2 Samuel 7:3-7 sits inside this longer paragraph.
3Nathan said to the king, “Go, do all that is in your heart; for Yahweh is with you.”
4That same night, Yahweh’s word came to Nathan, saying, 5“Go and tell my servant David, ‘Yahweh says, “Should you build me a house for me to dwell in? 6For I have not lived in a house since the day that I brought the children of Israel up out of Egypt, even to this day, but have moved around in a tent and in a tabernacle. 7In all places in which I have walked with all the children of Israel, did I say a word to any of the tribes of Israel, whom I commanded to be shepherd of my people Israel, saying, ‘Why have you not built me a house of cedar?’ ” ’ 8Now therefore tell my servant David this, ‘Yahweh of Armies says, “I took you from the sheep pen, from following the sheep, to be prince over my people, over Israel. 9I have been with you wherever you went, and have cut off all your enemies from before you. I will make you a great name, like the name of the great ones who are in the earth. 10I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more. The children of wickedness will not afflict them any more, as at the first, 11and as from the day that I commanded judges to be over my people Israel. I will cause you to rest from all your enemies. Moreover Yahweh tells you that Yahweh will make you a house. 12When your days are fulfilled, and you sleep with your fathers, I will set up your offspring after you, who will proceed out of your body, and I will establish his kingdom. 13He will build a house for my name, and I will establish the throne of his kingdom forever. 14I will be his father, and he will be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; 15but my loving kindness will not depart from him, as I took it from Saul, whom I put away before you. 16Your house and your kingdom will be made sure forever before you. Your throne will be established forever.” ’ ” 17Nathan spoke to David all these words, and according to all this vision.
Geneva Bible translators 1599 · Public Domain On vv5, 7 Meaning, he should not: yet Nathan speaking according to…
Meaning, he should not: yet Nathan speaking according to man’s judgment and not by the spirit of prophecy, permitted him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–7 2Sa 7:3 And Nathan said to the king, Go,…
2Sa 7:3 And Nathan said to the king, Go, do all that [is] in thine heart; for the LORD [is] with thee.
Ver. 3. And Nathan said.] Ex proprio sensu, out of his private opinion, and not by divine revelation. Good men, then, may be out in matters of religion, as here both David and Nathan were; neither is it safe to pin our faith on another man’s sleeve - for who knoweth whither he may carry it? - but to "prove all things," and to "hold fast only that which is good." {1Th 5:21} Nathan himself was here too well persuaded of David, as if he had been infallible: and why? For the Lord is with thee. What? always, and in all things? No, nor with any man in this life, surely. Nimis augusta res est nuspiam errare. Nathan shall see and say ere long, that he was mistaken. It is with us while here, as it was once with Peter, we walk one step and sink another.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3–7 Pursue thy intentions, and build a house for the…
Pursue thy intentions, and build a house for the ark. The design being pious, and the thing not forbidden by God, Nathan hastily approves it, before he had either seriously considered it in his own mind, or consulted God about it, as both he and David certainly ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetical inspiration, but some things by a human spirit, and prudent conjecture; and therefore they were ignorant and mistaken in some matters, as 1Sa 16:6; 2Ki 4:27.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v4 We have here a full revelation of God's favour…
We have here a full revelation of God's favour to David and the kind intentions of that favour, the notices and assurances of which God sent him by Nathan the prophet, whom he entrusted to deliver this long message to him. The design of it is to take him off from his purpose of building the temple and it was therefore sent, 1. By the same hand that had given him encouragement to do it, lest, if it had been sent by any other, Nathan should be despised and insulted and David should be perplexed, being encouraged by one prophet and discouraged by another. 2. The same night, that Nathan might not continue long in an error nor David have his head any further filled with thoughts of that which he must never bring to pass. God might have said this to David himself immediately, but he chose to send it by Nathan, to support the honour of his prophets, and to preserve in David a regard to them. Though he be the head, they must be the eyes by which he must see the visions of the Almighty, and the tongue by which he must hear the word of God. He that delivered this long message to Nathan assisted his memory to retain it, that he might deliver it fully (he being resolved to deliver it faithfully) as he received it of the Lord. Now in this message,
I. David's purpose to build God a house is superseded. God took notice of that purpose, for he knows what is in man; and he was well pleased with it, as appears Kg1 8:18, Thou didst well that it was in thy heart; yet he forbade him to go on with his purpose (Sa2 7:5): "Shalt thou build me a house? No, thou shalt not (as it is explained in the parallel place, Ch1 17:4); there is other work appointed for thee to do, which must be done first." David is a man of war, and he must enlarge the borders of Israel, by carrying on their conquests. David is a sweet psalmist, and he must prepare psalms for the use of the temple when it is built, and settle the courses of the Levites; but his son's genius will better suit for building the house, and he will have a better treasure to bear the charge of it, and therefore let it be reserved for him to do. As every man hath received the gift, so let him minister. The building of a temple was to be a work of time, and preparation made for it; but it was a thing that had never been spoken of till now. God tells him, 1. That hitherto he had never had a house built for him (Sa2 7:6), a tabernacle had served hitherto, and it might serve awhile longer. God regards not outward pomp in his service; his presence was as surely with his people when the ark was in a tent as when it was in a temple. David was uneasy that the ark was in curtains (a mean and movable habitation), but God never complained of it as any uneasiness to him. He did not dwell, but walk, and yet fainted not, nor was weary. Christ, like the ark, when here on earth walked in a tent or tabernacle, for he went about doing good, and dwelt not in any house of his own, till he ascended on high, to the mansions above, in his Father's house, and there he sat down. The church, like the ark, in this world is ambulatory, dwells in a tent, because its present state is both pastoral and military; its continuing city is to come. David, in his psalms, often calls the tabernacle a temple (as Psa 5:7; Psa 27:4; Psa 29:9; Psa 65:4; Psa 138:2), because it answered the intention of a temple, though it was made but of curtains. Wise and good men value not the show, while they have the substance. David perhaps had more true devotion, and sweeter communion with God, in a house of curtains, than any of his successors in the house of cedar. 2. That he had never given any orders or directions, or the least intimation, to any of the sceptres of Israel, that is, to any of the judges, Ch1 17:6 (for rulers are called sceptres, Eze 19:14, the great Ruler is called so, Num 24:17), concerning the building of the temple, Sa2 7:7. That worship only is acceptable which is instituted; why should David therefore design what God never ordained? Let him wait for a warrant, and then let him do it. Better a tent of God's appointing than a temple of his own inventing.
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II. David is reminded of the great things God had done for him, to let him know that he was a favourite of heaven, though he had not the favour to be employed in this service, as also that God was not indebted to him for his good intentions, but, whatever he did for God's honour, God was beforehand with him, Sa2 7:8, Sa2 7:9. 1. He had raised him from a very mean and low condition: He took him from the sheep-cote. It is good for those who have come to great preferment to be often reminded of their small beginnings, that they may always be humble and thankful. 2. He had given him success and victory over his enemies (Sa2 7:9): "I was with thee whithersoever thou wentest, to protect thee when pursued, to prosper thee when pursuing. I have cut off all thy enemies, that stood in the way of thy advancement and settlement." 3. He had crowned him not only with power and dominion in Israel, but with honour and reputation among the nations about: I have made thee a great name. He had become famous for his courage, conduct, and great achievements, and was more talked of than any of the great men of his day. A great name is what those who have it have great reason to be thankful for and may improve to good purposes, but what those who have it not have no reason to be ambitious of: a good name is more desirable. A man may pass through the world very obscurely and yet very comfortably.
III. A happy establishment is promised to God's Israel, Sa2 7:10, Sa2 7:11. This comes in in a parenthesis, before the promises made to David himself, to let him understand that what God designed to do for him was for Israel's sake, that they might be happy under his administration, and to give him the satisfaction of foreseeing peace upon Israel, when it was promised him that he should see his children's children, Psa 128:6. A good king cannot think himself happy unless his kingdom be so. The promises that follow relate to his family and posterity; these therefore, which speak of the settlement of Israel, intend the happiness of his own reign. Two things are promised: - 1. A quiet place: I will appoint a place for my people Israel. It was appointed long ago, yet they were disappointed, but now that appointment should be made good. Canaan should be clearly their own without any ejection or molestation. 2. A quiet enjoyment of that place: The children of wickedness (meaning especially the Philistines, who had been so long a plague to them) shall not afflict them any more; but, as in the time that I caused judges to be over my people Israel, I will cause thee to rest from all thy enemies (so Sa2 7:11 may be read), that is, "I will continue and complete that rest; the land shall rest from war, as it did under the judges."
IV. Blessings are entailed upon the family and posterity of David. David had purposed to build God a house, and, in requital, God promises to build him a house, Sa2 7:11. Whatever we do for God, or sincerely design to do though Providence prevents our doing it, we shall in no wise lose our reward. He had promised to make him a name (Sa2 7:9); here he promises to make him a house, which should bear up that name. It would be a great satisfaction to David, while he lived, to have the inviolable assurance of a divine promise that his family should flourish when he was dead. Next to the happiness of our souls, and the church of God, we should desire the happiness of our seed, that those who come of us may be praising God on earth when we are praising him in heaven.
1. Some of these promises relate to Solomon, his immediate successor, and to the royal line of Judah. (1.) That God would advance him to the throne. Those words, when thy days be fulfilled, and thou shalt sleep with thy fathers, intimate that David himself should come to his grave in peace; and then I will set up thy seed. This favour was so much the greater because it was more than God had done for Moses, or Joshua, or any of the judges whom he called to feed his people. David's government was the first that was entailed; for the promise made to Christ of the kingdom was to reach to his spiritual seed. If children, then heirs. (2.) That he would settle him in the throne: I will establish his kingdom (Sa2 7:12), the throne of his kingdom, Sa2 7:13. His title shall be clear and uncontested, his interest confirmed, and his administration steady. (3.) That he would employ him in that good work of building the temple, which David had only the satisfaction of designing: He shall build a house for my name, Sa2 7:13. The work shall be done, though David shall not have the doing of it. (4.) That he would take him into the covenant of adoption (Sa2 7:14, Sa2 7:15): I will be his father, and he shall be my son. We need no more to make us and ours happy than to have God to be a Father to us and them; and all those to whom God is a Father he by his grace makes his sons, by giving them the disposition of children. If he be a careful, tender, bountiful Father to us, we must be obedient, tractable, dutiful children to him. The promise here speaks as unto sons. [1.] That his Father would correct him when there was occasion; for what son is he whom the Father chasteneth not? Afflictions are an article of the covenant, and are not only consistent with, but flow from, God's fatherly love. "If he commit iniquity, as it proved he did (Kg1 11:1), I will chasten him to bring him to repentance, but it shall be with the rod of men, such a rod as men may wield - I will not plead against him with the great power of God," Job 23:6. Or rather such a rod as men may bear - "I will consider his frame, and correct him with all possible tenderness and compassion when there is need, and no more than there is need of; it shall be with the stripes, the touches (so the word is) of the children of men; not a stroke, or wound, but a gentle touch." [2.] That yet he would not disinherit him (Sa2 7:15): My mercy (and that is the inheritance of sons) shall not depart from him. The revolt of the ten tribes from the house of David was their correction for iniquity, but the constant adherence of the other two to that family, which was a competent support of the royal dignity, perpetuated the mercy of God to the seed of David, according to this promise; though that family was cut short, yet it was not cut off, as the house of Saul was. Never any other family swayed the sceptre of Judah than that of David. This is that covenant of royalty celebrated (Psa 89:3, etc.) as typical of the covenant of redemption and grace.
2. Others of them relate to Christ, who is often called David and the Son of David, that Son of David to whom these promises pointed and in whom they had their full accomplishment. He was of the seed of David, Act 13:23. To him God gave the throne of his father David (Luk 1:32), all power both in heaven and earth, and authority to execute judgment. He was to build the gospel temple, a house for God's name, Zac 6:12, Zac 6:13. That promise, I will be his Father, and he shall be my Son, is expressly applied to Christ by the apostle, Heb 1:5. But the establishing of his house, and his throne, and his kingdom, for ever (Sa2 7:13, and again, and a third time Sa2 7:16. for ever), can be applied to no other than Christ and his kingdom. David's house and kingdom have long since come to an end; it is only the Messiah's kingdom that is everlasting, and of the increase of his government and peace there shall be no end. The supposition of committing iniquity cannot indeed be applied to the Messiah himself, but it is applicable (and very comfortable) to his spiritual seed. True believers have their infirmities, for which they may expect to be corrected, but they shall not be cast off. Every transgression in the covenant will not throw us out of covenant. Now, (1.) This message Nathan faithfully delivered to David (Sa2 7:17); though, in forbidding him to build the temple, he contradicted his own words, yet he was not backward to do it when he was better informed concerning the mind of God. (2.) These promises God faithfully performed to David and his seed in due time. Though David came short of making good his purpose to build God a house, yet God did not come short of making good his promise to build him a house. Such is the tenour of the covenant we are under; though there are many failures in our performances, there are none in God's.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–7 And Nathan said to the king, go, do till…
And Nathan said to the king, go, do till that is in thine heart,.... He perceived it was in his heart to build an house for God; he knew an house was to be built at one time or another, by some person or another; he knew it was a good work, and fit for a king to do, and might think this was a proper time any, he being at leisure, and therefore encouraged him to it: but inasmuch as the time when and the person by whom this was to be built were not pointed out particularly in the word of God, David and he should have consulted the Lord about it; in this they erred, and for which they were tacitly reproved; for, as the event shows, this was not the time when, nor David the person by whom, it was to be built. Nathan 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 Sa1 16:6,
for the Lord is with thee; prospering and succeeding him in all he undertook, giving him rest from all his enemies; and he might think that this motion he now made of building an house was from the Lord; the Targum is,"the Word of the Lord shall be for thine help,''
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or thine helper, and shall assist thee in this work. David being thus encouraged by the prophet, his thoughts were more employed about it, and he was resolute and eager to perform it; and now it was he penned the hundred thirty second psalm, in which he expresses his oath and vow to find a place to build on, Psa 132:1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3–6 Nathan said - Pursue thy intentions, and build an…
Nathan said - Pursue thy intentions, and build an house for the ark. The design being pious and the thing not forbidden by God, Nathan hastily approves it, before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things by an human spirit.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3, 5, 7 Verse 3. Nathan said to the king] In this…
Verse 3. Nathan said to the king] In this case he gave his judgment as a pious and prudent man, not as a prophet; for the prophets were not always under a Divine afflatus; it was only at select times they were thus honoured.
For the Lord is with thee.] Thou hast his blessing in all that thou doest, and this pious design of thine will most certainly meet with his approbation.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv3, 4, 7 2Sa 7:3. Nathan said, Go and do all that…
2Sa 7:3. Nathan said, Go and do all that is in thy heart — Pursue thy intentions, and build a house for the ark. The design being pious, and the thing not forbidden by God, Nathan hastily approves it before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things as religious men, by a human spirit.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv6–7 Have walked - Implying the frequent moving of the…
Have walked - Implying the frequent moving of the tabernacle, in the times of the Judges, as opposed to a settled resting in one place. The word tent, refers especially to the outward covering of skins, etc.: the tabernacle denotes the framework of beards and bars. Observe the constant reference to the Exodus and to the details as given in the books of Moses.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 7 Thee. David did not, perhaps, consult him as a…
Thee. David did not, perhaps, consult him as a prophet; and Nathan thought that the proposal was so just, that it might be safely carried into effect. The prophets are not inspired in all their actions. Joseph was of a different opinion from his father, Genesis xlviii. 19. Samuel supposed that Eliab should have been king; (1 Kings xvi. 6,) and Eliseus confesses, that God had concealed from his the affliction of the woman with whom he lodged, 4 Kings iv. 24. (Calmet) --- God afterwards sent the same Nathan to rectify his former decision, that he might not pass sentence, in future, without consulting him. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–4 Nathan said to the king, Go, do all that…
Nathan said to the king, Go, do all that is in thine heart--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 Sa1 16:6; Kg2 4:27).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 5, 7 3. Nathan said — The prophet gave this counsel…
3. Nathan said — The prophet gave this counsel from the apparent propriety and laudableness of David’s purpose, and not by divine revelation. Accordingly he was called upon that night to counsel the king differently. Here we learn that the prophets were not always under inspiration.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 5, 7 4. the word of the Lord came unto Nathan]…
4. the word of the Lord came unto Nathan] Observe the clear distinction between Nathan’s own judgment, which approved David’s resolution, and the divine message which he was commissioned to deliver to David.
4–17. The Lord’s message to David
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The connexion of thought in 2Sa_7:5-13 is as follows: “Thou shalt not build a house for Me (5–7), but I, who have chosen thee to be the ruler of my people, will build an house for thee (8–11), and thy son shall erect an house for me” (12, 13). The reasons why David’s zeal was thus checked must be carefully considered. The unsettled condition of the nation had made a fixed sanctuary impossible hitherto, and even now the time for it was not yet fully come. The house of David must be firmly established and peace secured, before this great step in the history of the national religion could be advantageously taken. Again, David was not to build the house “because he had shed much blood, and had made great wars” (1Ch_22:8; 1Ch_28:3).
Thus personally David was not the fitting man to build the temple, though he is not blamed for wars which were a necessity of the time; and the very fact that he had to wage these wars, shewed that the time for building the temple had not come, because the kingdom was not yet firmly established.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 4, 5, 7 (3) Go, do all that is in thine heart.—Nathan…
(3) Go, do all that is in thine heart.—Nathan naturally considered that it must be right for David to execute his pious purpose; but he spoke only according to his own sense of right, and not by Divine direction.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–7 Go, do all that is in thine heart. Nathan…
Go, do all that is in thine heart. Nathan rashly approves. The king"s purpose seems so pious that he does not doubt its acceptance by God.
The Prophet Nathan.
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References: (2Sa_12:1, 2Sa_12:25; 1Ki_1:10, 22 4:5; 1Ch_17:1 1Ch_29:29; 2Ch_9:29 2Ch_29:25; Zec_12:12)
This is the first mention of his name. He may have been trained by Samuel at Naioth, and become acquainted with David there; was now the confidential friend and spiritual adviser of the king; subsequently reproved him for his sin; gave him counsel concerning the accession of Solomon; aided him in the reorganization of public worship; and wrote annals of his reign. It was his vocation to interpret and announce the Divine mind to others. (see 1Sa_4:1) "The calling of a prophet was that of a preacher or pastor with reference to the congregation as a whole and its individual members; but was distinct from our modern ideas with reference to the calling as thus explained in his drawing directly from Divine revelation. The prophets have been rightly called "the conscience of the Israelitish state."... They held intercourse with God by means of prayer. They questioned God, (Hab_2:1) and he answered; but they did not receive Divine disclosures until they had first occupied an attitude of waiting and praying" (Delitzsch; Oehler, "Theology of the Old Testament;" Riehm).
1. All men, and especially those who are in authority, have need of wise and faithful counsel. The king himself is only a man; his position is apt to blind his judgment and corrupt his heart; whilst his responsibilities and the consequences of his actions are very great.
2. Even the wisest of counsellors are liable to err in judgment. (Job_32:9) "All that is in thine heart go, do." But herein Nathan spoke "out of his own mind, and not by Divine revelation" (J.H. Michaelis). The prophet, like the king, was only a man, (Act_10:26) imperfect and fallible, and often mistaken, when giving counsel according to his natural judgment and first impressions, without seeking and obtaining the counsel of God. It is not said that he spoke by "the word of the Lord," as he did afterwards (ver. 4). "Ofttimes our thoughts, although springing from motives of real religion, are not God"s thoughts; and the lesson here conveyed is most important not taking our own impressions, however earnestly and piously derived, as necessarily in accordance with the will of God, but testing them by his revealed Word" (Edersheim).
3. The errors of human judgment are rectified by Divine communications.
Such communications have been actually made; and they are unspeakably precious. The prophet clearly distinguished them from his own thoughts, and had an inward assurance and overpowering conviction that he was the organ of God. It is the privilege of all Christians to be "taught of God," and "led by the Spirit;" but unless their convictions and impulses accord with the revealed Word, they must be rejected.
4. The Word of Divine revelation admits of no questioning or contradiction; but should be received "with meekness," uttered with simplicity and fidelity, (Deu_12:32) and obeyed humbly, cheerfully, and fully. The prophet hesitated not to acknowledge his mistake, nor the king to lay aside his purpose in obedience to the will of the Lord (vers. 17, 18). D.
The Lord is with thee.
This brief and significant language has often been addressed to good men. And what can be more encouraging!
1. It describes an invaluable privilege. "Jehovah," the Eternal, the Unchangeable, the Faithful, the Covenant God of Israel, "is with thee;" not simply in his special presence, but also in his effectual grace, approving, directing, protecting, qualifying, helping, prospering thee. "I am with thee" (Gen_26:24; Exo_20:24)
1. It expresses a personal assurance. "With thee. Such assurance is given by the word of the prophet, the covenant of God, the argument of experience; (ver. 9 1Sa 18:32-37) and the conviction of the heart in the way of faith and, obedience.
2. It furnishes a powerful incitement to thanksgiving, prayer, conflict, labour, perseverance, hope (Hag_2:4; 1Co_15:58) "Lo, I am with you always." The spiritual presence and fellowship of Christ are the secret of all spiritual strength and success. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v5 Shalt thou build me an house for me to…
2Sa_7:5-17
Shalt thou build me an house for me to dwell in?
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Folded hands
1. Let us understand that a purpose may be good, yet Providence may see fit to deny its accomplishment. That is to say, God may take the will for the deed. We may work up a sort of personal enthusiasm, and because the end appears right in our eyes, may expect that Providence will immediately accept it; but, the question is not whether the plan is good, but whether it is Gods plan for us in which to serve Him. These so-called crises of human existence are sometimes nothing more nor less than mere crises of human will, dictating to God what ought to be done.
2. Let us remember that a wish may be intense, and yet it is not on that account to be granted. We act so often from mixed motives that we are not always the ones to know whether wishes we cherish are not wiles of the devil. The day has been for many a child of God, when he struggled with some most eager and passionate desire of his heart; God denied it, and the believer has lived to thank Him on the bended knees of his grateful soul. God has promised to grant, not what we seek or crave or implore in set terms, but what we need (Php_4:19).
3. Let us acknowledge that sometimes a human heart is too full of unworthy feeling for success in high spiritual endeavour. Hence the Lord does not entrust this to such agents. This hard decision for David is not without its parallel in modern experience. Are none of us men of blood? It is related of Richard the Lion-hearted that for seven whole years he would not suffer himself to take the Sacrament, because he was conscious of real hatred in his heart towards the king of France. It is possibly a poignant experience, but it may be profitable to acknowledge, There are things I cannot do, because God is holier than I am. For this will leave the way open for fresh increases in holiness at once; and it also settles ones mind down to give over impossibilities, and take up what is legitimately within reach.
4. Let us admit freely, that an intention may be excellent, and yet have to be surrendered into anothers hands. This plan of David was good, but Solomon was to carry it out; that was all (1Ki_8:18). God may choose to have his work done by those whom he selects, and not by volunteers.
5. Let us believe that a human heart may be apparently broken, and yet remain full of joy. Every now and then we fall on some new chapter which shows King Davids frank delight in this lowly task permitted to him (1Ch_28:2-8). He rouses the whole nation with his enthusiasm; and yet his first sentence of address is a candid statement of his purpose which the Lord had thwarted the moment he mentioned it, and now of the purpose which had come in the place of it, making him as happy as a child. Now let us add only an illustration of this whole thought, and finish. Two boys, Franz Knigstein and Albrecht Durer, once lived together in Nuremberg; they were going to be artists, and had entered Michael Wohlgemuths study for instruction. The parents of both were poor, and were struggling to keep their sons at their work, until they should be able to care for themselves. Of these two pupils, the master knew that Albrecht possessed genius, but Franz would never make a painter of whom he should be proud. But both were industrious and frugal and affectionate. They loved each other tenderly, and were kind and faithful unto all at home. Years passed on: one went to Italy, the other continued study in Germany. Ere long Franz married, and, by and by, Albrecht; and the old people died, and times were hard, and art was dull. Albrecht feared that Franz had not the artist spirit, and could never succeed. Once they planned together to make an etching of the passion of our Lord; when they came to show each other what had been accomplished, the picture of Franz was cold and lifeless, while that of Albrecht was full of beauty. Franz himself saw it then. He was in middle life, and so far as he knew he had been a failure. He must give it up; he could not be successful as an artist. But he did not complain; only for a passionate moment he buried his face in his hands. Then he said in broken tones, though still full of courage: The good Lord gave me no such gift as this; but he has something yet for me to do; some homely work shall be found for me; I was blind so long, so much time I have lost; be you the artist of Nuremberg, and I O, Franz! be quiet an instant, exclaimed Albrecht; and a quick rush was made to the paper before him on the table. Only a few lines with a swift pencil: Franz thought he was adding another stroke to his etching, and waited patiently leaning over the mantel with his fingers twined and clasped. And then, next day. Albrecht showed his friend the sheet: Why, those are only my own hands, said Franz; where did you get them? And there was hardly need of an answer. I took them as you stood, making the sad surrender of your life so very, very bravely; and I murmured to myself, those hands that may never paint a picture, can now most certainly make one; I have faith in those folded hands, my brother-friend: they will go to mens hearts in the years to come! And, sure enough, the prophecy was true; for over the artistic world has gone the tale, and over the worlds of love and duty has gone the picture; and the Folded Hands, by Albrecht Durer, are but the hands of Franz Knigstein once folded in sweet, brave resignation, when he gave up his dearest wish, and yet believed the good Lord had a homely duty for him to do, worth the doing. That is the picture which hangs up over my table, and has hung there for years; a mere copy of an etching that belongs in the gallery of Vienna. What it means is, there are some things, my Christian friend, you and I can never do! But there are others we can do, and we can always do something towards accomplishing a preparation for some one else to finish; and what matters all the humiliation, if only the dear Lord gets the glory? (C. S. Robinson, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v4 2 Samuel
2 Samuel
THE PROMISED KING AND TEMPLE-BUILDER
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2Sa 7:4 - 2Sa 7:16.
The removal of the ark to Jerusalem was but the first step in a process which was intended to end in the erection of a permanent Temple. The time for the next step appeared to David to have come when he had no longer to fight for his throne. Rest from enemies should lead to larger work for God, else repose will be our worst enemy, and peace will degenerate into self-indulgent sloth. A devout heart will not be content with personal comfort and dwelling in a house of cedar, while the ark has but a tent for its abode. There should be a proportion between expenditure on self and on religious objects. How many professing Christians might go to school to David! Luxury at home and niggardliness in God’s work make an ugly pair, but, alas! a common one.
Nathan approved, as was natural. But he knew the difference between his own thoughts and ‘the word of the Lord’ that came to him, and, like a true man, he went in the morning and contradicted, by God’s authority, his own precipitate sanction of the king’s proposal. Clearly, divine communications were unmistakably distinguishable from the recipient’s own thoughts.
The divine message first negatives the intention to build a house. In 1 Chronicles a positive prohibition takes the place of the question in 2Sa 7:5, but that is only a difference of form, for the question implies a negative answer. From David’s last words {1Ch 28:3} we learn that a reason for the prohibition was ‘because thou art a man of war, and hast shed blood.’ His wars were necessary, and tended to establish the kingdom, but their existence showed that the time for building the Temple had not come, and there was a certain incongruity in a warrior king rearing a house for the God whose kingdom was in its essence peace.
The prohibition rests on a deep insight into the nature of Jehovah’s reign, and draws a broad distinction between His worship and the surrounding paganism. But the reason given in the text is very remarkable. God did not desire a permanent Temple. If we may so say, He preferred the less solid Tabernacle, as corresponding better to the simplicity and spirituality of His worship. A gorgeous stone Temple might easily become the sepulchre, rather than the shrine, of true devotion. The movable tent answered to the temporary character of the ‘dispensation.’ The more fixed and elaborate the externals of worship, the more danger of the spirit being stifled by them. The Old Testament worship was necessarily ceremonial, but here is a caveat against the stiffening of ceremonial into stereotyped formalism.
The prohibition was accompanied by gracious and far-reaching promises, designed to assure David of God’s approbation of his motive, and to open up to him the vision of the future and the wonders that should be. We need say little about the retrospective part of the message {2Sa 7:8 - 2Sa 7:9}. God had been the agent in all David’s past, had lifted him from the quiet following of his sheep, had given him rule, which was but a delegated authority. Israel was ‘My people,’ and therefore he was but an instrument in God’s hand, and was not to govern by his own fancies or for his own advantage.
Every devout man’s life is the realisation of a plan of God’s, and we sin against ourselves as well as Him if we do not often let thankful thoughts retrace all the way by which the Lord our God has led us.
With 2Sa 7:9 the prophecy turns to the future. David personally is promised the continuance of God’s help; then a permanent, peaceful possession of the land is promised to the nation, and finally the perpetuity of the kingdom in the Davidic line is promised. The prophecy as to the nation, like all such prophecies, is contingent on national obedience. The future of the kingdom will stand in blessed contrast with the wild times of the Judges, if-and only if-Israel behaves as ‘My people’ should.
But the main point of the prophecy is the promise to David’s ‘seed.’ In form it attaches itself very significantly to David’s intention to build a house for Jehovah. That would invert the true order, for Jehovah was about to build a house, that is, a permanent posterity, for David. God must first give before man can requite. All our relations to Him begin with His free mercy to us. And our building for Him should ever be the result of His building for us, and will, in some humble way, resemble the divine beneficence by which it has been quickened into action. The very foundation principles of Christian service are expressed here, in guise fitted to the then epoch of revelation.
But the relation of the two things, God’s building and Solomon’s, is not exhausted by such considerations. The consolidation of the monarchy in David’s family was an essential preliminary to the rearing of the Temple. That work needed tranquil times, abundant resources, leisure, and assured dominion. So the prophet goes on to promise that David shall be succeeded by his ‘seed,’ who shall build the Temple.
Further, three great promises are given in reference to David’s seed,- a perpetual kingdom, a personal relation of sonship to Jehovah, and paternal chastisement, if necessary, but no such departure of Jehovah’s mercy as had darkened the close of Saul’s sad reign. Then, finally, the assurance is reiterated of the perpetuity of David’s house and throne. The remarkable expression in 2Sa 7:16, ‘established before thee’ {that is, David}, if it is the true reading, suggests a hint of the life after death, and conceives of the long-dead king as in some manner cognisant of the fortunes of his descendants. But the Septuagint reads ‘before Me,’ and that reading is confirmed by 2Sa 7:26 and 2Sa 7:29, and by Psa 89:36.
Now it is clear that these promises were in part directed to, and fulfilled in, Solomon. But it is as clear that the great promise of an eternal dominion, which is emphatically repeated thrice, goes far beyond him. We are obliged to recognise a second meaning in the prophecy, in accordance with Old Testament usage, which often means by ‘seed’ a line of successive generations of descendants. But no succession of mortal men can reach to eternal duration.
Apart from the fact that the kingdom, in the form in which David’s descendants ruled over it, has long since crumbled away, the large words of the promise must be regarded as inflated and exaggerated, if by ‘for ever’ is only meant ‘for long generations.’ A ‘seed,’ or line of perishable men, can only last for ever if it closes in a Person who is not subject to the law of mortality. Unless we can with our hearts rejoicingly confess, ‘Thou art the King of glory, O Christ! Thy kingdom is an everlasting kingdom,’ we do not pierce to the full understanding of Nathan’s prophecy.
All the glorious prerogatives shadowed in it were but partially fulfilled in Israel’s monarchs. Their failures and their successes, their sins and their virtues, equally declared them to be but shadowy forerunners of Him in whom all that they at the best imperfectly aimed at and possessed is completely and for ever fulfilled. They were prophetic persons by their office, and pointed on to Him.
He has built the true Temple, in that His body is the seat of sacrifice and of revelation, and the meeting-place of God and man, and inasmuch as through Him we are built up into a spiritual house for an habitation of God. In Him is fulfilled the great prophecy of ‘My Servant the Branch,’ who ‘shall build the Temple of the Lord’ and ‘be a Priest upon His throne.’ In Him, too, is fulfilled in highest truth the filial relationship. The Israelitish kings were by office sons of God. He is the Son in ineffable derivation and eternal unity of life with the Father, and their communion is in closest oneness of will and mutual interchange of love. In that filial relation lies the assurance of Christ’s everlasting kingdom, for ‘the Father loveth the Son, and hath given all things into His hand.’
The prophecy is echoed in many places of Scripture, and is ever taken to refer to a single person. The angel of the annunciation moulded his salutation to the meek Virgin on it, when he declared that her Son ‘shall be called the Son of the Most High: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 6 do what is in your heart
do what is in your heart
Here "heart" represents the mind. AT: "do what you think you should" (See: Metonymy)
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for Yahweh is with you
Here "with you" means God is helping and blessing David. (See: Idiom)
the word of Yahweh came to Nathan, saying, "Go
The idiom "the word of Yahweh came to" is used to introduce a special message from God. AT: "Yahweh gave a message to Nathan. He said, 'Go" or "Yahweh spoke this message to Nathan: 'Go" (See: Idiom)
saying, "Go and tell David my servant, 'This is what Yahweh says: Will you build me a house in which to live?
This has quotations within quotations. It may be necessary to translate them as indirect quotation. AT: "saying, 'Go and ask David if he thinks that he will be the one to build a house in which I will live." (See: Quotes Within Quotes and Direct and Indirect Quotations)
Will you build me a house in which to live?
Yahweh uses a question to emphasize that David is not the one to build a house for Yahweh. This question can be translated as a statement. AT: "You will not build a house for me" (See: Rhetorical Question)
build me a house
Here "house" means a temple. In 2Sa 7:11 Yahweh will say that he will build a house for David. There "house" means a family. If your language has a word that can express both ideas, use it here and in 2Sa 7:11.
translationWords
heart
word of God
David
servant
house
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 5, 6, 7 7:3 Go ahead and do whatever you have in…
7:3 Go ahead and do whatever you have in mind: Nathan’s counsel to David was Nathan’s own idea. As it turned out, God disqualified David from building the Temple (see 1 Chr 22:8). Even true prophets are fallible when speaking on their own initiative rather than from God’s revelation.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.