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.
