him, nor any God besides him, and that what we have seen with our eyes of his power and goodness is according to all that we have heard with our ears, and the one half not told us.

5. He expresses a great esteem for the Israel of God, 2Sa 7:23, 2Sa 7:24. As there was none among the gods to be compared with Jehovah, so none among the nations to be compared with Israel, considering,

(1.) The works he had done for them. He went to redeem them, applied himself to it as a great work, went about it with solemnity. Elohim halecu , dii iveruni - Gods went, as if there was the same consultation and concurrence of all the persons in the blessed Trinity about the work of redemption that there was about the work of creation, when God said, Let us make man. Whom those that were sent of God went to redeem; so the Chaldee, meaning, I suppose, Moses and Aaron. The redemption of Israel, as described here, was typical of our redemption by Christ in that, [1.] They were redeemed from the nations and their gods; so are we from all iniquity and all conformity to this present world. Christ came to save his people from their sins. [2.] They were redeemed to be a peculiar people unto God, purified and appropriated to himself, that he might make himself a great name and do for them great things. The honour of God, and the eternal happiness of the saints, are the two things aimed at in their redemption.

(2.) The covenant he had made with them, 2Sa 7:24. It was, [1.] Mutual: "They to be a people to thee, and thou to be a God to them; all their interests consecrated to thee, and all thy attributes engaged for them."[2.] Immutable: "Thou hast confirmed them."He that makes the covenant makes it sure and will make it good.

6. He concludes with humble petitions to God. (1.) He grounds his petitions upon the message which God had sent him (2Sa 7:27): Thou hast revealed this to thy servant, that is, "Thou hast of thy own good will given me the promise that thou wilt build me a house, else I could never have found in my heart to pray such a prayer as this. I durst not have asked such great things if I had not been directed and encouraged by thy promise to ask them. They are indeed too great for me to beg, but not too great for thee to give. Thy servant has found in his heart to pray this prayer;"so it is in the original, and the Septuagint. Many, when they go to pray, have their hearts to seek, but David's heart was found, that is, it was fixed, gathered in from its wanderings, and entirely engaged to the duty and employed in it. That prayer which is found in the tongue only will not please God; it must be found in the heart; the heart must be lifted up and poured out before God. My son, give God thy heart. (2.) He builds his faith and hopes to speed upon the fidelity of God's promise (2Sa 7:25): " Thou art that God (thou art he, even that God, the Lord of hosts, and God of Israel, or that God whose words are true, that God whom one may depend upon); and thou hast promised this goodness unto thy servant, which I am therefore bold to pray for."(3.) Thence he fetches the matter of his prayer, and refers to that as the guide of his prayers. [1.] He prays for the performance of God's promise (2Sa 7:25): "Let the word be made good to me, on which thou hast caused me to hope (Psa 119:49) and do as thou hast said; I desire no more, and I expect no less; so full is the promise, and so firm."Thus we must turn God's promises into prayers, and then they shall be turned into performances; for, with God, saying and doing are not two things, as they often are with men. God will do as he hath said. [2.] He prays for the glorifying of God's name (2Sa 7:26): Let thy name be magnified for ever. This ought to be the summary and centre of all our prayers, the Alpha and the Omega of them. Begin with Hallowed be thy name, and end with Thine is the glory for ever. "Whether I be magnified or no, let thy name be magnified. "And he reckons that nothing magnifies God's name more than this, to say, with suitable affections, The Lord of hosts is the God over Israel. This bespeaks the God of Israel gloriously great, that he is the Lord of hosts; and this bespeaks the Lord of hosts gloriously good, that he is God over Israel. In both, let his name be magnified for ever. Let all the creatures and all the churches give him the glory of these two. David desired the performance of God's promise for the honour, not of his own name, but of God's. Thus the Son of David prayed, Father, glorify thy name (Joh 12:28), and (Joh 17:1), Glorify thy Son, that thy Son may also glorify thee. [3.] He prays for his house, for to that the promise has special reference, First, That it might be happy (2Sa 7:29): Let it please thee to bless the house of thy servant; and again, with thy blessing. "Let the house of thy servant be truly and eternally blessed. Those whom thou blessest are blessed indeed. "The care of good men is very much concerning their families; and the best entail on their families is that of the blessing of God. The repetition of this request is not a vain repetition, but expressive of the value he had of the divine blessing, and his earnest desire of it, as all in all to the happiness of his family. Secondly, That the happiness of it might remain: "Let it be established before thee (2Sa 7:26); let it continue for ever before thee. "2Sa 7:29. He prayed, 1. That the entail of the crown might not be cut off, but remain in his family, that none of his might ever forfeit it, but that they might walk before God, which would be their establishment. 2. That his kingdom might have its perfection and perpetuity in the kingdom of the Messiah. When Christ for ever sat down on the right hand of God (Heb 10:12), and received all possible assurance that his seed and throne shall be as the days of heaven, this prayer of David the son of Jesse for his seed was abundantly answered, that it might continue before God for ever. See Psa 72:17. The perpetuity of the Messiah's kingdom is the desire and faith of all good people.

Keil-Delitzsch: 2Sa 7:4-5

The revelation and promise of God. - 2Sa 7:4. "That night," i.e., the night succeeding the day on which Nathan had talked with the king concerning the building of the temple, the Lord made known His decree to the prophet, with instructions to communicate it to the king. וגו האתּה , "Shouldest thou build me a house for me to dwell in?"The question involves a negative reply, and consequently in the Chronicles we find "thou shalt not."

Keil-Delitzsch: 2Sa 7:6-7

The reason assigned for this answer: "I have not dwelt in a house from the day of the bringing up of Israel out of Egypt even to this day, but I was wandering about in a tent and in a dwelling." "And in a dwelling" ( mishcan ) is to be taken as explanatory, viz., in a tent which was my dwelling. As a tent is a traveller's dwelling, so, as long as God's dwelling was a tent, He himself appeared as if travelling or going from place to place. "In the whole of the time that I walked among all the children of Israel, ... have I spoken a word to one of the tribes of Israel, whom I commanded to feed my people, saying, Wherefore have ye not built me a cedar house?"A "cedar house"is equivalent to a palace built of costly materials. The expression ישׂראל שׁבטי אחד ("one of the tribes of Israel") is a striking one, as the feeding of the nation does not appear to be a duty belonging to the "tribes,"and in the Chronicles we have שׁפטי (judges) instead of שׁבטי (tribes). But if שׁפטי had been the original expression used in the text, it would be impossible to explain the origin and general acceptance of the word שׁבטי . For this very reason, therefore, we must regard שׁבטי as the original word, and understand it as referring to the tribes , which had supplied the nation with judges and leaders before the tie of David, since the feeding, i.e., the government of Israel, which was in the hands of the judges, was transferred to the tribes to which the judges belonged. This view is confirmed by Psa 78:67-68, where the election of David as prince, and of Zion as the site of the sanctuary, is described as the election of the tribe of Judah and the rejection of the tribe of Ephraim. On the other hand, the assumption of Thenius, that שׁבטי , "shepherd-staffs,"is used poetically for shepherds, cannot be established on the ground of Lev 27:32 and Mic 7:14. Jehovah gave two reasons why David's proposal to build Him a temple should not be carried out: (1) He had hitherto lived in a tent in the midst of His people; (2) He had not commanded any former prince or tribe to build a temple. This did not involve any blame, as though there had been something presumptuous in David's proposal, or in the fact that he had thought of undertaking such a work without an express command from God, but simply showed that it was not because of any negligence on the part of the former leaders of the people that they had not thought of erecting a temple, and that even now the time for carrying out such a work as that had not yet come.

Keil-Delitzsch: 2Sa 7:8-16

After thus declining his proposal, the Lord made known His gracious purpose to David: "Thus saith Jehovah of hosts"(not only Jehovah , as in 2Sa 7:5, but J ehovah Sebaoth , because He manifests himself in the following revelation as the God of the universe): "I have taken thee from the pasturage (grass-plat), behind the flock, to be prince over my people Israel; and was with thee whithersoever thou wentest, and exterminated all thine enemies before thee, and so made thee, ועשׂיתי (perfect with vav consec.), a great name, ... and created a place for my people Israel, and planted them, so that they dwell in their place, and do not tremble any more (before their oppressors); and the sons of wickedness do not oppress them any further, as at the beginning, and from the day when I appointed judges over my people Israel: and I create thee rest from all thine enemies. And Jehovah proclaims to thee, that Jehovah will make thee a house."The words ישׂ עמּי ... היּום למן are to be joined to בּראשׁונה , "as in the beginning,"i.e., in Egypt, and from the time of the judges; that is to say, during the rule of the judges, when the surrounding nations constantly oppressed and subjugated Israel. The plan usually adopted, of connecting the words with והניחתי , does not yield any suitable thought at all, as God had not given David rest from the very beginning of the times of the judges; but the period of the judges was long antecedent to the time of David, and was not a period of rest for the Israelites. Again, והניחתי does not resume what is stated in 2Sa 7:9, and is not to be rendered as a preterite in the sense of "I have procured thee rest,"but as a perfect with vav consec. , "and I procure thee rest"from what is now about to come to pass. And והגּיד is to be taken in the same way: the Lord shows thee, first of all through His promise (which follows), and then through the fact itself, the realization of His word. והניחתי refers to the future, as well as the building of David's house, and therefore not to the rest from all his enemies, which God had already secured for David, but to that which He would still further secure for him, that is to say, to the maintenance and establishment of that rest. The commentary upon this is to be found in Psa 89:22-24. In the Chronicles (1Ch 17:10) there is a somewhat different turn given to the last clauses: "and I bend down all thine enemies, and make it (the bending-down) known to thee (by the fact), and a house will Jehovah build for thee."The thought is not essentially changed by this; consequently there is no ground for any emendation of the text, which is not even apparently necessary, unless, like Bertheau, we misinterpret the words, and connect והכנעתּי erroneously with the previous clause.

2Sa 7:8-11

The connection between 2Sa 7:5-7 and 2Sa 7:8-16 has been correctly indicated by Thenius as follows: Thou shalt not build a house for Me; but I, who have from the very beginning glorified myself in thee and my people (2Sa 7:8-11), will build a house for thee; and thy son shall erect a house for me (2Sa 7:13). This thought is not merely "a play upon words entirely in the spirit of prophecy,"but contains the deep general truth that God must first of all build a man's house, before the man can build God's house, and applies it especially to the kingdom of God in Israel. As long as the quiet and full possession of the land of Canaan, which had been promised by the Lord to the people of God for their inheritance, was disputed by their enemies round about, even the dwelling-place of their God could not assume any other form than that of a wanderer's tent. The kingdom of God in Israel first acquired its rest and consolation through the efforts of David, when God had made all his foes subject to him and established his throne firmly, i.e., had assured to his descendants the possession of the kingdom for all future time. And it was this which ushered in the time for the building of a stationary house as a dwelling for the name of the Lord, i.e., for the visible manifestation of the presence of God in the midst of His people. The conquest of the citadel of Zion and the elevation of this fortress into the palace of the king, whom the Lord had given to His people, formed the commencement of the establishment of the kingdom of God. But this commencement received its first pledge of perpetuity from the divine assurance that the throne of David should be established for all future time. And this the Lord was about to accomplish: He would build David a house, and then his seed should build the house of the Lord. No definite reason is assigned why David himself was not to build the temple. We learn this first of all from David's last words (1Ch 28:3), in which he says to the assembled heads of the nation, "God said to me, Thou shalt not build a house for my name, because thou art a man of wars, and hast shed blood."Compare with this the similar words of David to Solomon in 1Ch 22:8, and Solomon's statement in his message to Hiram, that David had been prevented from building the temple in consequence of his many wars. It was probably not till afterwards that David was informed by Nathan what the true reason was. As Hengstenberg has correctly observed, the fact that David was not permitted to build the temple on account of his own personal unworthiness, did not involve any blame for what he had done; for David stood in a closer relation to the Lord than Solomon did, and the wars which he waged were wars of the Lord (1Sa 25:28) for the maintenance and defence of the kingdom of God. But inasmuch as these wars were necessary and inevitable, they were practical proofs that David's kingdom and government were not yet established, and therefore that the time for the building of the temple had not yet come, and the rest of peace was not yet secured. The temple, as the symbolical representation of the kingdom of God, as also to correspond to the nature of that kingdom, and shadow forth the peace of the kingdom of God. For this reason, David, the man of war, was not to build the temple; but that was to be reserved for Solomon, the man of peace, the type of the Prince of Peace (Isa 9:5).

2Sa 7:12-13

In 2Sa 7:12-16 there follows a more precise definition of the way in which the Lord would build a house for His servant David: "When thy days shall become full, and thou shalt lie with thy fathers, I will set up thy seed after thee, who shall come from thy body, and establish his kingdom. He will build a house for my name, and I shall establish the throne of his kingdom for ever." הקים , to set up i.e., to promote to royal dignity. יצא אשׁר is not to be altered into יצא אשׁר , as Thenius and others maintain. The assumption that Solomon had already been born, is an unfounded one (see the note to 2Sa 5:11); and it by no means follows from the statement in 2Sa 7:1, to the effect that God had given David rest from all his enemies, that his resolution to build a temple was not formed till the closing years of his reign.

2Sa 7:14-16

"I will be a father to him, and he will be a son to me; so that if he go astray, I shall chastise him with rods of men, and with strokes of the children of men (i.e., not 'with moderate punishment, such as parents are accustomed to inflict,' as Clericus explains it, but with such punishments as are inflicted upon all men who go astray, and from which even the seed of David is not to be excepted). But my mercy shall not depart from him, as I caused it to depart from Saul, whom I put away before thee. And thy house and thy kingdom shall be established for ever before thee; thy throne shall be established for ever." It is very obvious, from all the separate details of this promise, that it related primarily to Solomon, and had a certain fulfilment in him and his reign. On the death of David, his son Solomon ascended the throne, and God defended his kingdom against the machinations of Adonijah (1Ki 2:12); so that Solomon was able to say, "The Lord hath fulfilled His word that He spoke; for I have risen up in the stead of my father David,"etc. (1Ki 8:20). Solomon built the temple, as the Lord said to David (1Ki 6:1; 1Ki 8:15.). But in his old age Solomon sinned against the Lord by falling into idolatry; and as a punishment for this, after his death his kingdom was rent from his son, not indeed entirely, as one portion was still preserved to the family for David's sake (1Ki 11:9.). Thus the Lord punished him with rods of men, but did not withdraw from him His grace. At the same time, however unmistakeable the allusions to Solomon are, the substance of the promise is not fully exhausted in him. The threefold repetition of the expression "for ever,"the establishment of the kingdom and throne of David for ever , points incontrovertibly beyond the time of Solomon, and to the eternal continuance of the seed of David. The word seed denotes the posterity of a person, which may consist either in one son or in several children, or in a long line of successive generations. The idea of a number of persons living at the same time, is here precluded by the context of the promise, as only one of David's successors could sit upon the throne at a time. On the other hand, the idea of a number of descendants following one another, is evidently contained in the promise, that God would not withdraw His favour from the seed, even if it went astray, as He had done from Saul, since this implies that even in that case the throne should be transmitted from father to son. There is still more, however, involved in the expression "for ever."When the promise was given that the throne of the kingdom of David should continue "to eternity,"an eternal duration was also promised to the seed that should occupy this throne, just as in 2Sa 7:16 the house and kingdom of David are spoken of as existing for ever, side by side. We must not reduce the idea of eternity to the popular notion of a long incalculable period, but must take it in an absolute sense, as the promise is evidently understood in Psa 89:30 : "I set his seed for ever, and this throne as the days of heaven."No earthly kingdom, and no posterity of any single man, has eternal duration like the heaven and the earth; but the different families of men become extinct, as the different earthly kingdoms perish, and other families and kingdoms take their place. The posterity of David, therefore, could only last for ever by running out in a person who lives for ever, i.e., by culminating in the Messiah, who lives for ever, and of whose kingdom there is no end. The promise consequently refers to the posterity of David, commencing with Solomon and closing with Christ: so that by the "seed"we are not to understand Solomon alone, with the kings who succeeded him, nor Christ alone, to the exclusion of Solomon and the earthly kings of the family of David; nor is the allusion to Solomon and Christ to be regarded as a double allusion to two different objects.

But if this is established, - namely, that the promise given to the seed of David that his kingdom should endure for ever only attained its ultimate fulfilment in Christ, - we must not restrict the building of the house of God to the erection of Solomon's temple. "The building of the house of the Lord goes hand in hand with the eternity of the kingdom"(Hengstenberg). As the kingdom endures for ever, so the house built for the dwelling-place of the Lord must also endure for ever, as Solomon said at the dedication of the temple (1Ki 8:13): "I have surely built Thee an house to dwell in, a settled place for Thee to abide in for ever."The everlasting continuance of Solomon's temple must not be reduced, however, to the simple fact, that even if the temple of Solomon should be destroyed, a new building would be erected in its place by the earthly descendants of Solomon, although this is also implied in the words, and the temple of Zerubbabel is included as the restoration of that of Solomon. For it is not merely in its earthly form, as a building of wood and stone, that the temple is referred to, but also and chiefly in its essential characteristic, as the place of the manifestation and presence of God in the midst of His people. The earthly form is perishable, the essence eternal. This essence was the dwelling of God in the midst of His people, which did not cease with the destruction of the temple at Jerusalem, but culminated in the appearance of Jesus Christ, in whom Jehovah came to His people, and, as God the Word, made human nature His dwelling-place ( ἐσκήνωσεν ἐν ἡμῖν , Joh 1:14) in the glory of the only-begotten Son of the Father; so that Christ could say to the Jews, "Destroy this temple (i.e., the temple of His body), and in three days I will build it up again"(Joh 2:19). It is with this building up of the temple destroyed by the Jews, through the resurrection of Jesus Christ from the dead, that the complete and essential fulfilment of our promise begins. It is perpetuated with the Christian church in the indwelling of the Father and Son through the Holy Ghost in the hearts of believers (Joh 14:23; 1Co 6:19), by which the church of Jesus Christ is built up a spiritual house of God, composed of living stones (1Ti 3:15; 1Pe 2:5; compare 2Co 6:16; Heb 3:6); and it will be perfected in the completion of the kingdom of God at the end of time in the new Jerusalem, which shall come down upon the new earth out of heaven from God, as the true tabernacle of God with men (Rev 21:1-3).

As the building of the house of God receives its fulfilment first of all through Christ, so the promise, "I will be to him a father, and he shall be to me a son,"is first fully realized in Jesus Christ, the only-begotten Son of the heavenly Father (vid., Heb 1:5). In the Old Testament the relation between father and son denotes the deepest intimacy of love; and love is perfected in unity of nature, in the communication to the son of all that the father hath. The Father loveth the Son, and hath given all things into His hand (Joh 3:35). Sonship therefore includes the government of the world. This not only applied to Christ, the only-begotten Son of God, but also to the seed of David generally, so far as they truly attained to the relation of children of God. So long as Solomon walked in the ways of the Lord, he ruled over all the kingdoms from the river (Euphrates) to the border of Egypt (1Ki 5:1); but when his heart turned away from the Lord in his old age, adversaries rose up against him (1Ki 11:14., 1Ki 11:23.), and after his death the greater part of the kingdom was rent from his son. The seed of David was chastised for its sins; and as its apostasy continued, it was humbled yet more and more, until the earthly throne of David became extinct. Nevertheless the Lord did not cause His mercy to depart from him. When the house of David had fallen into decay, Jesus Christ was born of the seed of David according to the flesh, to raise up the throne of His father David again, and to reign for ever as King over the house of Jacob (Luk 1:32-33), and to establish the house and kingdom of David for ever. - In 2Sa 7:16, where the promise returns to David again with the words, "thy house and thy kingdom shall be established for ever,"the expression לפניך (before thee), which the lxx and Syriac have arbitrarily changed into לפני (before me), should be particularly observed. David, as the tribe-father and founder of the line of kings, is regarded either "as seeing all his descendants pass before him in a vision,"as O. v. Gerlach supposes, or as continuing to exist in his descendants.

Keil-Delitzsch: 2Sa 7:17

"According to all these words ... did Nathan speak unto David," i.e., he related the whole to David, just as God had addressed it to him in the night. The clause in apposition, "according to all this vision,"merely introduces a more minute definition of the peculiar form of the revelation. God spoke to Nathan in a vision which he had in the night, i.e., not in a dream, but in a waking condition, and during the night; for חזּיון = חזון is constantly distinguished from חלום , a revelation in a dream.

Keil-Delitzsch: 2Sa 7:18-29

David's prayer and thanksgiving. - 2Sa 7:18. King David came, i.e., went into the sanctuary erected upon Zion, and remained before Jehovah. ישׁב , remained, tarried (as in Gen 24:55; Gen 29:19, etc.), not "sat;" for the custom of sitting before the Lord in the sanctuary, as the posture assumed in prayer, cannot be deduced from Exo 17:12, where Moses is compelled to sit from simple exhaustion. David's prayer consists of two parts - thanksgiving for the promise ( 2Sa 7:18-24), and supplication for its fulfilment (2Sa 7:25-29). The thanksgiving consists of a confession of unworthiness of all the great things that the Lord had hitherto done for him, and which He had still further increased by this glorious promise ( 2Sa 7:18-21), and praise to the Lord that all this had been done in proof of His true Deity, and to glorify His name upon His chosen people Israel.

2Sa 7:18 . "Who am I, O Lord Jehovah? and who my house (i.e., my family), that Thou hast brought me hitherto? "These words recall Jacob's prayer in Gen 32:10, "I am not worthy of the least of all the mercies,"etc. David acknowledged himself to be unworthy of the great mercy which the Lord had displayed towards him, that he might give the glory to God alone (vid., Psa 8:5 and Psa 144:3).

2Sa 7:19

"And this is still too little in Thine eyes, O Lord Jehovah, and Thou still speakest with regard to the house of Thy servant for a great while to come." למרחוק , lit . that which points to a remote period, i.e., that of the eternal establishment of my house and throne. "And this is the law of man, O Lord Jehovah." "The law of man"is the law which determines ore regulates the conduct of man. Hence the meaning of these words, which have been very differently interpreted, cannot, with the context immediately preceding it, be any other than the following: This - namely, the love and condescension manifested in Thy treatment of Thy servant - is the law which applies to man, or is conformed to the law which men are to observe towards men, i.e., to the law, Thou shalt love thy neighbour as thyself (Lev 19:18, compare Mic 6:8). With this interpretation, which is confirmed by the parallel text of the Chronicles (in 2Sa 7:17), "Thou sawest (i.e., visitedst me, or didst deal with me) according to the manner of man,"that words are expressive of praise of the condescending grace of the Lord. "When God the Lord, in His treatment of poor mortals, follows the rule which He has laid down for the conduct of men one towards another, when He shows himself kind and affectionate, this must fill with adoring amazement those who know themselves and God"( Hengstenberg ). Luther is wrong in the rendering which he has adopted: "This is the manner of a man, who is God the Lord;"for "Lord Jehovah"is not an explanatory apposition to "man,"but an address to God, as in the preceding and following clause.

2Sa 7:20

"And what more shall David speak to Thee? Thou knowest Thy servant, Lord Jehovah." Instead of expressing his gratitude still further in many words, David appeals to the omniscience of God, before whom his thankful heart lies open, just as in Psa 40:10 (compare also Psa 17:3).

2Sa 7:21-22

"For Thy word's sake, and according to Thy heart (and therefore not because I am worthy of such grace), has Thou done all this greatness, to make it known to Thy servant." The word, for the sake of which God had done such great things for David, must be some former promise on the part of God. Hengstenberg supposes it to refer to the word of the Lord to Samuel, "Rise up and anoint him"(1Sa 16:12), which is apparently favoured indeed by the parallel in the corresponding text of 1Ch 17:19, "for Thy servant's sake,"i.e., because Thou hast chosen Thy servant. But even this variation must contain some special allusion which does not exclude a general interpretation of the expression "for Thy word's sake,"viz., an allusion to the earlier promises of God, or the Messianic prophecies generally, particularly the one concerning Judah in Jacob's blessing (Gen 49:10), and the one relating to the ruler out of Jacob in Balaam's sayings (Num 24:17.), which contain the germs of the promise of the everlasting continuance of David's government. For the fact that David recognised the connection between the promise of God communicated to him by Nathan and Jacob's prophecy in Gen 49:10, is evident from 1Ch 28:4, where he refers to his election as king as being the consequence of the election of Judah as ruler. "According to Thine own heart"is equivalent to "according to Thy love and grace; for God is gracious, merciful, and of great kindness and truth"(Exo 34:6, compare Psa 103:8). גּדוּלה does not mean great things, but greatness.

The praise of God commences in 2Sa 7:22 : "wherefore Thou art great, Jehovah God; and there is not (one) like Thee, and no God beside Thee, according to all that we have heard with our ears." By the word "wherefore,"i.e., because Thou hast done this, the praise of the singleness of God is set forth as the result of David's own experience. God is great when He manifests the greatness of His grace to men, and brings them to acknowledge it. And in these great deeds He proves the incomparable nature of His Deity, or that He alone is the true God. (For the fact itself, compare Exo 15:11; Deu 3:24; Deu 4:35.)

2Sa 7:23

"And where is (any) like Thy people, like Israel, a nation upon earth, which God went to redeem as a people for himself, that He might make Him a name, and do great things for you, and terrible things for Thy land before Thy people, which Thou hast redeemed for Thee out of Egypt, (out of the) nations and their gods?" מי does not really mean where , but who , and is to be connected with the words immediately following, viz., אחד גּוי (one nation); but the only way in which the words can be rendered into good English ( German in the original: Tr.) is, "where is there any people,"etc. The relative אשׁר does not belong to הלכוּ , "which Elohim went to redeem."The construing of Elohim with a plural arises from the fact, that in this clause it not only refers to the true God, but also includes the idea of the gods of other nations. The idea, therefore, is not, "Is there any nation upon earth to which the only true God went?"but, "Is there any nation to which the deity worshipped by it went, as the true God went to Israel to redeem it for His own people?"The rendering given in the Septuagint to הלכוּ , viz., ὠδήγησεν , merely arose from a misapprehension of the true sense of the words; and the emendation הוליך , which some propose in consequence, would only distort the sense. The stress laid upon the incomparable character of the things which God had done for Israel, is merely introduced to praise and celebrate the God who did this as the only true God. (For the thought itself, compare the original passage in Deu 4:7, Deu 4:34.) In the clause לכם ולעשׂות , "and to do for you,"David addresses the people of Israel with oratorical vivacity. Instead of saying "to do great things to (for) Israel,"he says "to do great things to (for you ." For you forms an antithesis to him , "to make Him a name, and to do great things for you (Israel)."The suggestion made by some, that לכם is to be taken as a dativ. comm. , and referred to Elohim , no more needs a serious refutation than the alteration into להם . There have been different opinions, however, as to the object referred to in the suffix attached to לארצך , and it is difficult to decide between them; for whilst the fact that לארצך נראות (terrible things to Thy land) is governed by לעשׂות (to do) favours the allusion to Israel, and the sudden transition from the plural to the singular might be accounted for from the deep emotion of the person speaking, the words which follow ("before Thy people") rather favour the allusion to God, as it does not seem natural to take the suffix in two different senses in the two objects which follow so closely the one upon the other, viz., "for Thy land," and "before Thy people;" whilst the way is prepared for a transition from speaking of God to speaking to God by the word לכם (to you). The words of Deu 10:21 floated before the mind of David at the time, although he has given them a different turn. (On the "terrible things,"see the commentary on Deu 10:21 and Exo 15:11.) The connection of נראות (terrible things) with לארצך (to Thy land) shows that David had in mind, when speaking of the acts of divine omnipotence which had inspired fear and dread of the majesty of God, not only the miracles of God in Egypt, but also the marvellous extermination of the Canaanites, whereby Israel had been established in the possession of the promised land, and the people of God placed in a condition to found a kingdom. These acts were performed before Israel, before the nation, whom the Lord redeemed to himself out of Egypt. This view is confirmed by the last words, "nations and their gods,"which are in apposition to "from Egypt,"so that the preposition מן should be repeated before גּוים (nations). The suffix to ואלהיו (literally "and its gods") is to be regarded as distributive: "the gods of each of these heathen nations."In the Chronicles (1Ch 17:21) the expression is simplified, and explained more clearly by the omission of "to Thy land,"and the insertion of לגרשׁ , "to drive out nations from before Thy people."It has been erroneously inferred from this, that the text of our book is corrupt, and ought to be emended, or at any rate interpreted according to the Chronicles. But whilst לארצך is certainly not to be altered into לגרשׁ , it is just as wrong to do as Hengstenberg proposes, - namely, to take the thought expressed in לגרשׁ from the preceding לעשׂות by assuming a zeugma ; for עשׂה , to do or make, has nothing in common with driving or clearing away.

2Sa 7:24-26

"And Thou hast established to thyself Thy people Israel to be a people unto Thee for ever: and Thou, Jehovah, hast become a God to them." The first clause does not refer merely to the liberation of Israel out of Egypt, or to the conquest of Canaan alone, but to all that the Lord had done for the establishment of Israel as the people of His possession, from the time of Moses till His promise of the eternal continuance of the throne of David. Jehovah had thereby become God to the nation of Israel, i.e., had thereby attested and proved himself to be its God.

To this praise of the acts of the Lord there is attached in 2Sa 7:25. the prayer for the fulfilment of His glorious promise. Would Jehovah set up (i.e., carry out) the word which He had spoken to His servant that His name might be great, i.e., be glorified, through its being said, "The Lord of Sabaoth is God over Israel,"and "the house of Thy servant will be firm before Thee."The prayer is expressed in the form of confident assurance.

2Sa 7:27

David felt himself encouraged to offer this prayer through the revelation which he had received. Because God had promised to build him a house, "therefore Thy servant hath found in his heart to pray this prayer,"i.e., hath found joy in doing so.

2Sa 7:28-29

David then briefly sums up the two parts of his prayer of thanksgiving in the two clauses commencing with ועתּה , "and now."- In 2Sa 7:28 he sums up the contents of 2Sa 7:18-24 by celebrating the greatness of the Lord and His promise; and in 2Sa 7:29 the substance of the prayer in 2Sa 7:25-27. וּברך הואל , may it please Thee to bless ( הואיל ; see at Deu 1:5). "And from (out of) Thy blessing may the house of Thy servant be blessed for ever."

Constable: 2Sa 1:1--8:18

V. DAVID'S TRIUMPHS chs. 1--8

The first 20 chapters of 2 Samuel are divisible into four units each of which ends with a list of names that is four verses long (1:1-3:5; 3:6-5:16; 5:17-8:18; 9:1-20:26).² The first two units conclude with lists of David's sons that were born to him first in Hebron and then in Jerusalem. The second two units end with lists of David's officials. This structural division is helpful to observe because it clarifies the writer's intent in 2 Samuel: to provide a record of the consolidation of Israel's monarchy. The first three units are generally positive and describe David's triumphs whereas the last unit is generally negative and relates David's troubles.

In chapters 1-8 the writer's fertility motif reaches a climax in his description of David's reign. 1:1 and 8:13 form an inclusio that surrounds this section.³

"The thesis of the author--that Israel is blessed with fertility when the nation (and the epitome of the nation, the king) is following the [Mosaic] covenant--is demonstrated in these chapters."⁴

Constable: 2Sa 5:17--9:1

C. The Establishment of the Kingdom 5:17-8:18

"As the story of David's accession to kingship over Judah (1:1-3:5) parallels that of his accession to the throne of Israel (3:6-5:16), each concluding with a list of his sons (3:2-5; 5:13-16), so the account of his powerful reign (5:17-8:18) parallels that of his court history (chs. 9-20), each concluding with a roster of his officials (8:15-18; 20:23-26)."⁶⁸

Constable: 2Sa 7:1-29

3. The giving of the Davidic Covenant ch. 7

In response to David's desire to honor God (ch. 6), God promised to honor David with a line of descendants that would continue to rule Israel (ch. 7). Thus God would not only establish David's reign as long as he lived but forever. This chapter along with 1 Samuel 7 and 12 is one of the most important in 1 and 2 Samuel theologically.

". . . 2 Samuel 7 is rightly regarded as an ideological summit,' not only in the Deuteronomistic History' but also in the Old Testament as a whole."⁹⁴

The Davidic Covenant recorded here receives more attention in the Old Testament than any other covenant except the Mosaic Covenant.⁹⁵

"This chapter was to become the source of the messianic hope as it developed in the message of prophets and psalmists."⁹⁶

"Two types of official judicial documents had been diffused in the Mesopotamian cultural sphere from the middle of the second millennium onwards: the political treaty which is well known to us from the Hittite empire and the royal grant, the classical form of which is found in the Babylonian kudurru documents (boundary stones). . . . The structure of both types of these documents is similar. Both preserve the same elements: historical introduction, border delineations, stipulations, witnesses, blessings and curses. Functionally, however, there is a vast difference between these two types of documents. While the treaty' constitutes an obligation of the vassal to his master, the suzerain, the grant' constitutes an obligation of the master to his servant. In the grant' the curse is directed towards the one who will violate the rights of the king's vassal, while in the treaty the curse is directed towards the vassal who will violate the rights of his king. In other words, the grant' serves mainly to protect the rights of the servant, while the treaty comes to protect the rights of the master. What is more, while the grant is a reward for loyalty and good deeds already performed, the treaty is an inducement for future loyalty."⁹⁷

The Davidic Covenant is a covenant of grant rather than a treaty, as are the covenants God made with Noah (Gen. 9:8-17), Abraham (Gen. 12:1-3; 15:1-21; 17:1-27), and Phinehas (Num. 25:10-13). The Mosaic Covenant was a treaty.

Constable: 2Sa 7:4-17

God's purpose to honor David 7:4-17

The promises Yahweh made to David here are an important key to understanding God's program for the future.

God rejected David's suggestion that he build a temple for the Lord and gave three reasons. First, there was no pressing need to do so since the ark had resided in tents since the Exodus (v. 6). The tent it currently occupied was the one David had pitched for it in Jerusalem (6:17), not the tabernacle that stood then at Gibeon (1 Chron. 16:1, 39). Second, God had not commanded His people to build Him a permanent temple (v. 7). Note in verse 7 that before God raised up Israel's kings He Himself had dealt with the tribes of Israel, during the judges period. At that time the leaders of the tribes were responsible to shepherd the Israelites in their areas.¹⁰² Third, David was an inappropriate person to build a temple since he had shed much blood (v. 5; 1 Chron. 22:8; 28:3). David had become ritually unclean because of all the killing he had been responsible for during his long reign. This was not true of Solomon (cf. 1 Kings 6:1).

"Fine temples both hinder and help the worship of God; it all depends on the worshipper."¹⁰³

"The real issue is that both the initiative to build a temple and the choice of the person for the task must come from God and not from an individual king."¹⁰⁴

Notice that it was not because God was disciplining David or had rejected him that He prohibited David's good intention. God was simply redirecting His servant.¹⁰⁵ He was to be a ruler (v. 8), not a temple builder. Similarly God does not always permit us to carry out our desires to honor Him, such as becoming a pastor or missionary. He sometimes makes this impossible because He wants us to serve Him in other ways. A realization of this fact would relieve many Christians from false guilt and shattered dreams.

"The irony in v. 6 must not be missed: Although God condescends to accompany his people on their journey with a tent as his dwelling (v. 6b), a tent carried by them, all along they have in fact been carried by him (v. 6a)."¹⁰⁶

God had blessed David in the past by choosing him as Israel's shepherd-king, by being with him in blessing, and by cutting off all David's enemies (vv. 8-9a). He would bless him in the future with a famous reputation (v. 9b), rest from all his enemies (v. 11a), and an everlasting dynasty (house, vv. 11b-16).¹⁰⁷ Thus some of God's promises to David would find fulfillment during his lifetime (vv. 8-11a) and others after his death (vv. 11b-16).¹⁰⁸

"The promise of a great name' is reminiscent of God's covenant with Abraham (Gn. 12:2), and suggests (though the word covenant' nowhere appears in these verses) that the Davidic kingship is being incorporated into the Abrahamic covenant. This is reinforced by the reference to God's people Israel dwelling in their own place, undisturbed by enemies (v. 10), a reference to Genesis 15:18-21 and Deuteronomy 11:24. Moreover, the covenant word hesed, God's steadfast love' (v, 15), ensures the fulfillment of the promises, which are here unconditional, though the need for chastisement is foreseen."¹⁰⁹

David would have a seed for whom God would establish a kingdom (v. 12). God repeated to David at this time that his successor would be Solomon (cf. 1 Chron. 22:9-10). This son would build the temple David wanted to construct (v. 13). His right to rule, symbolized by the throne, would remain forever (v. 13).

"Up to this time, there had been no dynasty in Israel. Saul's son had generously and spiritually submitted himself to David. Now God promised David an eternal seed and an eternal throne. One of David's own sons would succeed him to the throne, and his throne, like David's, would be established forever. Much of the rest of 2 Samuel deals with the identification of that son. . . . God's sovereign choice of David's line will never be abrogated even though discipline must come when disobedience takes place. This theme underlies much of the argument of 1 and 2 Kings."¹¹⁰

The importance of this promise of a house (i.e., dynasty) is apparent in that references to it frame the future hope (vv. 11a, 16).

Verse 12 poses a chronological problem. It seems to say that Solomon had not been born yet. However if God gave the Davidic Covenant late in David's reign, Solomon must have been alive since he began ruling shortly after this as an adult. The solution lies in the meaning of the Hebrew word zera translated "descendant." This word means seed. Zera and "seed" are both collective singulars in their respective languages and can refer to either one descendant or many descendants (Gen. 13:15; 17:18; cf. Gal. 3:16). Part of what God promised David here pertained to Solomon, part to all David's posterity, and part to Jesus Christ (cf. Matt. 3:17). In verse 12 it seems to be David's posterity that is in view as coming forth from him.¹¹¹

"In the Old Testament the relation between father and son denotes the deepest intimacy of love; and love is perfected in unity of nature, in the communication to the son of all that the father hath. The Father loveth the Son, and hath given all things into His hand (John iii. 35). Sonship therefore includes the government of the world. This not only applied to Christ, the only-begotten Son of God, but also to the seed of David generally, so far as they truly attained to the relation of children of God."¹¹²

If David's son sinned, God would discipline him, but He would never remove the right to rule from him (vv. 14-15). Thus David's house (dynasty), his kingdom (the people of Israel and their land), and his throne (the right to rule) would remain forever.

"In general terms the line would not fail. Yet in particular terms, benefits might be withdrawn from individuals."¹¹³

"The failure of the kings generally leads not to disillusion with kingship but to the hope of a future king who will fulfill the kingship ideal--a hope which provides the most familiar way of understanding the significance of Jesus of Nazareth, the Christ coming in his kingdom."¹¹⁴

"YHWH irrecoverably committed himself to the house of David, but rewarded or disciplined individual kings by extending or withholding the benefits of the grant according to their loyalty or disloyalty to His treaty [i.e., the Mosaic Covenant]."¹¹⁵

Note that God did not promise that the rule of David's descendants would be without interruption. The Babylonian captivity and the present dispersion of the Jews are interruptions (cf. Rom. 9-11). However the privilege of ruling over Israel as king would always belong to David's descendants.

"This promise, generally described as the Davidic covenant, is technically in the form of a royal grant by which a sovereign graciously bestowed a blessing, usually in the form of land or a fiefdom, upon a vassal. This may have been in return for some act performed by the vassal in behalf of his lord, or it may have been simply a beneficence derived from the sheer love and kindness of the king¹¹⁶ The latter clearly is the case here, for the promise of eternal kingship through David had been articulated long before the birth of David himself. From the beginning it was the purpose of God to channel his sovereignty over his own people (and, indeed, over all the earth) through a line of kings that would eventuate in the divine Son of God himself. That line, David now came to understand, would begin with him."¹¹⁷

The Davidic Covenant is an outgrowth of the Abrahamic Covenant (Gen. 12:1-3, 7).¹¹⁸ There God promised a land, seed, and blessing to the patriarch. In time God gave further revelation regarding each of these promised blessings (cf. Deut. 30:1-10; 2 Sam. 7:5-16; Jer. 31:31-34). The Davidic Covenant deals with Abraham's descendants primarily and God's provision of leadership for them specifically. In Deuteronomy 30 God explained the land aspects of His promise more fully, and in Jeremiah 31 He expounded the blessing promise. These are the major revelations that clarify God's promises to Abraham, but they are not the only ones.

"The Davidic Covenant is the centerpiece of Samuel and Kings. David, as a type of the ideal king (both in position and often in practice), appears between the lines' in chapters 1-15 and dominates the lines in chapters 16-31. Seeing the centrality of the Davidic Covenant enables the reader to pick up the argument of 1 Samuel and to see how it moves inexorably toward 2 Samuel 7."¹¹⁹

"After the conquest of Canaan when Israel's loyalty to YHWH lapsed, YHWH's protection of his people also lapsed. By the time of Samuel and Saul, the Philistines threatened the very existence of Israel. The institution of the Davidic covenant, vested in a vassal [the Davidic king] loyal to the suzerain [Yahweh], constituted an earnest of protection, vouchsafed but virtually impossible to realize in the Sinaitic covenant. The suzerain-vassal model as a legal framework for both the Sinaitic and Davidic covenants validated the basis on which YHWH's protection was to be obtained. There now existed no provision for national protection other than within the framework of a suzerain-vassal type of relationship with YHWH. But the Davidic covenant did away with the necessity that all Israel--to a man--maintain loyalty to YHWH in order to merit his protection. In the analogy of suzerain-vassal relationships, David's designation as YHWH's son' and firstborn' (2 Sam 7:14; Pss 2:6-7; 89:27) legitimized him as Israel's representative--as the embodiment of YHWH's covenant people, also called his son' and firstborn' (Exod 4:22). With regard to Israel's protection, the Davidic covenant superseded the Sinaitic covenant, but only because of Israel's regression in her loyalty toward YHWH (compare 1 Sam 8:7). Henceforth, the king stood as proxy between YHWH and his people."¹²⁰

The descendant of David through whom God will fulfill His promises completely is Jesus Christ.¹²¹ In view of what God said of Him in Luke 1:32-33, there are five major implications of the Davidic Covenant for the future. God must preserve Israel as a nation. He must bring her back into her land. Jesus Christ must rule over her in the land. His kingdom must be earthly, and it must be everlasting.¹²²

"All conservative [Christian] interpreters of the Bible recognize that the promise has its ultimate fulfillment in Christ. Again the amillennial and premillennial differences in explaining eschatology come to the fore, however. The amillennial position is that Christ is now on the throne of David in heaven, equating the heavenly throne with the earthly throne of David, whereas the traditional premillennial view is that the Davidic throne will be occupied at the second coming of Christ when Christ assumes his rule in Jerusalem."¹²³

"The difficult questions that separate dispensational and non-dispensational interpreters relate to how many of the covenant promises have been fulfilled in Christ's first coming and present ministry and how many remain for the future. Two key elements of the covenant promise stand at the center of the controversy: (1) a royal dynasty or house, and (2) a kingdom with universal blessing."¹²⁴

God did not condition His promises to David here on anything. Therefore we can count on their complete fulfillment.

"The overriding theological principle is that Yahweh's word is infallible."¹²⁵

Constable: 2Sa 7:18-29

David's prayer of thanksgiving 7:18-29

"The heartfelt response of King David to the oracle of the prophet Nathan is one of the most moving prayers in Scripture . . ."¹²⁶

Structurally the prayer moves from thanksgiving for the present favor (vv. 18-21) to praise for what God had done in the past (vv. 22-24) to petition for future fulfillment of God's promises (vv. 25-29). David included humility (v. 18), gratitude (v. 19), praise (v. 22), remembrance (vv. 23-24), and acknowledgment (vv. 25-29) as ingredients in this prayer. Normally Israelites stood or kneeled to pray. Perhaps David sat to pray because he was a king.¹²⁷

In this prayer David revealed a proper attitude toward himself, toward Yahweh, and toward their relationship. Ten times he referred to himself as Yahweh's servant. Eight times he called God his Master (Heb. Adonai). David saw his own role in the larger context of God's purpose for Israel. In all these particulars David contrasts with Saul. We also see why God blessed him personally and used him as a channel of blessing to others.

"Thus it came about that David gave up his intention of building the Temple. Though he was king of Israel, he accepted that he had to defer to a higher authority, that of the God of Israel, to whom he owed his calling through the prophet Samuel, his preservation in mortal danger at the hand of Saul, and his accession to the throne by common consent of the people. Recognition on the part of the king that he owed the throne of his kingdom to the sovereign Lord God involved humble acceptance of the role of servant, thy servant, as David calls himself ten times over in this prayer. David was far from perfect, as the subsequent narrative is to demonstrate, but he had grasped this all-important truth about himself, and it was because he valued so highly his call to serve the Lord God that he was sensitive to rebuke and repented when he stepped out of line. For this reason, he knew forgiveness and restoration of fellowship, both of which had eluded Saul because he could never bring himself to take his hands off the reins of government, or readily admit to being in the wrong. Saul, by clinging tenaciously to what he regarded as his kingly prerogative, lost the kingdom; David, more concerned about honouring the Lord than guarding his own reputation, had his kingdom made sure for ever."¹²⁸

Chapter 7 is a high point in the fertility motif that runs through 1 and 2 Samuel. Here the ultimate in blessing came to David. If the giving of this covenant followed David's sins with Bathsheba and Uriah, as I believe it did, we have extraordinary evidence of God's grace. God chose to bless David in spite of his sins because over all David was a man who sought to glorify God and to serve Him acceptably with his life. The covenant came in response to David's desire to honor God in Israel by helping the people perceive His true position as head of the nation (ch. 6).

We should probably date God's giving of this covenant after David completed his own palace and the new tent for the ark in Jerusalem. It also probably took place after David moved the ark to Jerusalem, recovered from Absalom and Sheba's rebellions, took the ill-fated census of the people, and purchased the site of the temple. This seems most likely in view of textual references that make it clear that these events took place in this order. Probably David received the Davidic Covenant about 973 B.C.¹²⁹

Guzik: 2Sa 7:1-29

2 Samuel 7 - God's Covenant with David

A. David proposes to build God a permanent house.

1. (1-3) Nathan's premature advice to David.

Now it came to pass when the king was dwelling in his house, and the LORD had given him rest from all his enemies all around, that the king said to Nathan the prophet, "See now, I dwell in a house of cedar, but the ark of God dwells inside tent curtains." Then Nathan said to the king, "Go, do all that is in your heart, for the LORD is with you."

a. The LORD had given him rest from all his enemies all around: This leads us to believe that the events of 2 Samuel 7 happened after the wars of conquest described in 2 Samuel 8. This section is placed before the war accounts in the text to show its greater importance.

b. I dwell in a house of cedar: Cedar wood was especially valued. This means that David lived in an expensive, beautiful home. When he remembered that the ark of God dwells inside tent curtains, the contrast bothered him. David was troubled by the thought that he lived in a nicer house than the ark of the covenant.

i. A house of cedar: "It was a remarkable contrast to the shelter of Adullam's cave." (Meyer)

ii. Without saying the specific words, David tells Nathan that he wants to build a temple to replace the tabernacle. More than 400 years before this, when Israel was in the wilderness, God commanded Moses to build a tent of meeting according to a specific pattern (Exodus 25:8-9). God never asked for a permanent building to replace the tent, but now David wants to do this for God.

iii. The tent of meeting - also known as the tabernacle - was perfectly suited to Israel in the wilderness, because they constantly moved. Now that Israel is securely in the land, and the tabernacle is in Jerusalem (2 Samuel 6:17), David thinks it would be better and more appropriate to build a temple to replace the tabernacle.

d. Go, do all that is in your heart, for the LORD is with you: Nathan said this to David because it seemed good and reasonable. What could be wrong with David building a temple?

i. All that is in your heart shows that David's heart was filled with this question: "What can I do for God?" He was so filled with gratitude and concern for God's glory that he wanted to do something special for God.

2. (4-7) God's response to David's offer.

But it happened that night that the word of the LORD came to Nathan, saying, "Go and tell My servant David, 'Thus says the LORD: "Would you build a house for Me to dwell in? For I have not dwelt in a house since the time that I brought the children of Israel up from Egypt, even to this day, but have moved about in a tent and in a tabernacle. Wherever I have moved about with all the children of Israel, have I ever spoken a word to anyone from the tribes of Israel, whom I commanded to shepherd My people Israel, saying, 'Why have you not built Me a house of cedar?'" '

a. That night that the word of the LORD came to Nathan: Nathan's response to David was presumptuous. He answered according to human judgment and common sense, but before the word of the LORD came to him.

i. "It is of the utmost importance that we should ever test our desires, even the highest and holiest of them, by His will. Work, excellent in itself, should never be undertaken, save at the express command of God. The passing of time will always vindicate the wisdom of the Divine will." (Morgan)

b. Would you build a house for Me to dwell in? God seems honored and "surprised" that David offered to build Him a house. "You want to build Me a house? No one has ever offered to do that before, and I never commanded anyone to do it."

i. David's wants to do more than God commands. This is a wonderful place to be in our relationship with God. Most of us are so stuck in the thinking, "How little can I do and still please the LORD?" that we never really want to do more than God commands.

ii. "Though the Lord refused to David the realization of his wish, he did it in a most gracious manner. He did not put the idea away from him in anger or disdain, as though David had cherished an unworthy desire; but he honored his servant even in the non-acceptance of his offer." (Spurgeon)

c. Would you build a house: David now knew that God didn't want him to build the temple, but David didn't respond by doing nothing. Instead of building the temple, David gathered all the materials for its construction so Solomon could build a glorious temple to God (1 Chronicles 29:2-9)

i. "If you cannot have what you hoped, do not sit down in despair and allow the energies of your life to run to waste; but arise, and gird yourself to help others to achieve. If you may not build, you may gather materials for him that shall. If you may not go down the mine, you can hold the ropes." (Meyer)

B. God proposes to build David a permanent house.

1. (8-9) God reminds David what He has done for him.

"Now therefore, thus shall you say to My servant David, 'Thus says the LORD of hosts: "I took you from the sheepfold, from following the sheep, to be ruler over My people, over Israel. And I have been with you wherever you have gone, and have cut off all your enemies from before you, and have made you a great name, like the name of the great men who are on the earth.

a. I took you from the sheepfold, from following the sheep, to be ruler over My people: God took David from the pasture to the throne.

b. I have been with you wherever you have gone: God protected David from all his enemies.

c. Have made you a great name: God made David's name great in all the earth.

2. (10-11) God promises two things to David.

"Moreover I will appoint a place for My people Israel, and will plant them, that they may dwell in a place of their own and move no more; nor shall the sons of wickedness oppress them anymore, as previously, since the time that I commanded judges to be over My people Israel, and have caused you to rest from all your enemies. Also the LORD tells you that He will make you a house.

a. I will appoint a place for My people Israel: God promised David that under his reign, God would establish a permanent, secure, Israel. God promised this first because He knew that David, being a godly shepherd, was first concerned about the welfare of his people.

b. He will make you a house: God promises David that he will build him a house in the sense of establishing a dynasty for the house of David. This was an enduring legacy for David long after his death.

i. David wanted to build God a temple. God said, "Thank you David, but no thanks. Let me build you a house instead." This was a greater promise than David's offer to God, because David's house would last longer and be more glorious than the temple David wanted to build.

ii. God honored what David gave him, even though he only gave it to God in his sincere intention. There are some things that we want to give God, but are prevented from giving. In these cases God receives the intention as the gift.

iii. Why did God say, "No" to David's offer? Because David was a man of war, and God wanted a man of peace to build His temple. 1 Chronicles 22:8-10 explains this: But the word of the LORD came to me, saying, 'You have shed much blood and have made great wars; you shall not build a house for My name, because you have shed much blood on the earth in My sight . . . a son shall be born to you, who shall be a man of rest . . . He shall be build a house for My name.

iv. The explanation to David recorded in 1 Chronicles 22:8 came years afterwards. "It would have wounded David needlessly to have been told this at the time . . . Meanwhile David possessed his soul in patience, and said to himself, 'God has a reason; I cannot understand it, but it is well.' " (Meyer)

3. (12-17) God details His promise of a house for David.

"When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men and with the blows of the sons of men. But My mercy shall not depart from him, as I took it from Saul, whom I removed from before you. And your house and your kingdom shall be established forever before you. Your throne shall be established forever."' " According to all these words and according to all this vision, so Nathan spoke to David.

a. I will set up your seed after you: In this, God specifically promises a hereditary monarchy for the house of David. It was important for God to repeat this promise specifically, because there had never yet been a king succeeded by his son in Israel.

i. "The family of Saul became totally extinct; the family of David remained till the incarnation." (Clarke)

ii. This great promise that God made to David had only a future fulfillment. David would only benefit now from this promise through faith. If he had a "what's-in-it-for-me-right-now" attitude.

iii. "The joy which filled David's bosom was a spiritual one, because he knew that Jesus would come of his race, and that an everlasting kingdom would be set up in his person, and in him should the Gentiles trust." (Spurgeon)

b. He shall build a house for My name: Though David would not build a temple for God, David's descendent would.

c. I will establish the throne of his kingdom forever: The family of David did rule over Israel for more than four centuries, but was eventually removed because of evil added upon evil. Yet out of the "stump" of Jesse, God raised up a new branch that would reign for ever and ever (Isaiah 11:1-2).

d. I will be his Father, and he shall be My son. If he commits iniquity, I will chasten him: This descendent of David will enjoy a special relationship with God. If he sins, God will not reject him. Instead, God will chasten him without rejecting him.

e. Your throne shall be established forever: God promises David that the reign of his dynasty will last forever.

i. Each of these great promises was partially fulfilled in Solomon, David's son and successor to his throne.

· Solomon ruled on David's throne

· God's mercies never departed from Solomon, though he sinned

· Solomon built God a magnificent house

ii. But the prophets foretold a greater fulfillment of these promises:

· Behold, the days are coming, says the Lord, that I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute righteousness in the earth. . . . Now this is His name by which He will be called: THE LORD OUR RIGHTEOUSNESS (Jeremiah 23:5-6)

· For unto us a Child is born, unto us a Son is given; and the government will be upon His shoulder. . . Upon the throne of David and over His kingdom, to order it and establish it . . . from that time forward, even forever. (Isaiah 9:6-7)

· And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end. (Luke 1:31-33)

iii. God's promises to David are completely fulfilled in Jesus Christ.

· Jesus does reign, and will reign on David's throne forever

· The Father's mercies never departed from Jesus, even when He was made sin for us

· Jesus is building the Father a magnificent house (1 Corinthians 6:19) in the sense that we are God's temples (1 Peter 2:5) and the church is God's new house

C. David's prayer of thanksgiving.

1. (18-24) He humbly glorifies God for His goodness.

Then King David went in and sat before the LORD; and he said: "Who am I, O Lord GOD? And what is my house, that You have brought me this far? And yet this was a small thing in Your sight, O Lord GOD; and You have also spoken of Your servant's house for a great while to come. Is this the manner of man, O Lord GOD? Now what more can David say to You? For You, Lord GOD, know Your servant. For Your word's sake, and according to Your own heart, You have done all these great things, to make Your servant know them. Therefore You are great, O Lord GOD. For there is none like You, nor is there any God besides You, according to all that we have heard with our ears. And who is like Your people, like Israel, the one nation on the earth whom God went to redeem for Himself as a people, to make for Himself a name; and to do for Youself great and awesome deeds for Your land; before Your people whom You redeemed for Yourself from Egypt, the nations, and their gods? For You have made Your people Israel Your very own people forever; and You, LORD, have become their God."

a. Who am I, O Lord GOD? . . . Therefore You are great, O Lord GOD: When David received this spectacular gift, he didn't think it made him any greater. In David's eyes it made God greater.

i. David's attitude wasn't "I am so great that even God's gives me gifts." His attitude was, "God is so great that He gives even me gifts." We should receive salvation and every blessing with the same attitude. God's giving reflects the greatness of the Giver, not the receiver.

b. Your servant: David's humble reception of this gift is shown by the repetition of the phrase Your servant - ten times in this prayer.

i. It shows that David humbly accepted God's "no" when he wanted to build the temple. "There are some professors who would do a great thing if they might, but if they are not permitted to act a shining part they are in the sulks and angry with their God. David when his proposal was set aside found it in his heart not to murmur, but to pray." (Spurgeon)

2. (25-29) David boldly asks that the promise be fulfilled as spoken.

"Now, O LORD God, the word which You have spoken concerning Your servant and concerning his house, establish it forever and do as You have said. So let Your name be magnified forever, saying, 'The LORD of hosts is the God over Israel.' And let the house of Your servant David be established before You. For You, O LORD of hosts, God of Israel, have revealed this to Your servant, saying, 'I will build you a house.' Therefore Your servant has found it in his heart to pray this prayer to You. And now, O Lord GOD, You are God, and Your words are true, and You have promised this goodness to Your servant. Now therefore, let it please You to bless the house of Your servant, that it may continue forever before You; for You, O Lord GOD, have spoken it, and with Your blessing let the house of Your servant be blessed forever."

a. Establish it forever and do as You have said: David's prayer boldly asks God to do what He promised. This isn't passive prayer that says, "Well God, do whatever You want to do - I don't really care one way or another." This isn't arrogant prayer that says, "Well God, let me tell You what to do." This is bold prayer that says, "God, here is Your promise - now I trust You to fulfill it grandly and to be faithful to Your word."

i. The phrase "therefore Your servant has found it in his heart to pray this prayer to You" emphasizes this. David is saying, "I'm only praying because You promised. You told me that this is what You want to do."

ii. "God sent the promise on purpose to be used. If I see a Bank of England note, it is a promise for a certain amount of money, and I take it and use it. But oh I my friend, do try and use God's promises; nothing pleases God better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, 'Lord, do as thou hast said.' And let me tell you that it glorifies God to use his promises." (Spurgeon)

iii. This kind of prayer appropriates God's promise. Just because God promises doesn't mean that we possess. Through believing prayer like this, God promises and we appropriate. If we don't appropriate in faith, God's promise is left unclaimed.

· We may appropriate His promise for forgiveness: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness (1 John 1:9)

· We may appropriate His promise for peace: Peace I leave with you, My peace I give to you: not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid (John 14:27)

· We may appropriate His promise for guidance: I will instruct you and teach you in the way you should go: I will guide you with My eye (Psalm 32:8)

· We may appropriate His promise for growth: He who has begun a good work in you will complete it until the day of Jesus Christ (Philippians 1:6)

· We may appropriate His promise for help: Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace of help in time of need (Hebrews 4:16)

b. Therefore Your servant has found it in his heart to pray this prayer to You: Notice that David prayed from the heart. Some people pray from a book; others pray from their head. The right place to pray from is the heart.

i. It also says that David came before God to pray this prayer. Some prayers are not prayed. They are said or read or thought, but not prayed. "Not to say this prayer, but to pray this prayer. There is great force in the expression. Some prayers are never prayed, but are like arrows which are never shot from the bow. Scarcely may I call them prayers, for they are such as to form, and matter, and verbiage, but they are said, not prayed. The praying of prayer is the main matter." (Spurgeon)

c. You are God, and Your words are true: This is David's foundation of faith. He knows that God is God, and that every word of His is true. God can be trusted.

i. "The great sin of not believing in the Lord Jesus Christ is often spoken of very lightly and in a very trifling spirit, as though it were scarcely any sin at all; yet, according to my text, and, indeed, according to the whole tenor of the Scriptures, unbelief is the giving of God the lie, and what can be worse?" (Spurgeon)

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 7 (Chapter Introduction)

Overview

2Sa 7:1, Nathan, first approving the purpose of David to build God a house, 2Sa 7:4, after by the word of God forbids him; 2Sa 7:12, God promises him benefits and blessings in his seed; 2Sa 7:18, David’s prayer and thanksgiving.

Poole: 2 Samuel 7 (Chapter Introduction)

SAMUEL CHAPTER 7

David being at rest desires to build God a house; which Nathan at first approves of; afterwards, in obedience to the word of God, forbiddeth him 2Sa 7:1-11 . He promiseth him benefits and blessings in his seed, Solomon and the Messiah, who should build the house of God, 2Sa 7:12-17 . David’ s prayer and thanksgiving, 2Sa 7:18-29 .

When the king sat in his house, i.e. was settled and warm in the house which Hiram’ s men built for him, 2Sa 5:11 ; then he reflected upon the unhandsome and unsettled state of the ark. From all his enemies Philistines, Moabites, and others; so that they durst not invade his land, as they had formerly done; for though you read of David’ s wars with them, 2Sa 8 , yet in them David was the aggressor, and entered their lands.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 7 (Chapter Introduction)

(2Sa 7:1-3) David's care for the ark.

(2Sa 7:4-17) God's covenant with David.

(2Sa 7:18-29) His prayer and thanksgiving.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 7 (Chapter Introduction)

Still the ark is David's care as well as his joy. In this chapter we have, I. His consultation with Nathan about building a house for it; he signifies his purpose to do it (2Sa 7:1, 2Sa 7:2) and Nathan approves his purpose (2Sa 7:3). II. His communion with God about it. 1. A gracious message God sent him about it, accepting his purpose, countermanding the performance, and promising him an entail of blessings upon his family (2Sa 7:4-17). 2. A very humble prayer which David offered up to God in return to that gracious message, thankfully accepting God's promises to him, and earnestly praying for the performance of them (2Sa 7:18-29). And, in both these, there is an eye to the Messiah and his kingdom.

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

Bibliography

Achtemeier, Paul J., and Elizabeth Achtemeier. The Old Testament Roots of Our Faith. Philadelphia: Fortress Press, 1979.

Ackerman, James S. "Knowing Good and Evil: A Literary Ananysis of the Court History in 2 Samuel 9-20 and 1 Kings 1-2." Journal of Biblical Literature 109:1 (Spring 1990):41-60.

Ackroyd, Peter R. "The Succession Narrative (so-called)." Interpretation 35:4 (1980):383-96.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 7 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 7

This chapter expresses David's concern for building an house for the ark of God, which he communicated to Nathan the prophet, and was approved of by him, 2Sa 7:1; and who was that night sent by the Lord to David, to acquaint him, that as he had for many years dwelt in a tent, and had never given directions to the tribes of Israel, and the rulers of them, to build him an house, so neither should David build him one; but his son that would succeed him in the throne should; and also observes to him the many great things he had done for him, and promises him more, and particularly the establishment of his throne and kingdom for ever, in which he has respect to the Messiah, that should spring from him, 2Sa 7:4. Then follows a prayer of David, in which he expresses the sense he had of the greatness and goodness of God, and of his own unworthiness to receive such favours from him he had, returns him thanks for the promises he had made, and prays for the performance of them, 2Sa 7:18.