II SAMUEL 7 COMME�TARYWritten and edited by Glenn Pease

PREFACE

Many of the resources that I quote can be found by anyone,but I have brought them together in a

verse by verse study that makes it easier for those interested in Bible study to have this

information available. It saves a lot of time, and hopefully this will enable Bible students to be

more willing to study the Word. I have tried to quote the best thoughts of other commentators,

but cannot quote all they say, and so each of them can be googled for more details of what they

write. Some I quote are not named, and if you know who is the author I will be glad to give them

credit. If there are some who do not wish their wisdom to be shared in this way, I will delete it if

asked to do so by the author. I can be notified at my e-mail address which is

glenn_p86@yahoo.com

I�TRODUCTIO�

1. David Roper, “David's life falls into three distinct eras. During one part of his life he was in the

court of Saul, serving there as an armor bearer and musician. The second period was his exile,

when he was forced to flee from Saul's court. He spent some twelve to fifteen years being pursued

by Saul, and part of the time dwelt with the Philistines down in Ziklag. The final period of his life

is his reign. 2 Samuel is preeminently the book of David's reign. It begins with his being anointed

king over the southern tribe of Judah and reigning at Hebron. It concludes some forty years later

with David a venerable seventy-year-old monarch, reigning over a united Israel. So the book is

essentially the account of David's forty years of rule.”

2. “Walter Brueggemann identifies this David and �athan story as 'the dramatic and theological

center of the entire Samuel corpus . . . one of the most crucial texts in the Old Testament for

evangelical faith.'d” Many commentators agree that this is a central text, and some say it is the

most important chapter in the Old Testament up to this time. It's importance is stressed by the

fact that I Chron. 17 is a duplicate passage of this one, with some interesting details not included

here. Robert Gordon called this chapter the “ideological summit . . . in the Old Testament as a

whole.” John Levenson contended that God’s covenant with David “receives more attention in

the Hebrew Bible than any covenant except the Sinaitic.”

3. “2 Samuel chapter 7 is one of the most important chapters in the OT and in the unfolding

history of salvation. It lays the groundwork for a great deal of what is to come and, of course, for

our understanding of the predictions of the coming of the Messiah and of the coming of the

kingdom of God that litter the Psalms and Prophets and then are cited in reference to the Lord

Jesus in the �ew Testament. The fact that the Messiah would be a "shoot from the stump of

Jesse" or that he would be born in Bethlehem or that he would sit on David's throne all hark

back to the promise of God to David in this chapter. If you understand this chapter and can fit it

into the Bible's unfolding plan for salvation and for the history of the world, then you are a

biblical theologian!” Author unknown

4. This chapter contains the Davidic Covenant. God made covenants with the people. He made

one with Abraham which is spelled out very clearly in Genesis. He promised Abraham a seed that

would bless all the earth with all spiritual blessings. Jesus Christ is the answer to that, of course.

He also promised Abraham's physical descendents a land which ran from Egypt all the way up to

the Euphrates, ostensibly most of the eastern seaboard of the Mediterranean, that they would

possess forever. This is the Promised Land the Jews are looking for. �ow God makes a covenant

with David which involves not only the physical children of Abraham, the Israelites, but also the

spiritual children of Abraham. It has a twofold meaning. Interwoven in this covenant is both the

picture of David's dynasty which he established on earth and also the picture of the eternal reign

of the Son of David, Jesus Christ.

5. GotQuestions.org has this paragraph on the Davidic Covenant: “Question: "What is the

Davidic covenant?"

Answer: The Davidic Covenant refers to God’s promises to David through �athan the prophet

and is found in 2 Samuel 7 and later summarized in 1 Chronicles 17:11-14 and 2 Chronicles 6:16.

This is an unconditional covenant made between God and David through which God promises

David and Israel that the Messiah (Jesus Christ) would come from the lineage of David and the

tribe of Judah and would establish a kingdom that would endure forever (2 Samuel 7:10-13). The

Davidic Covenant is unconditional because God does not place any conditions of obedience upon

its fulfillment. The surety of the promises made rests solely on God’s faithfulness and does not

depend at all on David or Israel’s obedience.”

6. This chapter can be broken down into these categories:

DAVID'S PLA�

DAVID'S PART�ER

DAVID'S PRESUMPTIO�

DAVID'S PROMOTIO�

DAVID'S PETITIO�

God's Promise to David

1 After the king was settled in his palace and the LORD

had given him rest from all his enemies around him, 1. It is about time that David reached a place in his life where he could actually rest and take it

easy. His has been a life on the run from his own king, or the kings of enemy peoples like the

Philistines. His life has been one long war up till now, and finally he has some peace and rest. It

gives him time to think and meditate, and that is where this story begins; with David's thoughts

about the ark of God.

2. Unfortunately, it did not last long, and as Gill wrote, “...this rest and peace did not last long;

for the next chapter gives an account of each of the people he was engaged in war with, (2 Samuel

8:1-18) .”

2 he said to �athan the prophet, "Here I am, living in a

palace of cedar, while the ark of God remains in a tent."

1. It seems that David is feeling guilty as he rests in the lap of luxury while God, who dwells in a

tent, is living in relative poverty compared to him. It does not seem right in his eyes, and he is

thinking that it is time to update God's situation. It is time for an extreme makeover, and time to

get God out of the tent.

2. Pink, “ Instead of being occupied with his achievements and self-satisfied with the position

which he now occupied, David was concerned about the lowly abode of God’s ark. Very beautiful

indeed is it to see the recently crowned monarch solicitous, not for the honor of his own majesty,

but, for the glory of Him whom he served.

It is not often that those in high places manifest such interest in spiritual things: would that more

of the Lord’s people who are entrusted with a considerable amount of this world’s goods were

more exercised in heart over the prospering of His cause. There are not many who make

conscience over spending far more upon themselves than they do for furthering the service of

God. In this generation, when the pilgrim character of the saints is well-nigh obliterated, when

separation from the world is so largely a thing of the past, when self-indulgence and the

gratification of every whim is the order of the day, few find their rest disturbed in the conviction

that the worship is languishing. Thousands of professing Christians think more about the welfare

of their pet dogs than they do in seeing that the needs of God’s servants and impoverished

believers are met, and spend more on the upkeep of their motorcars than they do in the support

of missionaries. Little wonder that the Holy Spirit is quenched in so many places.”

3. “This is the first mention of one of the most eminent men appearing in the history of the reigns

of David and Solomon, �athan, who, later, was to rebuke David for his sin with Bathseba, the

man who became the tutor of Solomon (12:25). And who was the author of a history of the reign

of David, and of a part of the reign of Solomon (I Chron. 29:29; II Chron. 9:29) from which in all

probability a large portion of the books of Samuel, kings and Chronicles is derived.” A. F.

Kirkpatrick.

3B. Gill, “ This is the first time this prophet is made mention of, but often afterward, yet who he

was, and from whence he came, is not known; he appears to be a man of great piety and

prudence, as well as endowed with a prophetic spirit, and was very familiar with David, and

perhaps dwelt in his palace; being a man on all accounts fit for conversation with princes, to

whom David imparted what he had been meditating upon in his heart. The Jews have a tradition

that he was the same with Jonathan the son of Shimea, the brother of David, (2 Samuel 21:21) ;

which is not very likely:”

3C. Michael �ekora, “There are five �athans in the Old Testament. One was a prophet who

counseled both King David and King Solomon. He is frequently identified as �athan the prophet

—the Hebrew word means inspired man—perhaps to distinguish him from �athan the son of

David. It is possible David named one of his sons �athan because of the esteem he had for this

outstanding man of God. We are told that the “first and last” acts of David are written in the

book of �athan the prophet (1 Chronicles 29:29) and that the “first and last” acts of Solomon are

written in the book of �athan the prophet (2 Chronicles 9:29). If this last statement is literally

true, �athan must have lived long into the reign of Solomon which would imply that he was

considerably younger than David. Although our Bible does not contain a “book of �athan,” some

of what we have in Kings and Chronicles might well have come from him.”

4. Bob Deffinbaugh, “Somehow it seems inappropriate for David to live in such splendor, while

the ark of God is kept in such plain and seemingly provisional surroundings. The idea comes to

him that he can build another house; this second house will be a temple in which the ark can be

kept in far more fitting surroundings. It is settled in David's mind. That is what he will do. And so

David confides in �athan the prophet, who seems also to be a friend and confidant of the king.

How can such a generous gesture possibly be wrong? Why shouldn't God have a more fitting

dwelling place? And so, without consulting God, �athan gives David the go ahead. In effect,

�athan says to David, “Sounds good to me, and I'm sure it will be okay with God as well.”

5. Criswell, “"Look now," he says, "I dwell in an house of cedar." Hiram, king of Tyre, had sent

to David carpenters and workmen and cedar from Lebanon. And in their ingenuity and their

gifts and their craftsmanship, they had built for David, a beautiful house. And David

remembered those days when as a shepherd boy, he slept under the starry sky. If he had a place.

It was a mere hut. And David remembered when he was a refugee and an outcast fleeing for his

life before Saul, and he lived in the cave of Adullam. And now, this beautiful home. And then

David remembered his reign in Hebron for seven and a half years, with no palatial

embellishments and surroundings and accouterments. And now, this beautiful and gorgeous

palace. And he said within himself, "How is it that I live in so glorious a place, but the ark of the

Lord is in curtains?"

3 �athan replied to the king, "Whatever you have in

mind, go ahead and do it, for the LORD is with you."

1. �athan is a positive thinker, and he says go ahead David, and do whatever you desire to do

better than a tent for the dwelling of God. �athan gives this word before he goes to the Lord in

prayer, for he is jumping the gun, for God does not want David to build him a better place. This

was a job he is reserving for David's Son Solomon. So �athan is giving the go ahead sign without

the Lord's permission. Has nothing been learned from the disaster of the last chapter when they

went off to move the ark without first checking with what God had revealed about how to do it

properly. Here again we see men making up plans without first consulting with the Lord. We

need to learn that it is not good to rush ahead to do things for God when we don't know what

God wants. The obviously want to please God, but they forget to ask God first about what pleases

him. I see this happening when men get excited about buying their wives a great gift, and when

she gets it she is not happy because they bought something they thought was great, but which she

did not want. It is nice to surprise a mate with a gift, but make it small so if your wrong it will not

be a negative thing in your marriage. Large gifts should always be openly talked about so that

what is done is truly pleasing. David wanted to build a great temple for God, but it was not what

God wanted, and had God not said so, David would be doing what was folly.

2. David Roper, "David lived in a very ornate house of cedar which had been built for him by the

Phoenicians, and it didn't seem right to him that he should live in an expensive home while the

ark of God dwelt in a tent. �ow, David knew that God did not dwell in that ark, but David

wanted to do something symbolic for God -- to build a house which at least would be the

equivalent of his own. And �athan's response was, "David, do what's in your heart; the Lord is

with you." �athan was a prophet in Israel, but this is a classic example of counting on good

common sense instead of the word of God, because it was not God's intention for David to build

him a house. �athan was acting on what appeared to be common sense, but he was wrong. This is

another of the warnings in Scripture that our desires, no matter how noble they may be, and our

hunches, all must be subject to the word of God, which is the final authority.”

3. Jamison, “The piety of the design commended it to the prophet's mind, and he gave his hasty

approval and encouragement to the royal plans. The prophets, when following the impulse of

their own feelings, or forming conjectural opinions, fell into frequent mistakes. (See on 1Sa 16:6;

2Ki 4:27).”

4. This is the first time �athan appears and speaks and he blows it. He is fresh out of prophet

school and so not really great at it yet. Are there mistakes in the Bible? Yes, here is one right here,

and it is recorded like the many mistakes of men that are recorded because they happened, such

as the fall of David, and others, and the false prophets and lies of men. It is life and history and

not all the spoken word of God. All Scripture is inspired and profitable, but not all is expressing

the will and truth of God. Gill adds, “ �athan said this as a pious and good man, in a private

capacity, not as a prophet, or under a spirit of prophecy; for prophets did not always speak under

such an influence, but, as private men, said some things ignorantly and through mistake; see (1

Samuel 16:6) (2 Kings 4:27).”

4 That night the word of the LORD came to �athan,

saying:

1. Why God so often speaks to people at night makes sense, for in the business of the day they are

not focused and ready to listen. In the quietness and peacefulness of the night the mind is ready

to hear the voice of God. Often it is even when a person is asleep that God speaks to them. If

�athan was dreaming, he learned from God that David's dream that he supported so completely,

was not God's dream at all.

2. Brian Morgan, “I imagine that both king and prophet went to bed that night charged with

enthusiasm for the new venture. David dreamt of raising the venture capital needed; and he

began planning the new tax structures necessary to fund the project. He dreamt of recruiting the

best architects and gathering thousands of workers--stonemasons, metal craftsmen, weavers and

embroiderers--all to leave behind a permanent place for God in Israel. What a legacy--a temple,

with David's name on it, forever etched in stone! Sweet dreams for David. But �athan did not get

much sleep that night. His repose was interrupted with a visit from the Lord. God put an abrupt

halt to David's dream, and unveiled his dream for the king.”

As is the case with many visions in the Bible, God makes his appearance at night, when people

are alone, asleep and still. It is at night, when our senses are shut down, that God speaks to the

hearts of men (see Job 4:13; Ps 16:7). And he speaks personally and intimately ("you and Me").

God calls David "my servant." This is a remarkable title, one that is seldom conferred by God on

anyone in the Old Testament. Previous to this time, the only two men considered worthy of being

called this were Moses and Joshua. As Fokkelman observes: "It is a sign of great trust. God

expects his servant to run things properly."

3. Henry, “The same night, that �athan 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 �athan, 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 �athan 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.”

4. Spurgeon, “He spoke too fast. Even prophets, who are inspired of God, must wait upon their

Master for their message; and when they utter words which only come out of their own mouths,

they say what they will have to unsay before long. It did look very clear that this was the proper

thing for �athan to say to David; but he had not a “Thus saith the Lord” for it.”

5 "Go and tell my servant David, 'This is what the LORD

says: Are you the one to build me a house to dwell in? “..or, as it is said in 1 Chronicles 17:4, "Thou shalt not build Me an house to dwell in.”

1. Deffinbaugh, “Before we go any further, it is time for me to point out a couple of significant

details. �ote that in verses 1, 2, and 3 David is referred to as the king, but when God refers to

David, He calls him My servant David (verse 5). I think it is safe to suggest that David is a little

too conscious of his position as king. �ow in relation to all the people of Israel (and those outside

Israel for that matter), David is the highest authority in the land. But in relation to God, David is

merely a servant. David is living in a palace, and God is living in a tent, at least in David's mind.

David almost appears to be wanting to give God a helping hand. It would be like me, wearing a

tuxedo, sending Ross Perot a gift certificate to buy himself some decent clothes. It is for this

reason, I believe, that God appears to put David in his place, first by referring to the king as His

servant, and second by saying to him, “Who are you to be building Me a house?”

1B. �athan said go, but God said no. Men get what they think are great ideas on how to serve

God, but God puts up the stop sign and says no. Paul and Silas had their idea of where to go to

preach the Gospel, but we read, "the Holy Spirit forbade them to speak the word in Asia," that

is, in central Turkey. He accepted that �o, assuming God wanted him to go north instead. But

again the Holy Spirit said, "�o, not north either!" The plans they had were scrapped, and God

led them to go a different direction completely. An unknown author adds, “God said �o to Paul

on another painful matter that threatened his ministry. He wrote of a "thorn in the flesh" that

God gave him. Scholars have proposed this painful problem was some psychological disorder, or

spiritual struggles, migraine headaches, epilepsy, bad eyesight, or malaria--or difficult people.

Three times Paul begged God to take away this thorn. But God said �o. In this case we know

why. God said, "My strength is made perfect in weakness."

1C. Howard Wallace, “There is a clever play on words going on here around the common word,

‘house’, for it can mean both a building and a family, or in David’s case, a royal dynasty. The

word ‘house’ can also be used to refer to a temple, which is of course the ‘house’ David was

intending to build for the Lord (cf. vv. 2, 5). Beyond the play on words, the emphasis in the text is

clearly not upon the establishment of a place for God as much as upon the settlement and peace

established by God for Israel and David.”

2. In a sense, God is saying, “you got to pick who built your house, and I will do the same, and I

am choosing your son and not you.” It was something of a rebuke to David, for he was assuming

he was worthy to build God's temple, but God later points out that he wants a man of peace and

not a man of war, like David, to be the builder of his temple. In Acts 7:44-50 we read, "Our

forefathers had the tabernacle of the Testimony with them in the desert. It had been made as God

directed Moses, according to the pattern he had seen. 45Having received the tabernacle, our

fathers under Joshua brought it with them when they took the land from the nations God drove

out before them. It remained in the land until the time of David, 46who enjoyed God's favor and

asked that he might provide a dwelling place for the God of Jacob.[k] 47But it was Solomon who

built the house for him. 48"However, the Most High does not live in houses made by men. As the

prophet says: 49" 'Heaven is my throne, and the earth is my footstool. What kind of house will

you build for me? says the Lord. Or where will my resting place be? 50Has not my hand made all

these things?” God was neither cramped nor in a hurry for a better dwelling place.

3. In I Chronicles 22:6-10 we read of the details. “Then he called for his son Solomon and

charged him to build a house for the LORD, the God of Israel. 7 David said to Solomon: "My

son, I had it in my heart to build a house for the �ame of the LORD my God. 8 But this word of

the LORD came to me: 'You have shed much blood and have fought many wars. You are not to

build a house for my �ame, because you have shed much blood on the earth in my sight. 9 But

you will have a son who will be a man of peace and rest, and I will give him rest from all his

enemies on every side. His name will be Solomon, [a] and I will grant Israel peace and quiet

during his reign. 10 He is the one who will build a house for my �ame. He will be my son, and I

will be his father. And I will establish the throne of his kingdom over Israel forever.'”

4. In II Chron. 6:7-9 we read, "My father David had it in his heart to build a temple for the �ame

of the LORD, the God of Israel. 8 But the LORD said to my father David, 'Because it was in your

heart to build a temple for my �ame, you did well to have this in your heart. 9 �evertheless, you

are not the one to build the temple, but your son, who is your own flesh and blood—he is the one

who will build the temple for my �ame.'” David did not get to built the temple, but he got credit

for having it in his heart. It is pleasing to God when we desire to do good things to honor him,

even if we never have the skill and resources to to them. David did have great resources, and he

helped Solomon a great deal in getting the temple built. "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)

5. David Roper, “David was not out of God’s will to be a warrior and to win freedom for his

people, but the fact is, God does not want His temple to symbolize warfare. The long range goal

and image of God and His people is to be one of peace. The coming eternal ruler was to be the

Prince of Peace. God uses someone to prepare the way, and then someone else to finish the job.

Moses gets the people there, but Joshua leads them into the Promised Land. David gets the nation

and materials prepared, but Solomon builds a temple. John the Baptist gets the people ready, but

Jesus brings in the kingdom of God.” God has his start up people, and his finishers. It is the way

God works in history, and that is why it is good to start good things, for even if you cannot finish

them, God may have someone else ready to do the finishing. People are always building on the

foundation of what has been established by someone else. It is almost impossible to do anything

from scratch.

5B. Roper adds, “Verse 1 above says, "God had given him rest from all his enemies." Well about

two chapters down the road he winds up getting in trouble with Bathsheba and is told the sword

will never depart from his house. �ext chapter Amnon his #1 son, the heir apparent, rapes Tamar

the sister of Absalom (David's #3 son) and Absalom kills him. Following that, #2 son Chileab

apparently dies. Then #3 son Absalom chases his father out of town and gets killed in the

rebellion. Finally #4 son, Adonijah tries to grab the reigns from Solomon and gets his head

chopped off. There is one continual problem of unrest in the kingdom of David. So God indicates

to David he is not the kind of man to build a temple for a God of rest. Of course you remember

David, being the runt of the litter, had to fight for everything all of his life. He is, in a sense, a self-

made man, by divine appointment it is true. But God doesn't want that kind of a person to build

him a house. He wants a person that lives out of rest.”

6. What a pain for �athan, for now he has to go back to David and report that God will not issue

him a building permit to build his temple. He had just said a few hours ago that it was a great

idea that he should go ahead and do. �ow he has to take his green light down and put up a red

one, for God say stop, and don't go. There is a freeze on your plans, and you cannot do this good

thing you want to do. Someone said, “If you want to make God laugh, tell him your plans.” This

really fits David at this point. God is a plan changer, and things you think are great goals to

achieve may not fit his plan for you at all. If you really listen to God, you may find that you have

to change your plans a lot, for we just do not think like God thinks, and we do not know just

what he has in store for us.

7. "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)

6 I have not dwelt in a house from the day I brought the

Israelites up out of Egypt to this day. I have been moving

from place to place with a tent as my dwelling.

1. God is not all that concerned that he is dwelling in a mere tent compared to the palace that

David is enjoying. God is content in a tent, and has been for a good long time. He is not

complaining, nor is he anxious to upgrade his status. He does not really dwell in that tent, but in

the highest heavens, and so it is just a symbol of his presence. His accommodations in glory would

make David's palace look like a cardboard shack in comparison, and so he is not troubled by the

looks of things with that tent standing by a palace. He has been in the tent for nearly 600 years,

and has never complained or asked anyone to build him a better place. Here is an example of

complete contentment in a tent.

2. David Roper, “ In the parallel passage in 1 Chronicles 17 he says, "I have walked among you

from tent to tent," i.e., "I have gone from one tent to the next." As one tabernacle began to

deteriorate they would build another, and God would dwell there. He was satisfied to live in a

tent...And this is still true today. It is still God's delight to live in tents. In the Old Testament a

tent is a symbol of our humanity - our weak, frail, insignificant humanity. It is this that God

wants to indwell. He doesn't want a house. He doesn't live in houses; he lives in tents. When God

wanted to manifest his glory in his Son, he manifested it in a tent. John 1 says, "In the beginning

was the Word, and the Word was with God, and the Word was God. And the Word became flesh

and [literally] "tented" among us, and we beheld His glory, glory as of the only begotten from the

Father, full of grace and truth." The glory of God was manifest in a tent. And that is still true

today in your life and mine.”

3. Glenn Hoburg, “The reason Yahweh didn't have a permanent dwelling was because his people

were on the move in those days, and Yahweh identifies with His people--they are His great

preoccupation. God also says to David via �athan, "I've got a better idea--I'll build you a house".

Then the Lord recalls for David all He has done and WILL do for David. The blessings are

numerous but involve three primarily, promises concerning: a name, a place, and a people.

Yahweh will make David's name great. Yahweh will establish David's Kingdom. Yahweh will

establish David's lineage. All of which will be fulfilled ultimately in David's greater Son--Jesus

Christ. At this point David crumples up the blue prints for his project and prays.”

4. Jeff Seaton, the word ‘house’ was read today. A total of seven times in our passage. House is a

very significant word to the authors of this text. The Hebrew word is bayith. It is a rich

theological word, with several meanings that shift as it is used throughout the text. We begin with

David being settled in his house, and you can perhaps imagine David walking around inspecting

the newly completed indoor swimming pool, and the home theatre, and then he catches a glimpse,

through the floor to ceiling windows, of a dust-covered tent next door. This is the tent which

houses the Ark of the Covenant, for the people of Israel, the earthly dwelling place of God. David

looks at the tent, then back at his fancy digs, then back at the tent, and says to the prophet

�athan, ‘This just isn’t right: here I am living in high style, and God is out there camping in the

backyard.’

But, as I said, this word ‘house’ in our passage has many meanings. So, while on the one hand,

as David uses it in the story, it means something like ‘palace’, the very same Hebrew word can

mean ‘temple’. The building we are gathered in today can be called a ‘house of God’ in this

sense, meaning a house or building dedicated to God, a house of worship. And people of faith

have been building this kind of ‘house of God’ for millennia, across several cultures and religions.

As Christians, we call this kind of building a church or a cathedral, and such buildings have been

central to our identity over the centuries.”

7 Wherever I have moved with all the Israelites, did I ever

say to any of their rulers whom I commanded to shepherd

my people Israel, "Why have you not built me a house of

cedar?" '

1. God never once urged his people and their rulers to get busy in building him a house, let alone

a house of the best wood, the cedar. God is not in the least jealous of David in his big palace with

all of its comforts. God has no problem with man enjoying luxury, but he does expect that they

will have a heart for doing what pleases him with their riches. David had such a heart, and that is

why he was a man after God's own heart.

2. God will have his house, but it will be built by his man, and in his time. You can want to do a

good thing as David did, but you may not be the right person, and the time may not be right. We

need to wait on God and sense what he wants rather than rush in to do what he does not want us

to do.

3. Spurgeon, “Did God ever put to the children of Israel such a question as this? �o; and it is

very remarkable that, from the time that the temple was built, you may date the decay of true

religion in Israel; and the same thing has happened many times since; whenever religion is

surrounded by elaborate ceremonies, and gorgeous architecture, it is almost certain to suffer loss

of power and efficacy. The simplicity of worship may not be the life of it, but it has a very

intimate connection with that life.”

4. Rossier helps us to see that all was in transition until Solomon brought all of the pieces together

in the grand Temple of Israel. He wrote, “The two preceding chapters have shown us the

important changes produced in God's ways toward Israel by the establishment in Zion of David's

kingdom. The king brings the ark to Zion, thus associating God's throne with his own

government. This is not yet however, as we have seen, a perpetually established state of things as

will be the case under Solomon's reign.

That is why we do not find the regular order of worship here. David brings the ark to Jerusalem

but not the other furnishings of the tabernacle. He sets up a tent for the ark, but it is not the tent

of the wilderness. “They brought in the ark of Jehovah, and set it in its place, in the midst of the

tent that David had spread for it” (2 Sam. 6: 17). The tabernacle itself with the altar was found

elsewhere.

In the First Book of Samuel the tabernacle and the ark are found at Shiloh. The ark is taken

captive by the Philistines, but when it returns in grace it does not return to its place in Shiloh, to

the place where God might be approached through sacrifice.

In the Second Book of Samuel Shiloh disappears, but the tabernacle is not transported to

Jerusalem. It is found at Gibeon without any indication of how it got there. One thing is certain:

the tabernacle and the altar of sacrifice are at Gibeon when David brings the ark to Mount Zion:

“And [David] left there before the ark of the covenant of Jehovah, Asaph and his brethren, to do

the service before the ark continually, as every day's duty required...and Zadok the priest, and

his brethren the priests, before the tabernacle of Jehovah in the high place that was at Gibeon, to

offer up burnt-offerings to Jehovah on the altar of burnt-offering continually” (1 Chr. 16: 37-40).

Later, at the time of the plague at Jerusalem when David at the Lord's command built an altar on

Mount Moriah and sacrificed there, it says: “The tabernacle of Jehovah, which Moses had made

in the wilderness, and the altar of burnt-offering, were at that time in the high place at Gibeon.

But David could not go before it to inquire of God; for he was afraid because of the sword of the

angel of Jehovah” (1 Chr. 21: 29-30). Again, at Gibeon Solomon sacrificed at the beginning of his

reign: “And the king went to Gibeon to sacrifice there; for that was the great high place: a

thousand burnt-offerings did Solomon offer up upon that altar” (1 Kings 3: 4).

All this shows us a state of disorder or of great weakness with regard to the worship of the Lord

during David's reign. Shiloh was virtually abandoned from the time of the ruin of the priesthood

(Ps. 78: 60-61); the Lord's house was not yet built at Jerusalem and worship was, so to speak,

divided between the ark at Zion and the altar at Gibeon. The other vessels were still in the

tabernacle. They are mentioned in 1 Kings 8: 4. Gibeon was a city of the sons of Aaron (Joshua

21: 17). We would suppose that, as was the case at �ob (1 Sam. 21: 6), the furnishings of the

sanctuary were kept guarded there by the priests.

However that may be, the worship of the Lord under David's reign was quite far from what

ought to have been. But one thing was sufficient for David — the object of all his desires during

his afflictions (Ps. 132: 1-8): he had found a resting place for the throne of the Lord of hosts, for

the ark of His strength. There where David was established he now had with him the God of

Israel, for the “name” (2 Sam. 6: 2) represents the person. His resource — precious above all else

amid the dispersal of the holy vessels in this time of transition that would be succeeded by his

successor's glory — his resource, I repeat, was the presence of God Himself with him and with

His people Israel.”

8 "�ow then, tell my servant David, 'This is what the

LORD Almighty says: I took you from the pasture and

from following the flock to be ruler over my people Israel.

1. Gill, “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, (Isaiah 44:28) ; and Agamemnon, in Homer F23, is called "the shepherd of the

people".

2. Eugene Peterson says: “God showed �athan that David’s building plans for God would

interfere with God’s building plans for David.” In order for God to use David, he had to have his

heart focused not on himself, but on God. And so God overwhelms David with the truth…he

replays all that HE has done for David. Twenty-three times in this section God says “I.” “I’ve

done this, I’ve done that.” He wants to make sure that David understands how dependent he

really is on God. Because dependence produces a soft heart. And God can build things with soft

hearts.”

3. Deffinbaugh, “The message that �athan delivers to David is dominated by a recital of what

God has done, is doing, and will do. God is the first-person subject of twenty-three verbs in this

message, and these verbs carry the action. David, full of what he's going to do for God, is now

subjected to a comprehensive rehearsal of what God has done, is doing, and will do for and in

David. What looked yesterday like a bold Davidic enterprise on behalf of God now looks

picayune. Does David want to offer God a helping hand by building Him a better house in which

to live? God reminds David Who is taking care of whom. Would David do something great for

God, like build Him a temple? History would remind David (and us) that it has always been God

helping us, not us helping God. David, God's servant, should recall that it was He who took him

out of the pasture, from following (not leading) the sheep, and made him ruler of all Israel (verse

8). God has been with David, wherever he went, and it was He who gave David's enemies into his

hand, resulting in his fame and reputation. It is God who has always come to man's aid, and not

man who rescues God."

9 I have been with you wherever you have gone, and I

have cut off all your enemies from before you. �ow I will

make your name great, like the names of the greatest men

of the earth.

1. David's name is exalted in the Bible as not other, and there is more written about his life than

any other person in the Bible. He is at the top with the greatest names in history.

1B. Henry, “ 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 (2 Samuel 7:9): "I was with thee whither soever 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 honor 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.”

2. Maclaren, “With verse 9 _b_ 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.”

3. Gill, “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.”

10 And I will provide a place for my people Israel and will

plant them so that they can have a home of their own and

no longer be disturbed. Wicked people will not oppress

them anymore, as they did at the beginning

1. Gill, “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" F24; 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 (Isaiah 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, (Jeremiah 32:41) (Ezekiel

37:25) .”

2. Deffinbaugh, “In verse 10, there is a significant change in the tense of the verbs. Previous verbs

are in the past tense, referring back to what God has done in the past. �ow, in verse 10, the verbs

become future. After pointing out all that He has done for David and Israel in the past, God goes

on to say something like: “David, My servant, you have not seen anything yet. The best is yet to

come.” God promises to appoint a place for His people where they will be planted. They will have

a place of their own (as David intended to give God a “place of His own”), and they will dwell in

peace there because the wicked will no longer afflict them. It won't be like it used to be, from the

time of the judges till the present. God will give David rest from all his enemies.29 Would David

dare to think he could do something for God? It was God who gave David all that he had, and it

was God who would give him yet even more.30

The question must arise: when are these promises to David fulfilled? It is clear that they were not

yet fulfilled, for they are expressed as a future reality. Some might think they are fulfilled in the

next three chapters (8-10), when David prevails over all his enemies who surround Israel. I don't

think we can see a complete fulfillment in David's lifetime or even in that of his son Solomon. I

believe these promises to David are fully realized only in the coming Kingdom of God, when the

Lord Jesus Christ subdues all His enemies and establishes His kingdom on the earth. It is that

time spoken of in the last chapters of the Book of Isaiah. These promises are given to David here

because they pave the way for the promise God is about to make to David in the following verses,

the promise to build a “house” for him.”

11 and have done ever since the time I appointed leaders

over my people Israel. I will also give you rest from all

your enemies. " 'The LORD declares to you that the

LORD himself will establish a house for you:

1. God says don't bother building a house for me, for I want to build a house for you, and one

that will last forever. The house of David will be a part of eternity through his greatest son, the

Lord Jesus who reigns on the throne of David even now.

2. Gill, “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 (2 Samuel 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.”

3. Quartz Hill School of Theology, “God promised to make David a "house" (Hebrew, bayit). But

what could this mean? The Hebrew word for "house" referred to more than a residence; it was

also a family: parents, children, and kin. For example, �oah went into the ark with his "whole

house" (Genesis 7:1) and obviously not with the building he lived in. Jacob ordered "his whole

house" to dispose of their foreign gods (35:2). Later all the tribes could be subdivided into

"houses" (larger family groupings, Josh. 7:14), and the posterity of a family, king, or dynasty

would be called his "house" (Exodus 2:1; 1 Kings 11;38; 12:16; 13:2).

For 2 Samuel 7, the meaning of a "dynasty" is most fitting, especially since the expression "your

house and your kingdom will be made secure forever" (v. 16), could only mean that David's

"dynasty" woud rule forever. This was the new addition to the promise plan: all that had bee

offered to the patriarchs and Moses was now being offered to David's dynasty. Moreover, it

would last into the future, forever (v. 19).

Eight times in 2 Samuel 7, Yahweh promises to make David a "house" (vv. 11, 13, 16, 19, 25, 26,

27, 29), not counting the instances of parallel ideas which use other terms. It was explained that

David's "house" was aline of descendants (vv. 12, 16, 19, 26, 29) which the Lord would give to

him in perpetuity. Usually monarchs worried, once they had succeeded in enforcing the peace

after a long period of military gains, about the durability of their kingdom (cf. �ebucadnezzer in

Daniel 2). But David was relieved from this anxiety. His "dynasty" would be secure forever.”

12 When your days are over and you rest with your

fathers, I will raise up your offspring to succeed you, who

will come from your own body, and I will establish his

kingdom.

1. Gill, “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 (2 Samuel

5:4) (Psalms 90:10) ;

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.

2. John Piper does an excellent job of showing us how this promise to David is finally fulfilled in

God's own Son who now reigns on an everlasting throne. It is a long quote, but worth the time to

track the progression to fulfillment. “2 Samuel 7:12–17 does what a lot of prophetic passages do:

it takes an extended telescope of events and collapses it down so that the near and distant events

are viewed together. For example, in these six verses God promises on the one hand that Solomon,

David's son, will reign in David's place and will build a house for God. This is why verse 14 can

say, "When he commits iniquity, I will chasten him with the rod of men, with the stripes of the

sons of men, but I will not take my steadfast love from him as I took it from Saul, whom I put

away from before you."

But the promise goes far beyond Solomon and his imperfection. Verse 13 says, "He shall build a

house for my name, and I will establish the throne of his kingdom for ever." Verse 16 says, "And

your house and your kingdom shall be made sure for ever before me; your throne shall be

established for ever." Three times the words "for ever" appear. �o wonder this covenant was

central to Israel's hope: when God promises to do something for ever, all of eternity is being

shaped.

Look at what God does in 1 Kings 11:11–13 after Solomon marries foreign women and worships

their gods: "The Lord said to Solomon, 'Since this has been your mind and you have not kept my

covenant and my statutes which I have commanded you, I will surely tear the kingdom from you

and give it to your servant. Yet for the sake of David your father I will not do it in your days, but

I will tear it out of the hand of your son. However, I will not tear away all the kingdom, but I will

give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem which I

have chosen.'" This shows that the promise to establish David's kingdom cannot happen as long

as the descendants of David are rebellious and disobedient.

Israel learned over the centuries following David and Solomon that disobedience in her king

always brought the nation to ruin. But the godly among them knew one thing for sure: God had

promised that the throne of David would be established forever (2 Samuel 7:4). So they came to

see that a son of David must be coming who would fulfill the conditions of the covenant, sit on

David's throne, and rule forever. A succession of imperfect kings could never fulfill the promise.

If God were true to his word, if he stuck by his job description in 2 Samuel 7, he would have to

raise up a righteous, obedient son of David to take the throne (see Psalm 89:29–37).

This is just what Isaiah, Jeremiah, and Ezekiel promised he would do. Ezekiel looks to the future

salvation of God's people and speaks God's word (in 37:23f.): "I will save them from all the

backslidings in which they have sinned, and will cleanse them and they shall be my people and I

will be their God. My servant David shall be king over them; and they shall have one shepherd"

(see 34:23). Jeremiah stresses that the coming king will fulfill the condition of righteousness (in

Jeremiah 23:5–6): "Behold, the days are coming, says the Lord, when I will raise up for David a

righteous Branch, and he shall reign as king and deal wisely and shall execute justice and

righteousness in the land. In his days Judah will be saved and Israel will dwell securely. And this

is the name by which he will be called: 'The Lord is our righteousness'" (see 33:21, 25–26). But it

was Isaiah who saw the glory of the Son of David more clearly than anyone and virtually

identified him as God (in 9:6–7): "For unto us a child is born, to us a son is given; and the

government will be upon his shoulder, and his name will be called 'Wonderful Counselor, Mighty

God, Everlasting Father, Prince of Peace.' Of the increase of his government and of peace there

will be no end, upon the throne of David and over his kingdom to establish it and to uphold it

with justice and with righteousness from this time forth and forevermore." So the surety of the

covenant with David lies ultimately in the fact that God himself will come as king and sit upon

the throne. When a covenant is conditional and yet is also certain, you can be sure God himself

will intervene to fulfill the conditions.

When the angel Gabriel appeared to Mary in Luke 1:31–33, he said, "Behold, you will conceive

in your womb and bear a son and you shall call his name Jesus. He will be great and will be

called the Son of the Most High; and the Lord God will give to him the throne of his father

David, and he will reign over the house of Jacob for ever, and of his kingdom there will be no

end." Therefore, beyond any shadow of a doubt the Bible teaches that the promise to David that

his descendant would rule forever is fulfilled in Jesus Christ. As the Son of David (Romans 1:3)

and the Lord of David (Matthew 22:45; Psalm 110:1) Jesus now reigns as king in heaven (1

Corinthians 15:25) over the true house of Israel.”

13 He is the one who will build a house for my �ame, and

I will establish the throne of his kingdom forever.

1. Gill, “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, (Zechariah 6:12,13) ;

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", (Luke 1:32,33) .”

2. An author known only as fpcjackson.org wrote about the Davidic Covenant, and gives us these

5 points that are promised. “ �ow in these words and the following, we have the formal

inauguration of God’s covenant with David, though the word covenant is not found here. Other

passages explicitly state that this was a covenant inauguration. For instance Psalm 89, verses 3

and 4, “I have made a covenant with My chosen, I have sworn to David, My servant, your seed

will I establish forever and build up your throne to all generations.” You will also find that in

Psalm 132. So later passages make this clear that this is a covenant inauguration.

�ow, the covenant insures a number of blessings to David. First, his own flesh and blood will

occupy the throne. And when thy days be fulfilled and thou shalt sleep with thy fathers, and I

will set up thy seed after thee which shall proceed out of your body, I will establish his kingdom.”

Verse 12. This is no small promise, given the political instability of the near east kingdoms of

David’s time, or for today for that matter.

Secondly, David’s heir will fulfill David’s desire by building a house for God. In verse 13,

God says, “He shall build a house for My name.”

Third, David’s heir will stand in unique relationship to God. God will be his father, and he

will be His son. �athan proclaims that amazing word, “I will be his father and he will shall be

My son.”

�ow, we who live under the �ew Covenant, and who have the precious privilege of

addressing God as Father, may not be too startled by that statement, but to the Hebrew ear, it

would have been unbelievable. �owhere else in the Old Testament is an individual so clearly

designated a son of God. And yet that is the blessing of David’s covenant.

Fourth, David’s heir may experience punishment for sins, but he will not be cast off like

Saul. We are likely to read verse 14, very negatively. Look at that second phrase in verse 14,

“when he commits inequity, I will correct him with the rod of men and strokes of the sons of

man.” On the surface, that looks very negative. However, you need to understand that in the

context of Saul’s having been cut off, so that is actually a very positive thing that is being said

there. If he stumbles, and he will, like Saul, I will not cut him off. I will discipline him, but I will

not cut him off. This of course, proved important in the days of Solomon’s disobedience as well

as for many of the kings of Judah.

Fifth and finally, God makes the astonishing promise that David’s kingdom will last forever.

“Your house, your kingdom will be established forever before Me.” Your throne will be

established forever. It is worth noting that David’s dynasty is without parallel in the ancient near

east in length of duration. His house ruled Judah for over four hundred years, for longer than

the greatest Egyptian dynasty, and in stark contrast, to the numerous ruling families in the

�orthern kingdom. I am told that there has never been a longer reign of a single dynasty in any

land in the history of the world than David’s four hundred year dynastic reign.

2. This author above adds this which seems to clearly indicate that the throne of David, and then

Solomon, is the throne of God, and this makes it clear that only God himself can fulfill the

promise, for he alone can reign forever, and does so in the Son of David, who is his own Son, the

Lord Jesus Christ. He wrote, “If you would turn with me to I Chronicles 29, verse 23, “they made

Solomon, the son of David, king a second time, and they anointed him as ruler for the Lord and

Zadok as priest. Then, Solomon sat on the throne of the Lord.” Yes, you read it right. Solomon

sat on the throne of the Lord. You see there, what? An identification between the rule of God in

Israel, and the rule of David in his seed. And so the throne in the Davidic Covenant functions to

epitomize the message of the covenant with David. The teaching of, the prophetic teaching of the

covenant of David, points us mostly to an understanding of two things. Jesus, office as king, and

Jesus preaching of the kingdom. And that throne both points to the office of David and his

descendants as the unique divinely appointed king of Israel, and to the rule of God in Israel,

because God is even willing to call the throne of David, the throne of Yahweh. So that is quite an

extraordinary statement there in I Chronicles. And clearly the Chronicler has a theological

agenda behind that. He is showing you the significance of the Davidic line in the plan of God. He

is preparing you for the significance of the split of the nation and the wickedness that occurs from

that, and he is relating it to the rejection of that divinely appointed throne of the line of David.”

3. Quartz Hill School of Theology, “It was not that God had abdicated his rule or that his reign

had come to an end; for so closely linked was this newly announced reign of David with God's

reign, that the Davidic throne and kingdom were later on called the Lord's own. Thus 1 Chron.

28:5 speaks of Solomon sitting on "the throne of the kingdom of the Lord", and in 2 Chron. 13:8

refers to "the kingdom of the Lord," and in 2 Chron 9:8 the king is placed by God "on his

[God's] throne to be king for the Lord your God." Already in 1 Sam. 24:6 and in 2 Sam. 19:21 he

was called the "Lord's anointed." Accordingly, the theocracy and Davidic kingdom, by virtue of

their special palce in the covenant, were regarded as one. They were so inseparably linked

together that in the future their destiny was identical.”

4. Clarke, “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 laboured 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.”

14 I will be his father, and he will be my son. When he

does wrong, I will punish him with the rod of men, with

floggings inflicted by men.

1. This seems to apply to Solomon, for there was no sin in Jesus that needed to be punished. So it

was possible for an Old Testament saint to be considered a son of God, and God as his father. It is

a very �ew Testament concept not seen often in the Old Testament.

2. Gill, “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 (Hebrews 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

�ebat, by all whom he was afflicted and distressed, after he felt into idolatry, (1 Kings 11:14-28 ) ; 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.”

3. Quartz Hill School of Theology. “Particularly surprizing was the divine announcement: "I will

be to him a Father, and he shall be to me a Son" (2 Sam. 7:14). �ow "Father" must have been a

title David used naturally of God, for he had named one of his children Absalom, "My Father is

Peace". Indeed, Moses had already taught Israel the same when he asked, "Is he not your Father,

he who created you?" (Deut. 32:6).

The concept of sonship was not without its theological antecedents in times past. All the members

of Israel were God's sons, his firstborn (Exodus 4:22; 19:4). Interestingly enough, "the whole

diplomatic vocabulary of the second millennium was rooted in the familial sphere". Hence, it was

most appropriate for this covenant with David.

What was new was that Yahweh should treat David's son now in a manner clearly reminicent of

the patriarchal and Mosaic promises. This was more than the �ear Eastern titulary of divine

sonship: "son of god x"; it was a divine gift, not a proud human boast. It was also a

particularization of the old word given to Israel (that is, his "firstborn", which now would be

addressed to David's seed -- Psalm 89:27). In a totally unique way David could now call him "my

Father" (v. 26), for each Davidite stood in this relation of son to his God. Yet it is not said that any

single Davidite would ever realize purely or perfectly this lofty concept of divine sonship. But

should any person qualify for this relationship, he would also need to be a son of David.”

15 But my love will never be taken away from him, as I

took it away from Saul, whom I removed from before you.

1. Constable, “If David's son sinned, God would discipline him, but He would never remove the

right to rule from him (vv. 14-15; cf. Heb. 12:5-11). Thus David's house (dynasty), his

kingdom(the people of Israel and their land), and his throne (the right to rule) would remain

forever. These four promises constitute the Davidic Covenant: a house for David, a kingdom for

David, and a throne for David—and all these would remain forever.113 "In general terms the line

would not fail. Yet in particular terms, benefits might be withdrawn from individuals." "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]."

"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 �azareth, the Christ coming in his kingdom." �ote

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.” “Walter C. Kaiser Jr., Toward an Old Testament Theology, pp. 149-52, described

these promises a bit differently as a house for David, a seed for David, a kingdom for David, and

a Son of God for David. It seems to me that the Son of God promise was really part of the seed

promise.”

2. Spurgeon, “Here is our warrant for believing in the final salvation of Solomon. Perhaps that

Book of Ecclesiastes, the work of his old age, shows us by what rough and thorny ways God

brought the wanderer back. He had tried to satisfy himself with the things of time and sense, but

he was constrained at last to utter this verdict, “Vanity of vanities, saith the preacher; all is

vanity;” and he had to go back to his God, and God his comfort there.”

3. Clarke, “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 PRI�CE and a Saviour, to give repentance and remission of

sins.”

16 Your house and your kingdom will endure forever

before me [b] ; your throne will be established forever.' "

1. Piper in verse 12 led us to Jesus Christ as the promised king of Israel, but then asks and

answers another question. “But the question we must raise is: what does all that have to do with

us Gentiles? Isn't the covenant with David only relevant for the nation of Israel? Isn't the

fulfillment of that promise simply Christ's millennial reign over the redeemed nation of Israel?

The answer of the Old Testament and �ew Testament is a resounding �O! The reign of Jesus as

Davidic king has a direct relevance for us Gentiles today.

Consider Acts 15:14–18. You recall that at the Jerusalem Council in Acts 15 the issue was whether

Gentiles had to be circumcised in order to be saved. The apostles saw themselves as heirs of the

Old Testament promise to Israel: the Messiah, Son of David, had come; he had died for Israel's

sin and had been raised from the dead; he ruled in heaven and was coming again to judge and

reign on earth. The big question was: could Gentiles benefit from all this without becoming Jews

through circumcision? At the Jerusalem Council Peter told how the Gentiles had received the

Spirit just like the Jews had (15:8). Paul and Barnabas told of their success among the Gentiles.

Then James dealt the final blow to Jewish exclusivism in 15:14–18 with a reference to the Davidic

covenant and its relation to Gentiles: "Simeon [Peter] has related how God first visited the

Gentiles to take out of them a people for his name. And with this the words of the prophets agree,

as it is written [quoting Amos 9:11], 'After this I will return and I will build the dwelling of David

which is fallen; I will rebuild its ruins, and I will set it up, that the rest of men may seek the Lord,

and all the Gentiles who are called by my name.'"

This means that when God said to David in 2 Samuel 7:16, "Your house and your kingdom shall

be made sure before me forever," he had in view a house and a kingdom much greater than

Israel. The reason the Davidic covenant is relevant for 20th century American Gentiles is because

God's job description which he revealed to David included not just the responsibility to establish

a righteous ruler in Israel forever, but also to put that ruler over the church and then over all the

world. Isaiah said, "Of the increase of his government and of peace there will be no end." It will

be worldwide. And the angel says in Revelation 11:15, "The kingdom of the world has become the

kingdom of our Lord and of his Christ, and he shall reign for ever and ever." When God has

completed all the responsibilities in his job description, the house of David will be planet earth.

And the subjects of the king will not just be Jews but people from every tongue and tribe and

nation (Revelation 7:9).”

2. An unknown author put together this excellent series of comments that show Jesus to be the

fulfillment of this promise to David. “The angel Gabriel appeared to Mary and announced:

"You will be with child and give birth to a son, and you are to give him the name Jesus. He

will be great and will be called the Son of the Most High. The Lord God will give him the

throne of his father David, and He will reign over the house of Jacob forever; his kingdom

will never end." (Luke 1:23-31)

If you track David's family tree to Jesus, you find the tree has two branches. There is one branch

through Mary, the "biological" branch (Luke 3:23-38). The branch through Jesus' adopted

human father, Joseph, is the "legal" branch (Matthew 1:2-16). David's family tree to Joseph goes

through the dynasty of the kings of Israel. In Mary's family tree, David is the only king.

Jesus reigns as king where?

Some people expected the Messiah to be a political king, ruling the government of Israel.

Strangely, many Christians today still mistakenly believe that Jesus will come as a political king

to rule in one world government in a future time. But what did Jesus tell Governor Pontius Pilate

during His trial?

Jesus said, "My kingdom is not of this world. If it were, my servants would fight to prevent

my arrest by the Jews. But now my kingdom is from another place."

"You are a king, then!" said Pilate.

Jesus answered, "You are right in saying I am a king." (John 18:36, 37)

So where does Jesus reign as king? In heaven? Yes, but...

We pray in the Lord's Prayer, "Thy Kingdom come." Come where?

In this prayer we ask Jesus to come and reign as king in our hearts.

We ask Jesus to come and reign in the hearts of people we love.

We ask Jesus to reign as king in our fellowship, the Church.

The next line of the Lord's Prayer expands this thought: "Thy will be done on earth as it is in

heaven."

3. Constable, “The descendant of David through whom God will fulfill His promises completely is

Jesus Christ. 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.

"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." "The difficult questions

that separate dispensational and nondispensational 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." David and

Solomon both understood the promise of a kingdom to refer to a literal earthly kingdom (vv. 18-

29; 2 Chron. 6:14-16). Therefore we (premillennialists) look for the fulfillment to be a literal

earthly kingdom. God did not condition His promises to David here on anything. Therefore we

can count on their complete fulfillment.”

3B. Samuel Giere, “The promise, anchored in the deliverance of the Israelites from Egypt (7:6),

plays with the Hebrew word bayit, meaning house. David sits in his palatial house contemplating

building a house for the Lord. The divine promise, however, is of a house not of stone or cedar,

but a royal dynasty that the Lord establishes forever (7:16). Unlike the Lord's blessing of Saul,

which was revoked (1 Samuel 15.26), the blessing of the Davidic 'house' (even with the failings of

David's successors) will remain forever (2 Samuel 7:14-15).”

4. Rossier, “David's lineage seems to have come to an end. The feeble vestiges of his throne seem

to have fallen into the dust with Zerubbabel who does not merit the title of king, yet even now

Zechariah's voice is heard crying out to Zerubbabel (Zech. 4: 6-10). “Rejoice greatly, daughter of

Zion; shout, daughter of Jerusalem! Behold, thy King cometh to thee: He is just, and having

salvation; lowly and riding upon an ass, even upon a colt the foal of an ass” (Zech. 9: 9). There is

thus no interregnum.... But the Messiah, the true King, is rejected by His people! �o doubt the

throne is now lost and God's promise to David has not been realized. Where is the King? Where

is the Successor of David's seed? The throne exists. Before God re-establishes it on earth it will be

established in heaven. The Son of David has gone “to receive for Himself a kingdom and return”

(Luke 19: 12). He is acknowledged as head of the heavenly part of His kingdom before the earthly

part in its turn submits to Him. “The king is dead, long live the king!” men say when they

acclaim the successor of a deceased sovereign. But Christ has died once — Christ, His own

successor, lives eternally!

From the time of Christ's cross and His rejection by the Jews we have a parenthesis continuing

from the formation of the Church to the moment when the Lord will rapture her and introduce

her into glory with Himself. Only then will He claim His rights to the earthly part of His

kingdom. All the “sure mercies of David” will be realized in Him whose kingdom will be

established forever.”

5. Dr. Robert S. Rayburn has these very interesting comments: “First, there is the tension

between the absolute and the relative, the unqualified and the qualified in this covenant.

If you read the commentaries, many of them will make a point of saying that, like other ancient

near-eastern royalty grants, this covenant is unconditional. They will often claim that 2 Sam. 7 is

in the form of an ancient royalty grant and that these were, characteristically, unconditional and

absolute. This is often coupled with the view that the Abrahamic covenant was likewise

unconditional, unlike the Mosaic covenant, that had conditions attached. That is, it didn't make

any difference what the person did with whom the covenant was made, it would be kept anyway.

It didn't make any difference what David did or his sons did, God would keep his promise

anyway!

And, to be sure, here in 2 Sam. 7 no conditions are attached. God will do what he says no matter

what, no matter what the king, the descendant of David does. Does he not even say in vv. 14-15

that one of David's descendants might be a disobedient son, but still God will not remove his love

from him? Well, that clearly is the way the text reads.

However, elsewhere there is another side.

1. First, you should know that it is by no means clear that ancient dynastic grants,

treaties in which a sovereign bestows the rights of royalty and dynasty on another,

were by nature unconditional. The evidence seems to suggest the contrary in fact. It is

not clear that there is any such distinction between promissory and conditional

treaties and it is certainly clear from biblical evidence that there is no such distinction

made between God's covenant with Abraham and his covenant with Israel at Sinai.

Both have promises and both have conditions. "Walk before me and be perfect," the

Lord told Abraham. And later in Genesis, on several occasions, the Lord says that he

brought his promises to pass for Abraham because Abraham had trusted and obeyed

the Lord.

2. But, what is more important in the immediate context of 2 Sam. 7 is that elsewhere

conditions are clearly assumed to have been attached to this covenant. For example,

listen to what the Lord says to Solomon after David's son had assumed the throne.

"As for you, if you walk before me in integrity of heart and uprightness, as

David your father did, and do all I command and observe my decrees and

laws, I will establish your royal throne over Israel forever, as I promised

David your father when I said, 'You shall never fail to have a man on the

throne of Israel.' But, if you or your sons turn away from me and do not

observe the commands and decrees I have given you and go off to serve

other gods and worship them, then I will cut off Israel from the land I have

given them and will reject this temple I have consecrated for my name." [1

Kgs. 9:4-6]

In Psalm 132:11-12 we read:

"The Lord swore an oath to David, a sure oath that he will not revoke:

'One of your own descendants I will place on your throne - if your sons

keep my covenant and the statutes I teach them, then their sons will sit on

your throne for ever and ever.' "

Generally, what much of biblical scholarship does with these texts is to assume that they were

added later to explain why the Davidic line of kings disappeared after the exile. God's promise

wasn't kept so theologians of the period figured that there must have been conditions attached

and they weren't met and, to protect God from a lie, they rewrote the Bible accordingly. That,

plainly, is not an interpretative option for us! Bible writers are never found correcting other Bible

writers; not in the inerrant Word of God!

However, in fact, this entire argument about an unconditional covenant being made conditional

later is contrived. The fact is, this is a typical case of biblical merismus (a term taken from the

Greek word meros or "part"), meaning that you have a part of the teaching here and a part of it

there. In Genesis 17 God makes a covenant with Abraham and his seed to be Abraham's God and

the God of his children after him. But later, in chapter 18, we learn that Abraham had to nurture

his children in faith and obedience or the promises of the covenant would not be fulfilled. That is

typical of the way in which the Bible teaches its doctrine. In one place, for example, we are taught

that whatever we ask for in prayer we shall receive. In other places we are taught that there are

conditions attached to prevailing prayer. And, of course, given the fact that ancient near eastern

peoples were quite used to treaties that bestowed eternal kingdom conditionally, they would

naturally have supposed that there were conditions attached.

David himself understood that there were conditions attached to this covenant because we hear

him saying to Solomon, as he bestows the kingdom on his son:

"I am about to go the way of all the earth… So be strong, show yourself a man, and

observe what the Lord your God requires. Walk in his ways, and keep his decrees and

commands, his laws and requirements, as written in the Law of Moses, so that you

may prosper in all you do and wherever you go, and that the Lord may keep his

promise to me: 'If your descendants watch how they live, and if they walk faithfully

before me with all their heart and soul, you will never fail to have a man on the throne

of Israel.'" [1 Kgs 2:2-4]

�ow, that last sentence cannot be found in 2 Sam. 7! That "if your descendants watch

how they live…" That is not anywhere in 2 Sam. 7. But, plainly, David thought that is

what the Lord meant!

6. “As the prophets like Isaiah, Jeremiah and Ezekiel grew weary of the parade of bad kings they

began to announce that this promise would be fulfilled in God's future and so the eschatological

hope for a messiah was born. Christians see this hope fulfilled in Jesus but with several notable

changes: 1. The central action of our Messiah is his death, never hinted at in the Old Testament.

�o wonder Paul said that the crucified messiah was a stumbling block to Jews; 2. We also hail

this messiah as Lord and Son of God and we worship him. Again that understanding is not

explicit in the OT; 3. We tend to see that the future is "already and not yet" in Jesus. OT

promises emphasize that when the messiah comes all will be transformed.” author unknown

7. Quartz Hill School of Theology, “Six times David's kingdom had been declared eternal (2

Samuel 7:13, 16, 24, 25, 26, and 29). But was this gift to David "a blank check of unlimited

validity?" M. Tsevat, along with a large number of other commentators, have trouble accepting

the stress of irrevocability or unconditionality as part of the original passage. Rather, they would

prefer to treat as normative the theme of conditionality which stressed the "if" clause and the

necessity of loyalty and fidelity as found in 2 Samuel 7:14-15; 1 Kings 2:4; 8:25; 9:4-5; Psalm

89:31-38[30-37]; 132:11-12.

Yet David himself reflected on this same promise in 2 Samuel 23:5 and called it an "everlasting

covenant" (berit 'olam). His exact words were: "Certainly my dynasty is established by God, for

he has made with me an everlasting covenant, arranged in every detail and guaranteed." The

same thought is repeated in the royal Psalm by David: (Psalm 21:6-7[7-8]) where he rejoiced that

God had "made him most blessed forever" and that the "covenantal love of the Most High [to

David] would not be moved."

Psalm 89:28-37 [29-38] also commented on the immutability of this eternal covenant. It would

endure "forever" (28, 29, 36, 37): "As the days of heaven" (29), "as the sun" (36) and "moon"

(37). God "will not violate, nor alter the word that is gone out of [his] lips" (34); he has "sworn

by [his] holiness; [he] will not lie to David"(35).”

8. Rick Safriet, “God’s covenant with David was unconditional in nature, but conditional in the

sense that God required the descendants of David to walk in faithfulness. The conditions are not

mentioned in our lesson text, but they are repeated several times in Kings and Chronicles (1

Kings 6:11, 12; 9:4-9; 1 Chronicles 22:8-13; 28:1-10). First Kings 2:4 requires that Solomon’s

sons walk in faithfulness before God if they are to embrace the promises of the covenant and be

secure. In reality, that type of faithfulness never happened and disobedience always brought

down the kings and the nation to ruin. A line of imperfect and unfaithful kings could never fulfill

the covenant. Is the picture getting clearer? If a son of David could not fulfill the conditions

required, then there must come one who could fulfill the covenant and sit on David’s throne and

rule forever. If God were true to His promises to David, He would have to raise up a righteous,

obedient son of David to take the throne (Psalm 89:29-37).

When a covenant is conditional and yet is also certain, you can be sure God himself will intervene

to fulfill the covenant. The “I will’s” of our lesson indicates that what David, Solomon, and their

descendants were not able to do because of sin and disobedience, God Himself would do through

the person of Jesus Christ. So, the certainty of the covenant being fulfilled lies ultimately in the

fact that Jesus Christ, a descendant of David, will come as king and sit upon the throne. The

angel Gabriel said as much to Mary in Luke 1:31-33. Paul began his epistle to the Romans by

emphasizing Christ’s incarnation through the seed of David (Romans 1:3). Jesus now reigns as

king in heaven (1 Corinthians 15:25).”

9. William M. Schniedewind, Professor Biblical Studies and �orthwest Semitic Languages UCLA

gives us an insight into the significance of the covenant with David. “ The Promise to David is a

central text to both Jewish and Christian traditions. Through it, Israel would define itself as a

nation, as a people, and as a religion. The idealization of Davidic kings, as well as the Jerusalem

temple, was already firmly situated within the Promise by the late Judaean monarchy. In fact, it

was so firmly situated that the destruction of these institutions precipitated something of a

constitutional crisis during the Babylonian exile. Did the Promise fail? �ot as long as it could be

read and reinterpreted.

My book, Society and the Promise to David: A Reception History of 2 Samuel 7:1-17, follows the

different ways that this promise was read from the inception of the Davidic kingdom down to

early Christian times. When any text is central to a people or a nation, like the Declaration of

Independence or the Constitution, the history of its interpretation can serve as a window into the

history of that people. One analogy in American history can illustrate. The landmark Supreme

Court decision (Brown v. Board of Ed., 1954) that overturned "separate, but equal" (Plessy v.

Ferguson, 1896) educational facilities for races as a violation of the Fourteenth Amendment to the

United States Constitution, which guarantees all citizens "equal protection of the laws," reflected

a changing American social landscape. The different interpretations of the Constitution in 1896

and 1954 reflected the changing social context of the interpreters. The text had not changed, but

the readers and their social context had. The Promise to David was such a constitutional text for

the ancient Jewish people.

The literary legacy of the Promise to David continues in each new social context and each new

Jewish community. In Alexandria and Qumran, among Pharisees and early Christians, the

Promise had its own import that spoke to the social situation and historical context of the

individual community. Part of the measure of the Promise to David’s ongoing vitality would be its

ability to coax each generation of new readers into fresh interpretations. Texts like the Promise to

David that deal with issues of vital importance to a community attract commentary, whether by

editorial insertions and revision or by complete rewriting. By tracing a history of interpretations,

we piece together an intellectual history of ancient Israel and early Judaism. For the most part,

this intellectual history is a history of literary elites, i.e., of those who read, interpreted, and

passed on the literary traditions of ancient Israel to the next generation. Through the lens of 2

Samuel 7, the Promise to David, we gain a glimpse into the intellectual history of ancient Israel

and early Judaism. Throughout the literary history of the Promise, the symbiotic relationship

among text, reader, and society evolves.”

10. The bottom line of his much larger article is that this promise to David is open to be

interpreted with each generation and the changes of history, just as our Constitution is, and that

leave it open to the Christian interpretation where it is fulfilled only in Christ's reign on the

eternal throne. There is no escape from the fact that Peter preached that Jesus was, in fact, the

one promised to sit on David's throne forever. “Acts 2:29-30, 2:25-31, 34-36, “25 “For David says

of Him, ‘I saw the Lord always in my presence; For He is at my right hand, so that I will not be

shaken. 26 ‘Therefore my heart was glad and my tongue exulted; Moreover my flesh also will live

in hope; 27 Because You will not abandon my soul to Hades, �or allow Your Holy One to undergo

decay. 28 ‘You have made known to me the ways of life; You will make me full of gladness with

Your presence.’ 29 “Brethren, I may confidently say to you regarding the patriarch David that he

both died and was buried, and his tomb is with us to this day. 30 “And so, because he was a

prophet and knew that God had sworn to him with an oath to seat one of his descendants on his

throne, 31 he looked ahead and spoke of the resurrection of the Christ, that He was neither

abandoned to Hades, nor did His flesh suffer decay…34 “For it was not David who ascended into

heaven, but he himself says: ‘The Lord said to my Lord, “Sit at My right hand, 35 Until I make

Your enemies a footstool for Your feet.” ’ 36 “Therefore let all the house of Israel know for certain

that God has made Him both Lord and Christ—this Jesus whom you crucified.”

17 �athan reported to David all the words of this entire

revelation.

1. In order to assure accuracy �athan had to be filled with the Spirit of God to communicate this

revelation word for word. After speaking it, �athan wrote it down that the rest of history might

have this series of promises that effect all of history and all people of history.

2. Dr. Robert S. Rayburn, “�ow, if you read 2 Sam. 7 and nothing else, you would get the

impression that from this point on, Israel would be ruled by faithful kings and God's blessing

would rest upon the nation. She would go from strength to strength until the eternal kingdom

had been brought in. Of course, that did not happen. The fact is, this covenant with the house of

David was fulfilled in the lives of some kings and not in the lives of others (or rather, its blessings

fell on some kings and not on others because of the conditions being met or not), and, still today,

is fulfilled in largely invisible ways, in seemingly fitful ways. Yet the entire Scripture teaches us to

believe that one day this covenant will be fulfilled in ways visible to the entire world. The day has

not yet come but is coming when every knee will bow and every tongue confess Jesus Christ is the

King of Kings.

Dr. Waltke used to illustrate the history of this covenant with the image of the birthday cake. The

candles on the cake represent the various kings of Israel's history. Some are burning brightly,

some are snuffed out because of their unfaithfulness. And, of course, one by one, even the good

kings die and their candle burns out. Sometimes, such as when the baby Joash was spared from

Athaliah's plot to kill the royal offspring and was for some years the only descendant of David in

Israel, but was in hiding, there is but one candle and it is but a flicker of light. And, then, after

the exile, when there are no Davidic kings in Israel, no kings at all in fact, all the candles are out

and only a trail of smoke still rises from those that were burning most recently. But there is still

an unlit and larger candle in the center, hope of something yet to come. And when that candle

was lit, at the appearing of Jesus Christ, it proved to be like one of those trick birthday candles,

people try to blow it out but it repeatedly re-ignites and burns as brightly as before. And that

candle still burns and after all these centuries shows no sign of burning out!”

David's Prayer

18 Then King David went in and sat before the LORD,

and he said: "Who am I, O Sovereign LORD, and what is

my family, that you have brought me this far?

1. Constable, “"The heartfelt response of King David to the oracle of the prophet �athan is one

of the most moving prayers in Scripture . . ."127 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. �ormally Israelites stood or kneeled to pray. Perhaps David sat to pray

because he was a king.' 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.”

1B. Spurgeon, “DAVID was overwhelmed with the mercy of God! �athan’s message was too

much for him. He felt emotions in his bosom which he could not express. Like a wise man, he

went at once, while under the impulse of gratitude, into the place of nearness to God. It was not

everyone who might go in and sit before the Lord as he did, but he felt he had a special call to

draw near unto the Most High—and there he sat down in the posture of waiting to receive the

fulfillment of what was promised, in the posture of rest—as one who had, now, all that he could

desire and was pressed down under the weight of blessing. Yet the Psalmist’s sitting was also a

posture of worship and surely of all passages of Scripture none can be said to contain more true

adoration than that which is now before us.”

2. Pink, “In the passage which is now to be before us, we behold the effects which God’s

wondrous revelation through �athan had upon the soul of David. "Then went king David in, and

sat before the Lord; and he said, Who am I, O Lord God? and what is my house, that Thou hast

brought me hitherto?" (2 Sam. 7:18). Inexpressibly blessed is this. Such tidings as had just fallen

on his ears would have puffed up many a man, filled him with a sense of his own importance, and

caused him to act arrogantly toward his fellows. Far otherwise was it with "the man after God’s

own heart." Filled with joyful amazement at Jehovah’s infinite condescension, David at once left

the royal palace and betook himself to the humble tent which housed that sacred ark, there to

pour out his heart in adoration and praise. There is nothing like a keeling sense of God’s

sovereign, free and rich grace, to melt the soul, humble the heart, and stir unto true and

acceptable worship.

"Then went king David in, and sat before the Lord" (2 Sam. 7:18). This is in designed contrast

from verse 1: there the king "sat in his house"; here he is seen in the tabernacle, before Jehovah.

The word "sat before the Lord," probably refers to his continuance in the tabernacle, rather

than to the posture in which he prayed. "And he said, Who am I, O Lord God? and what is my

house, that Thou hast brought me hitherto?" (v. 18). How few kings there are who have such a

realization of their lowliness as this! All sense of personal greatness vanished when David came

into the presence of the great Jehovah. Ah, my reader, when the Lord is truly before us, "I" sinks

into utter insignificance! But it is only as we are absorbed with His perfections—His infinitude,

His majesty, His omnipotency—that self will be lost sight of.

3. Pastor Dan Baumgartner, “Who am I, O Sovereign Lord, and what is my family, that you have

brought me thus far? And as if this were not enough in your sight, O Sovereign Lord, you have

also spoken about the future of the house of your servant…” Seventeen times in the next 10

verses of prayer, David will address God as “O Sovereign Lord,” or “O Lord Almighty, God of

Israel” And he will say, “Do what you want with me and my family.” David’s heart has been

turned back towards God. He has been reminded of God’s grace in his life… “Why me, Lord?

Why would you do all this for me?” David receives God’s grace, and responds.”

4. Rossier, “I love to give this chapter the title “Communion.” God is confiding all His thoughts to

David, not only about himself and his people but also about Christ. David “went in, and sat

before Jehovah” (2 Sam. 7: 18) and in complete freedom, complete confidence, he now speaks to

the Lord of hosts who is seated between the cherubim, telling Him his thoughts, thoughts of

deepest appreciation for all that God had done for him. He rejoices with God in what God is

purposing to accomplish for him, for his people, and for his house.

The first thing worth noting is the king's humility. He has no thought of pride. Communion with

the Lord, instead of exalting man, lowers him in his own estimation. “Who am I, Lord Jehovah,

and what is my house, that Thou hast brought me hitherto?” (v. 18). David is well aware of his

origin and glories in it because this origin exalts the God who took him from the sheepcote!”

5. Gill, “Then went King David in…Into the tabernacle where the ark was, which he had prepared

for it, (2 Samuel 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, (Exodus 17:11,12) (1 Kings 19:4 ) . It is said that

Pythagoras, and also �uma, 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; and some of them F1 will not allow

that to them, since the seraphim above are even said to stand, (Isaiah 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" F2; he continued in meditation, prayer, and thanksgiving, and

such like acts of devotion, for a considerable time; so the Targum, in (1 Chronicles 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.”

6. Alan Carr has one of the best outlined sermons on this passage of anyone. I encourage you to

look it up. I will quote just one small section of it below.

A. It Was A Humble Devotion – �otice what David did. In verse 18, he went in and “sat down

before the Lord.” In verse 20, like a little child, he referred to himself in the third person. In

verse 18, he acknowledged the fact that he was unworthy of such a blessing. In verse 19-22,

David praised the Lord for His blessings, His grace and His wonderful love for His children.

David, the mighty king, assumed the place of a humble child before the presence of the Lord.

B. It Was A Holy Devotion – Even though David did not get his way in the matter, he was willing

to accept God’s plan for his life. His words are filled with praise for the God he loves. Unlike

some folks who pout when they do not get their way, David just praised the Lord because He

trusted God to know and to do that which is best all the time!

C. It Was An Honorable Devotion – David accepts God’s promises and acknowledges God’s

ability to bring them all to pass. In his prayer, David reveals a heart that is willing to accept

God’s plan, even though it is not what he originally wanted to do. The thrust of David’s prayer in

verses 27-29 is “thy kingdom come, thy will be done.” �o wonder David is called “a man after

God’s Own heart. If there is anything for us to remember from this message it is this: sometimes

you will not see your dreams fulfilled until you are willing to let them go forever. You have to be

willing to adopt God’s dream as your own. When that happens, you will get to see all your

dreams come true!”

19 And as if this were not enough in your sight, O

Sovereign LORD, you have also spoken about the future

of the house of your servant. Is this your usual way of

dealing with man, O Sovereign LORD ?

1. Pink, “As he meditated, divine light and understanding broke in upon him, so that he was

enabled, in measure at least, to penetrate the mysterious depths of that wonderful prophecy. The

golden future was now opened to him, shining with more than earthly glory and bliss. "He beheld

in spirit another Son than Solomon, another Temple than that built of stones and cedar, another

Kingdom than the earthly one on whose throne he sat. He beholds a sceptre and a crown, of

which his own on Mount Zion were only feeble types—dim and shadowy images"

(Krummacher’s David and the God man).

The last clause of verse 19 should be translated, more literally, "This is the law of the Man, the

Lord God," namely, "The Man" of Psalm 8;5, 6 and of Psalm 80:17! David was now given to

realize that the blessed promises which had been given to him through the prophet would be

made good in the person of the Messiah, who should yet issue from his own loins, who would be

"The Man," yet none other than "the Lord God" incarnate. Yes, God reveals His secrets to the

lowly, but hides them from those who are wise and prudent in their own esteem.

2. Gill, “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 (Hebrews 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 favors 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 (1 Chronicles 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" F3. 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.”

20 "What more can David say to you? For you know your

servant, O Sovereign LORD.

1. Gill, “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.''

2. Clarke, “How can I express my endless obligation to thee? “

21 For the sake of your word and according to your will,

you have done this great thing and made it known to your

servant.

1. Spurgeon, “There is some sweet doctrine here. The Lord blesses David, not because of David’s

virtue, or David’s merit, or David’s prowess, but for his own sake: “For thy word’s sake, and

according to thine own heart, hast thou done all these great things, to make thy servant know

them.” The reason why streams of love flow from God is just this, it is according to his nature. He

is a fountain, so the blessing must flow from him. He is a sun, so he must shine. It is not only

because we need his love, but because “God is love,” that his love is shed abroad in our hearts by

the Holy Ghost who is given unto us.”

2. Grant, “After hearing such great things from God, David (in verse 20) shows himself to be at a

loss for words by which to respond to the Lord, yet takes comfort in the fact that God knew His

servant well. He sees too (v.21) that God was not doing all these things merely for David's

blessing, but for His word's sake and according to His own heart. The glory of God is the highest

consideration in this matter God's Word is to be absolutely fulfilled in accordance with the

counsels of His own heart. Of course, when the name of God is supremely honored, there will be

marvelous blessing for His creatures too. But His glory is first. David also deeply appreciates the

fact that God has kindly acquainted His servant with His wonderful counsels of grace.”

3. Gill, “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 (1 Chronicles 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 �athan 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.”

4. Deffinbaugh, “David has fallen into the very trap that God warned Israel to avoid. He has

begun to take credit for what God has done. He begins to think of God as dependent upon him,

rather than to worship God as a dependent creature. When David sees life from God's point of

view, he sees life clearly, as it is. He sees life as Israel was supposed to view it. �ow he is thinking

clearly, and when he does, he recognizes that both he and Israel are great by the grace of God

and nothing else. And for this David humbly praises God.” David came to understand what Paul

felt- “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable

are His judgments and unfathomable His ways! 34 For WHO HAS K�OW� THE MI�D OF

THE LORD, OR WHO BECAME HIS COU�SELOR? 35 Or WHO HAS FIRST GIVE� TO

HIM THAT IT MIGHT BE PAID BACK TO HIM AGAI�? 36 For from Him and through Him

and to Him are all things. To Him be the glory forever. Amen (Romans 11:33-36).”

22 "How great you are, O Sovereign LORD! There is no

one like you, and there is no God but you, as we have

heard with our own ears.

1. Tom Harding, “Believers can never be found guilty of giving too much honor, praise, and all

glory unto our sovereign God. David sits in the temple of God and prays and rejoices in his heart

because of the multitudes of grace and mercy revealed and experienced in his life. He prays,

"Who am I, O Lord God? And what is my house, that thou hast brought me hitherto?" (II Sam.

7:18). Truly, every believer can identify with David. When we consider who we are (sinners by

birth, choice, and practice—I Jn. 1:7-9), and when we consider who God is (holy, just, and

almighty—Isa. 45:21), it is amazing and astounding that He would show mercy to any, even more

so that God would show mercy to me, the chief of sinners (I Tim. 1:15). Every believer can say

with David, "Thou art great, O Lord God: for there is none like thee, neither is there any God

besides thee, according to all that we have heard with our ears" (II Sam. 7:22). The scriptures

plainly reveal to us there is none like our God (Isa. 46:9). What is He like? Consider these five

scriptures from theword!

1. "Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness?"

(Exo. 15:11).

2. "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the

remnant of his heritage? He restraineth not his anger for ever, because he delighteth in

mercy" (Micah7:18).

3. "O Lord God of hosts, who is a strong Lord like unto thee? or to thy faithfulness round about

thee? Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them"

(Psa. 89:8-9).

4. "Among the gods there is none like unto thee, O Lord; neither are there any works like unto

thy works. All nations whom thou hast made shall come and worship before thee, O Lord;

and shall glorify thy name. For thou art great, and doest wondrous things; thou art God

alone" (Psa. 86:8-10).

5. "And Solomon stood before the altar of the Lord in the presence of all the congregation of

Israel, and spread forth his hands toward heaven; and he said, Lord God of Israel, there is

no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy

with thy servants that walk before thee with all their heart" (I Kings 8:22-23).”

23 And who is like your people Israel—the one nation on

earth that God went out to redeem as a people for himself,

and to make a name for himself, and to perform great and

awesome wonders by driving out nations and their gods

from before your people, whom you redeemed from

Egypt? [c]

1. Gill, “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", (Exodus 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 (Isaiah 63:9-12) , 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 honor 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 (Psalms 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.”

24 You have established your people Israel as your very

own forever, and you, O LORD, have become their God.

1. God was the God of these people for a long time, but in this promise to David he has become

the God of Israel's people forever. God has made a personal commitment to be the God of

David's people for the rest of time and eternity. In David's mind this may have meant only to the

end of time, but the �ew Testament makes it clear that history as we know it will end, and there

is an eternal relationship with God and man, and these people will be in that relationship for all

eternity.

2. Gill, “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 (Hosea

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, (Deuteronomy 26:17,18) .”

25 "And now, LORD God, keep forever the promise you

have made concerning your servant and his house. Do as

you promised,

1. Spurgeon, “God's promises were never meant to be thrown aside as waste paper; He intended

that they should be used. God's gold is not miser's money, but is minted to be traded with.

�othing pleases our Lord 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." We glorify God when we

plead His promises. Do you think that God will be any the poorer for giving you the riches He has

promised? Do you dream that He will be any the less holy for giving holiness to you? Do you

imagine He will be any the less pure for washing you from your sins? He has said "Come now,

and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as

snow; though they be red like crimson, they shall be as wool." Faith lays hold upon the promise

of pardon, and it does not delay, saying, "This is a precious promise, I wonder if it be true?" but

it goes straight to the throne with it, and pleads, "Lord, here is the promise, 'Do as Thou hast

said.'" Our Lord replies, "Be it unto thee even as thou wilt." When a Christian grasps a promise,

if he do not take it to God, he dishonours Him; but when he hastens to the throne of grace, and

cries, "Lord, I have nothing to recommend me but this, 'Thou hast said it;'" then his desire shall

be granted. Our heavenly Banker delights to cash His own notes. �ever let the promise rust.

Draw the word of promise out of its scabbard, and use it with holy violence. Think not that God

will be troubled by your importunately reminding Him of His promises. He loves to hear the loud

outcries of needy souls. It is His delight to bestow favours. He is more ready to hear than you are

to ask. The sun is not weary of shining, nor the fountain of flowing. It is God's nature to keep His

promises; therefore go at once to the throne with "Do as Thou hast said."

26 so that your name will be great forever. Then men will

say, 'The LORD Almighty is God over Israel!' And the

house of your servant David will be established before

you.

1. David is delighted that his name will live forever, but even more so that the name of God as the

God over Israel will be great forever. The theme of forever is a key theme in this chapter, for it is

dealing with God's eternal purpose in history, and not just the historical time in which David

lived. It is dealing with history, but also with all that is to be beyond history.

2. Gill, “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, (John 13:31,32) ;

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, (2 Samuel 7:16 ) .”

27 "O LORD Almighty, God of Israel, you have revealed

this to your servant, saying, 'I will build a house for you.'

So your servant has found courage to offer you this

prayer.

1. Spurgeon, “How often God does for his servants what they desire to do for him! David desired

to build the Lord a house, and the Lord built him a house. When God's servants are not accepted

one way, they are another. �either do they take it ill that the Lord puts them off from the work

upon which they had set their desires; but they learn his will, bow before it, and praise him for it.

David went in and sat before the Lord, and offered prayer, for he felt moved in heart, so that he

could not do otherwise. When the Lord promises, we should supplicate: his giving times should

create for us special asking times.

2. "God respecteth not the arithmetic of our prayers, how many they are; nor the rhetoric of our

prayers, how long they are; nor the music of our prayers, how methodical they are; but the

divinity of our prayers, how heart sprung they are. �ot gifts, but graces prevail in prayer" (John

Trapp).

3. Gill, “For thou, O Lord of hosts, God of Israel…

As he is called in (2 Samuel 7:26 ) :

hast revealed to thy servant;

which he otherwise could not have known:

saying, I will build thee an house;

see (2 Samuel 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.”

4. Guzik, “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)”

28 O Sovereign LORD, you are God! Your words are

trustworthy, and you have promised these good things to

your servant.

1. David is fully assured that God can be trusted to keep his promises, for he is sovereign and

with such power he can make sure that nothing can prevent his keeping them. We know that

many of the kings that came from David were evil and were rejected by God. We know their have

been long periods when there was no king from the bloodline of David, and now there has been

many centuries with no such king. However, the promise is not that there will never be a time

without a king on David's throne, but that there will be a throne of David that is occupied by a

descendant of David forever, and that promise is kept in the person of Jesus Christ who reigns

now on that throne, and will occupy it forever.

29 �ow be pleased to bless the house of your servant, that

it may continue forever in your sight; for you, O Sovereign

LORD, have spoken, and with your blessing the house of

your servant will be blessed forever."

1. This is David's delighted amen, which means so be it, and that is what he is saying. Let it be as

you have promised. Let your blessings continue forever as you have said, for in this hope I can die

with great satisfaction that my name and my throne will be everlasting by your grace and power.

2. Gill, “@ow therefore let it please thee to bless the house of thy

servant…

�ot 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.”

3. From the Sermon �otebook we have this delightful conclusion: “David was not allowed to

build the Lord’s Temple. But, he was allowed to make preparations for the fulfillment of the

dream. In 1 Chron. 22:1-19; David prepared all the materials necessary for the construction of

the building. In 1 Chron. 28:1-17, David gave Solomon the plans and the instructions necessary

to fulfill the dream. So, in the end, David was still a part of seeing the dream accomplished. It

did not happen as he planned it, but he still got to be part of God’s plan; and that is a dream

come true!

If there is anything for us to remember from this message it is this: sometimes you will not see

your dreams fulfilled until you are willing to let them go forever. You have to be willing to adopt

God’s dream as your own. When that happens, you will get to see all your dreams come true!

A poem entitled “Treasures” has something to say about this matter.

One by one He took them from me,

All the things I valued most,

Until I was empty-handed;

Every glistening toy was lost.

And I walked earth’s highway, grieving,

In my rags and poverty.

Till I heard His voice inviting,

“Lift those empty hands to Me!”

So I held my hands toward Heaven,

And He filled them with a store

Of His transcendent riches

Till they could contain no more.

And at last I comprehended

With my stupid mind and dull,

That God COULD not pour His riches

Into hands already full.

The following Psalm was clearly composed in the light of this chapter in David's life.

Psalm 132

David reminds God of his devoted care for the ark

1 A Song of degrees. LORD, remember David, and all his afflictions:

2 How he sware unto the LORD, and vowed unto the mighty God of Jacob;

3 Surely I will not come into the tabernacle of my house, nor go up into my bed;

4 I will not give sleep to mine eyes, or slumber to mine eyelids,

5 Until I find out a place for the LORD, an habitation for the mighty God of Jacob.

6 Lo, we heard of it at Ephratah: we found it in the fields of the wood.

7 We will go into his tabernacles: we will worship at his footstool.

8 Arise, O LORD, into thy rest; thou, and the ark of thy strength.

9 Let thy priests be clothed with righteousness; and let thy saints shout for joy.

10 For thy servant David's sake turn not away the face of thine anointed.

with a repetition of God's promises

11 The LORD hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body

will I set upon thy throne.

12 If thy children will keep my covenant and my testimony that I shall teach them, their children

shall also sit upon thy throne for evermore.

13 For the LORD hath chosen Zion; he hath desired it for his habitation.

14 This is my rest for ever: here will I dwell; for I have desired it.

15 I will abundantly bless her provision: I will satisfy her poor with bread.

16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy.

17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed.

18 His enemies will I clothe with shame: but upon himself shall his crown flourish.

Adam Clarke has these comments on this chapter:

"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, 24:27,44; ; Acts 17:2,3;; 28:23, 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.

�ow amongst all the circumstances which form this chain of prophecy, the first reference made in

the �ew Testament relates to his descent; for the �ew 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 Genesis 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 honourable 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 @athan 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. 2 Samuel 7:10,14

"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 2 Samuel 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 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 2 Samuel 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 2 Samuel 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 vesamti, and unetati, may be rendered in the time past or present, is allowed

by our own translators; who here 7:11) render vahanichothi, and have caused thee to rest, and also

render 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 APPOI@TED a place

for my people Israel; and HAVE PLA@TED them, that they may dwell in a place of their own, and

move no more. @either 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 honour 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. �ow 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, 6:12,13,) 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 THRO@E, 1 Corinthians 3:9-17 , St. Paul says, Ye are God's

BUILDI@G-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, 3:6,)

CHRIST, AS A SO@ OVER HIS OW@ HOUSE, WHOSE HOUSE ARE WE.

"As to the third and greatest difficulty, that also may be removed by a more just translation of

2 Samuel 7:14 ; for the Hebrew words do not properly signify what they are now made to speak.

It is certain that the principal word, behaavotho, is not the active infinitive of kal, which wouid be

but from is in niphal, as from. 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: EVE@ I@ HIS SUFFERI@G FOR I@IQUITY, 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 Isaiah 53:4,5: 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 Hebrews 11:26. Thus, then, God

declares himself the Father of the Son here meant; (see also Hebrews 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 favour 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, Luke 1:32,33, 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 2 Samuel

7:16, lephaneycha, is rendered as 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, 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?

"�ext 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 @athan, 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, 1 Chronicles 22:8-13; ; 28:7. Let

the first message be compared with this second in 1 Chronicles 22:8-13 , which the Syriac version

(at 1 Chronicles 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, 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, (, natus est,) IS

BOR@ 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,

"From David's address to God, after receiving the message by �athan, 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 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, 1 Corinthians 15:45,47 . This

meaning will be yet more evident from the parallel place, 1 Chronicles 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 ureithani kethor haadam hammaalah literally signify, and

thou hast regarded me according to the order of the ADAM THAT IS FUTURE, or THE MA@

THAT IS FROM ABOVE: (for the word hammaalah very remarkably signifies hereafter as to

time, and from above as to place:) and thus St. Paul, including both senses-THE SECO�D MA�

is THE LORD FROM HEAVE�-and Adam is the figure of him that was to come, or the future,

Romans 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 VIRGI� SHALL CO�CEIVE,

part of that note here follows: 'The speech of David 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 2:30) concerning DAVID: that being a

prophet, and K@OWI@G 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,”