mh_parser/vol_split/10 - 2Samuel/Chapter 7.xml

<div2 id="iiSam.viii" n="viii" next="iiSam.ix" prev="iiSam.vii" progress="42.11%" title="Chapter VII">
<h2 id="iiSam.viii-p0.1">S E C O N D   S A M U E L</h2>
<h3 id="iiSam.viii-p0.2">CHAP. VII.</h3>
<p class="intro" id="iiSam.viii-p1">Still the ark is David's care as well as his joy.
In this chapter we have, I. His consultation with Nathan about
building a house for it; he signifies his purpose to do it
(<scripRef id="iiSam.viii-p1.1" osisRef="Bible:2Sam.7.1-2Sam.7.2" parsed="|2Sam|7|1|7|2" passage="2Sa 7:1,2">ver. 1, 2</scripRef>) and Nathan
approves his purpose, <scripRef id="iiSam.viii-p1.2" osisRef="Bible:2Sam.7.3" parsed="|2Sam|7|3|0|0" passage="2Sa 7:3">ver.
3</scripRef>. II. His communion with God about it. 1. A gracious
message God sent him about it, accepting his purpose,
countermanding the performance, and promising him an entail of
blessings upon his family, <scripRef id="iiSam.viii-p1.3" osisRef="Bible:2Sam.7.4-2Sam.7.17" parsed="|2Sam|7|4|7|17" passage="2Sa 7:4-17">ver.
4-17</scripRef>. 2. A very humble prayer which David offered up to
God in return to that gracious message, thankfully accepting God's
promises to him, and earnestly praying for the performance of them,
<scripRef id="iiSam.viii-p1.4" osisRef="Bible:2Sam.7.18-2Sam.7.29" parsed="|2Sam|7|18|7|29" passage="2Sa 7:18-29">ver. 18-29</scripRef>. And, in both
these, there is an eye to the Messiah and his kingdom.</p>
<scripCom id="iiSam.viii-p0.1_1" osisRef="Bible:2Sam.7" parsed="|2Sam|7|0|0|0" passage="2Sa 7" type="Commentary"/>
<scripCom id="iiSam.viii-p0.2_1" osisRef="Bible:2Sam.7.1-2Sam.7.3" parsed="|2Sam|7|1|7|3" passage="2Sa 7:1-3" type="Commentary"/><div class="Commentary" id="Bible:2Sam.7.1-2Sam.7.3">
<h4 id="iiSam.viii-p1.7">David's Care of the Ark. (<span class="smallcaps" id="iiSam.viii-p1.8">b. c.</span> 1042.)</h4>
<p class="passage" id="iiSam.viii-p2">1 And it came to pass, when the king sat in his
house, and the <span class="smallcaps" id="iiSam.viii-p2.1">Lord</span> had given him
rest round about from all his enemies;   2 That the king said
unto Nathan the prophet, See now, I dwell in a house of cedar, but
the ark of God dwelleth within curtains.   3 And Nathan said
to the king, Go, do all that <i>is</i> in thine heart; for the
<span class="smallcaps" id="iiSam.viii-p2.2">Lord</span> <i>is</i> with thee.</p>
<p class="indent" id="iiSam.viii-p3">Here is, I. David at rest. <i>He sat in his
house</i> (<scripRef id="iiSam.viii-p3.1" osisRef="Bible:2Sam.7.1" parsed="|2Sam|7|1|0|0" passage="2Sa 7:1"><i>v.</i> 1</scripRef>),
quiet and undisturbed, having no occasion to take the field: <i>The
Lord had given him rest round about,</i> from all those that were
enemies to his settlement in the throne, and he set himself to
enjoy that rest. Though he was a man of war, he was <i>for
peace</i> (<scripRef id="iiSam.viii-p3.2" osisRef="Bible:Ps.120.7" parsed="|Ps|120|7|0|0" passage="Ps 120:7">Ps. cxx. 7</scripRef>) and
did not delight in war. He had not been long at rest, nor was it
long before he was again engaged in war; but at present he enjoyed
a calm, and he was in his element when he was sitting in his house,
meditating in the law of God.</p>
<p class="indent" id="iiSam.viii-p4">II. David's thought of building a temple
for the honour of God. He had built a palace for himself and a city
for his servants; and now he thinks of building a habitation for
the ark. 1. Thus he would make a grateful return for the honours
God put upon him. Note, When God, in his providence, has remarkably
done much for us, it should put us upon contriving what we may do
for him and his glory. <i>What shall I render unto the Lord?</i> 2.
Thus he would improve the present calm, and make a good use of the
rest God had given him. Now that he was not called out to serve God
and Israel in the high places of the field, he would employ his
thoughts, and time, and estate, in serving him another way, and not
indulge himself in ease, much less in luxury. When God, in his
providence, gives us rest, and finds us little to do of worldly
business, we must do so much the more for God and our souls. How
different were the thoughts of David when he sat in his palace from
Nebuchadnezzar's when he <i>walked in his!</i> <scripRef id="iiSam.viii-p4.1" osisRef="Bible:Dan.4.29-Dan.4.30" parsed="|Dan|4|29|4|30" passage="Da 4:29,30">Dan. iv. 29, 30</scripRef>. That proud man thought of
nothing but the might of his own power, and the honour of his own
majesty; this humble soul is full of contrivance how to glorify
God, and give honour to him. And how God resisteth the proud, and
giveth grace and glory to the humble, the event showed. David
considered (<scripRef id="iiSam.viii-p4.2" osisRef="Bible:2Sam.7.2" parsed="|2Sam|7|2|0|0" passage="2Sa 7:2"><i>v.</i> 2</scripRef>) the
stateliness of his own habitation (<i>I dwell in a house of
cedar</i>) and compared with that the meanness of the habitation of
the ark (<i>the ark dwells within curtains</i>), and thought this
incongruous, that he should dwell in a palace and the ark in a
tent. David had been uneasy till he found out <i>a place for the
ark</i> (<scripRef id="iiSam.viii-p4.3" osisRef="Bible:Ps.132.4-Ps.132.5" parsed="|Ps|132|4|132|5" passage="Ps 132:4,5">Ps. cxxxii. 4,
5</scripRef>), and now he is uneasy till he finds out a better
place. Gracious grateful souls, (1.) Never think they can do enough
for God, but, when they have done much, are still projecting to do
more and devising liberal things. (2.) They cannot enjoy their own
accommodations while they see the church of God in distress and
under a cloud. David can take little pleasure in a house of cedar
for himself, unless the ark have one. Those who <i>stretched
themselves upon beds of ivory,</i> and were <i>not grieved for the
affliction of Joseph,</i> though they had David's music, had not
David's spirit (<scripRef id="iiSam.viii-p4.4" osisRef="Bible:Amos.6.4 Bible:Amos.6.6" parsed="|Amos|6|4|0|0;|Amos|6|6|0|0" passage="Am 6:4,6">Amos vi. 4,
6</scripRef>) nor those who dwelt in their ceiled houses while
God's house lay waste.</p>
<p class="indent" id="iiSam.viii-p5">III. His communicating this thought to
Nathan the prophet. He told him, as a friend and confidant, whom he
used to advise with. Could not David have gone about it himself?
Was it not a good work? Was not he himself a prophet? Yes, but
<i>in the multitude of counsellors there is safety.</i> David told
him, that by him he might know the mind of God. It was certainly a
good work, but it was uncertain whether it was the will of God that
David should have the doing of it.</p>
<p class="indent" id="iiSam.viii-p6">IV. Nathan's approbation of it: <i>Go, do
all that is in thy heart; for the Lord is with thee,</i> <scripRef id="iiSam.viii-p6.1" osisRef="Bible:2Sam.7.3" parsed="|2Sam|7|3|0|0" passage="2Sa 7:3"><i>v.</i> 3</scripRef>. We do not find that David
told him that he purposed to build a temple, only that it was a
trouble to him that there was not one built, from which Nathan
easily gathered what was in his heart, and bade him go on and
prosper. Note, We ought to do all we can to encourage and promote
the good purposes and designs of others, and put in a good word, as
we have opportunity, to forward a good work. Nathan spoke this, not
in God's name, but as from himself; not as a prophet, but as a wise
and good man; it was agreeable to the revealed will of God, which
requires that all in their places should lay out themselves for the
advancement of religion and the service of God, though it seems his
secret will was otherwise, that David should not do this. It was
Christ's prerogative always to speak the mind of God, which he
perfectly knew. Other prophets spoke it only when the spirit of
prophecy was upon them; but, if in any thing they mistook (as
Samuel, <scripRef id="iiSam.viii-p6.2" osisRef="Bible:1Sam.16.6" parsed="|1Sam|16|6|0|0" passage="1Sa 16:6">1 Sam. xvi. 6</scripRef>, and
Nathan here) God soon rectified the mistake.</p>
</div><scripCom id="iiSam.viii-p0.3" osisRef="Bible:2Sam.7.4-2Sam.7.17" parsed="|2Sam|7|4|7|17" passage="2Sa 7:4-17" type="Commentary"/><div class="Commentary" id="Bible:2Sam.7.4-2Sam.7.17">
<h4 id="iiSam.viii-p6.4">God's Covenant with David. (<span class="smallcaps" id="iiSam.viii-p6.5">b. c.</span> 1042.)</h4>
<p class="passage" id="iiSam.viii-p7">4 And it came to pass that night, that the word
of the <span class="smallcaps" id="iiSam.viii-p7.1">Lord</span> came unto Nathan,
saying,   5 Go and tell my servant David, Thus saith the <span class="smallcaps" id="iiSam.viii-p7.2">Lord</span>, Shalt thou build me a house for me
to dwell in?   6 Whereas I have not dwelt in <i>any</i> house
since the time that I brought up the children of Israel out of
Egypt, even to this day, but have walked in a tent and in a
tabernacle.   7 In all <i>the places</i> wherein I have walked
with all the children of Israel spake I a word with any of the
tribes of Israel, whom I commanded to feed my people Israel,
saying, Why build ye not me a house of cedar?   8 Now
therefore so shalt thou say unto my servant David, Thus saith the
<span class="smallcaps" id="iiSam.viii-p7.3">Lord</span> of hosts, I took thee from the
sheepcote, from following the sheep, to be ruler over my people,
over Israel:   9 And I was with thee whithersoever thou
wentest, and have cut off all thine enemies out of thy sight, and
have made thee a great name, like unto the name of the great
<i>men</i> that <i>are</i> in the earth.   10 Moreover I will
appoint a place for my people Israel, and will plant them, that
they may dwell in a place of their own, and move no more; neither
shall the children of wickedness afflict them any more, as
beforetime,   11 And as since the time that I commanded judges
<i>to be</i> over my people Israel, and have caused thee to rest
from all thine enemies. Also the <span class="smallcaps" id="iiSam.viii-p7.4">Lord</span> telleth thee that he will make thee an
house.   12 And when thy days be fulfilled, and thou shalt
sleep with thy fathers, I will set up thy seed after thee, which
shall proceed out of thy bowels, and I will establish his kingdom.
  13 He shall build a house for my name, and I will stablish
the throne of his kingdom for ever.   14 I will be his father,
and he shall be my son. If he commit iniquity, I will chasten him
with the rod of men, and with the stripes of the children of men:
  15 But my mercy shall not depart away from him, as I took
<i>it</i> from Saul, whom I put away before thee.   16 And
thine house and thy kingdom shall be established for ever before
thee: thy throne shall be established for ever.   17 According
to all these words, and according to all this vision, so did Nathan
speak unto David.</p>
<p class="indent" id="iiSam.viii-p8">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,</p>
<p class="indent" id="iiSam.viii-p9">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 <scripRef id="iiSam.viii-p9.1" osisRef="Bible:1Kgs.8.18" parsed="|1Kgs|8|18|0|0" passage="1Ki 8:18">1 Kings viii. 18</scripRef>, <i>Thou didst well
that it was in thy heart;</i> yet he forbade him to go on with his
purpose (<scripRef id="iiSam.viii-p9.2" osisRef="Bible:2Sam.7.5" parsed="|2Sam|7|5|0|0" passage="2Sa 7:5"><i>v.</i> 5</scripRef>):
"<i>Shalt thou build me a house?</i> No, <i>thou shalt not</i> (as
it is explained in the parallel place, <scripRef id="iiSam.viii-p9.3" osisRef="Bible:1Chr.17.4" parsed="|1Chr|17|4|0|0" passage="1Ch 17:4">1 Chron. xvii. 4</scripRef>); 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. <i>As
every man hath received the gift, so let him minister.</i> 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 (<scripRef id="iiSam.viii-p9.4" osisRef="Bible:2Sam.7.6" parsed="|2Sam|7|6|0|0" passage="2Sa 7:6"><i>v.</i> 6</scripRef>), 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 <i>went about doing good,</i> 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 <scripRef id="iiSam.viii-p9.5" osisRef="Bible:Ps.5.7 Bible:Ps.27.4 Bible:Ps.29.9 Bible:Ps.65.4 Bible:Ps.138.2" parsed="|Ps|5|7|0|0;|Ps|27|4|0|0;|Ps|29|9|0|0;|Ps|65|4|0|0;|Ps|138|2|0|0" passage="Ps 5:7,27:4,29:9,65:4,138:2">Ps. v. 7; xxvii. 4; xxix. 9; lxv. 4;
cxxxviii. 2</scripRef>), 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, <scripRef id="iiSam.viii-p9.6" osisRef="Bible:1Chr.17.6" parsed="|1Chr|17|6|0|0" passage="1Ch 17:6">1 Chron. xvii.
6</scripRef> (for rulers are called <i>sceptres,</i> <scripRef id="iiSam.viii-p9.7" osisRef="Bible:Ezek.19.14" parsed="|Ezek|19|14|0|0" passage="Eze 19:14">Ezek. xix. 14</scripRef>, the great Ruler is
called so, <scripRef id="iiSam.viii-p9.8" osisRef="Bible:Num.24.17" parsed="|Num|24|17|0|0" passage="Nu 24:17">Num. xxiv. 17</scripRef>),
concerning the building of the temple, <scripRef id="iiSam.viii-p9.9" osisRef="Bible:2Sam.7.7" parsed="|2Sam|7|7|0|0" passage="2Sa 7:7"><i>v.</i> 7</scripRef>. 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.</p>
<p class="indent" id="iiSam.viii-p10">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, <scripRef id="iiSam.viii-p10.1" osisRef="Bible:2Sam.7.8-2Sam.7.9" parsed="|2Sam|7|8|7|9" passage="2Sa 7:8,9"><i>v.</i> 8,
9</scripRef>. 1. He had raised him from a very mean and low
condition: <i>He took him from the sheep-cote.</i> 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
(<scripRef id="iiSam.viii-p10.2" osisRef="Bible:2Sam.7.9" parsed="|2Sam|7|9|0|0" passage="2Sa 7:9"><i>v.</i> 9</scripRef>): "<i>I was
with thee whithersoever thou wentest,</i> to protect thee when
pursued, to prosper thee when pursuing. <i>I have cut off all thy
enemies,</i> 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>I have made thee a great name.</i> 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.</p>
<p class="indent" id="iiSam.viii-p11">III. A happy establishment is promised to
God's Israel, <scripRef id="iiSam.viii-p11.1" osisRef="Bible:2Sam.7.10-2Sam.7.11" parsed="|2Sam|7|10|7|11" passage="2Sa 7:10,11"><i>v.</i> 10,
11</scripRef>. 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 <i>see
his children's children,</i> <scripRef id="iiSam.viii-p11.2" osisRef="Bible:Ps.128.6" parsed="|Ps|128|6|0|0" passage="Ps 128:6">Ps.
cxxviii. 6</scripRef>. 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>I will appoint a place
for my people Israel.</i> 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: <i>The children of wickedness</i>
(meaning especially the Philistines, who had been so long a plague
to them) <i>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</i> (so <scripRef id="iiSam.viii-p11.3" osisRef="Bible:2Sam.7.11" parsed="|2Sam|7|11|0|0" passage="2Sa 7:11"><i>v.</i> 11</scripRef> may be read), that is, "I will
continue and complete that rest; the land shall rest from war, as
it did under the judges."</p>
<p class="indent" id="iiSam.viii-p12">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 <i>build him a house,</i>
<scripRef id="iiSam.viii-p12.1" osisRef="Bible:2Sam.7.11" parsed="|2Sam|7|11|0|0" passage="2Sa 7:11"><i>v.</i> 11</scripRef>. Whatever we
do for God, or sincerely design to do though Providence prevents
our doing it, we <i>shall in no wise lose our reward.</i> He had
promised to make him a name (<scripRef id="iiSam.viii-p12.2" osisRef="Bible:2Sam.7.9" parsed="|2Sam|7|9|0|0" passage="2Sa 7:9"><i>v.</i>
9</scripRef>); 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.</p>
<p class="indent" id="iiSam.viii-p13">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, <i>when
thy days be fulfilled, and thou shalt sleep with thy fathers,</i>
intimate that David himself should come to his grave in peace; and
then <i>I will set up thy seed.</i> 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. <i>If
children, then heirs.</i> (2.) That he would settle him in the
throne: <i>I will establish his kingdom</i> (<scripRef id="iiSam.viii-p13.1" osisRef="Bible:2Sam.7.12" parsed="|2Sam|7|12|0|0" passage="2Sa 7:12"><i>v.</i> 12</scripRef>), <i>the throne of his
kingdom,</i> <scripRef id="iiSam.viii-p13.2" osisRef="Bible:2Sam.7.13" parsed="|2Sam|7|13|0|0" passage="2Sa 7:13"><i>v.</i> 13</scripRef>.
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: <i>He shall build a house for my
name,</i> <scripRef id="iiSam.viii-p13.3" osisRef="Bible:2Sam.7.13" parsed="|2Sam|7|13|0|0" passage="2Sa 7:13"><i>v.</i> 13</scripRef>. 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
(<scripRef id="iiSam.viii-p13.4" osisRef="Bible:2Sam.7.14-2Sam.7.15" parsed="|2Sam|7|14|7|15" passage="2Sa 7:14,15"><i>v.</i> 14, 15</scripRef>): <i>I
will be his father, and he shall be my son.</i> 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 <i>as
unto sons.</i> [1.] That his Father would correct him when there
was occasion; for <i>what son is he whom the Father chasteneth
not?</i> Afflictions are an article of the covenant, and are not
only consistent with, but flow from, God's fatherly love. "<i>If he
commit iniquity,</i> as it proved he did (<scripRef id="iiSam.viii-p13.5" osisRef="Bible:1Kgs.11.1" parsed="|1Kgs|11|1|0|0" passage="1Ki 11:1">1 Kings xi. 1</scripRef>), <i>I will chasten him</i> to
bring him to repentance, but it shall be <i>with the rod of
men,</i> such a rod as men may wield—I will not <i>plead against
him with the great power</i> of God," <scripRef id="iiSam.viii-p13.6" osisRef="Bible:Job.23.6" parsed="|Job|23|6|0|0" passage="Job 23:6">Job xxiii. 6</scripRef>. Or rather such a rod as <i>men
may bear</i>—"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 <i>the stripes,</i> the
<i>touches</i> (so the word is) <i>of the children of men;</i> not
a stroke, or wound, but a gentle touch." [2.] That yet he would not
disinherit him (<scripRef id="iiSam.viii-p13.7" osisRef="Bible:2Sam.7.15" parsed="|2Sam|7|15|0|0" passage="2Sa 7:15"><i>v.</i>
15</scripRef>): <i>My mercy</i> (and that is the inheritance of
sons) <i>shall not depart from him.</i> 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 (<scripRef id="iiSam.viii-p13.8" osisRef="Bible:Ps.89.3-Ps.89.4" parsed="|Ps|89|3|89|4" passage="Ps 89:3,4">Ps. lxxxix. 3</scripRef>, &amp;c.) as typical
of the covenant of redemption and grace.</p>
<p class="indent" id="iiSam.viii-p14">2. Others of them relate to Christ, who is
often called <i>David</i> and the <i>Son of David,</i> that Son of
David to whom these promises pointed and in whom they had their
full accomplishment. He was of the <i>seed of David,</i> <scripRef id="iiSam.viii-p14.1" osisRef="Bible:Acts.13.23" parsed="|Acts|13|23|0|0" passage="Ac 13:23">Acts xiii. 23</scripRef>. To him God <i>gave the
throne of his father David</i> (<scripRef id="iiSam.viii-p14.2" osisRef="Bible:Luke.1.32" parsed="|Luke|1|32|0|0" passage="Lu 1:32">Luke i.
32</scripRef>), 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, <scripRef id="iiSam.viii-p14.3" osisRef="Bible:Zech.6.12-Zech.6.13" parsed="|Zech|6|12|6|13" passage="Zec 6:12,13">Zech. vi. 12,
13</scripRef>. That promise, <i>I will be his Father, and he shall
be my Son,</i> is expressly applied to Christ by the apostle,
<scripRef id="iiSam.viii-p14.4" osisRef="Bible:Heb.1.5" parsed="|Heb|1|5|0|0" passage="Heb 1:5">Heb. i. 5</scripRef>. But the
establishing of his house, and his throne, and his <i>kingdom, for
ever</i> (<scripRef id="iiSam.viii-p14.5" osisRef="Bible:2Sam.7.13" parsed="|2Sam|7|13|0|0" passage="2Sa 7:13"><i>v.</i> 13</scripRef>, and
again, and a third time <scripRef id="iiSam.viii-p14.6" osisRef="Bible:2Sam.7.16" parsed="|2Sam|7|16|0|0" passage="2Sa 7:16"><i>v.</i>
16</scripRef>. <i>for ever</i>), 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 <i>of the increase of his government and peace
there shall be no end.</i> 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 (<scripRef id="iiSam.viii-p14.7" osisRef="Bible:2Sam.7.17" parsed="|2Sam|7|17|0|0" passage="2Sa 7:17"><i>v.</i> 17</scripRef>); 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.</p>
</div><scripCom id="iiSam.viii-p0.4" osisRef="Bible:2Sam.7.18-2Sam.7.29" parsed="|2Sam|7|18|7|29" passage="2Sa 7:18-29" type="Commentary"/><div class="Commentary" id="Bible:2Sam.7.18-2Sam.7.29">
<h4 id="iiSam.viii-p14.9">David's Prayer for God's
Blessing. (<span class="smallcaps" id="iiSam.viii-p14.10">b. c.</span> 1042.)</h4>
<p class="passage" id="iiSam.viii-p15">18 Then went king David in, and sat before the
<span class="smallcaps" id="iiSam.viii-p15.1">Lord</span>, and he said, Who <i>am</i> I,
O Lord <span class="smallcaps" id="iiSam.viii-p15.2">God</span>? and what <i>is</i> my
house, that thou hast brought me hitherto?   19 And this was
yet a small thing in thy sight, O Lord <span class="smallcaps" id="iiSam.viii-p15.3">God</span>; but thou hast spoken also of thy servant's
house for a great while to come. And <i>is</i> this the manner of
man, O Lord <span class="smallcaps" id="iiSam.viii-p15.4">God</span>?   20 And what
can David say more unto thee? for thou, Lord <span class="smallcaps" id="iiSam.viii-p15.5">God</span>, knowest thy servant.   21 For thy
word's sake, and according to thine own heart, hast thou done all
these great things, to make thy servant know <i>them.</i>   22
Wherefore thou art great, <span class="smallcaps" id="iiSam.viii-p15.6">O Lord</span>
God: for <i>there is</i> none like thee, neither <i>is there
any</i> God beside thee, according to all that we have heard with
our ears.   23 And what one nation in the earth <i>is</i> like
thy people, <i>even</i> like Israel, whom God went to redeem for a
people to himself, and to make him a name, and to do for you great
things and terrible, for thy land, before thy people, which thou
redeemedst to thee from Egypt, <i>from</i> the nations and their
gods?   24 For thou hast confirmed to thyself thy people
Israel <i>to be</i> a people unto thee for ever: and thou, <span class="smallcaps" id="iiSam.viii-p15.7">Lord</span>, art become their God.   25 And
now, <span class="smallcaps" id="iiSam.viii-p15.8">O Lord</span> God, the word that thou
hast spoken concerning thy servant, and concerning his house,
establish <i>it</i> for ever, and do as thou hast said.   26
And let thy name be magnified for ever, saying, The <span class="smallcaps" id="iiSam.viii-p15.9">Lord</span> of hosts <i>is</i> the God over Israel: and
let the house of thy servant David be established before thee.
  27 For thou, <span class="smallcaps" id="iiSam.viii-p15.10">O Lord</span> of hosts,
God of Israel, hast revealed to thy servant, saying, I will build
thee a house: therefore hath thy servant found in his heart to pray
this prayer unto thee.   28 And now, O Lord <span class="smallcaps" id="iiSam.viii-p15.11">God</span>, thou <i>art</i> that God, and thy words be
true, and thou hast promised this goodness unto thy servant:  
29 Therefore now let it please thee to bless the house of thy
servant, that it may continue for ever before thee: for thou, O
Lord <span class="smallcaps" id="iiSam.viii-p15.12">God</span>, hast spoken <i>it:</i> and
with thy blessing let the house of thy servant be blessed for
ever.</p>
<p class="indent" id="iiSam.viii-p16">We have here the solemn address David made
to God, in answer to the gracious message God had sent him. We are
not told what he said to Nathan; no doubt he received him very
kindly and respectfully as God's messenger. But his answer to God
he took himself, and did not send by Nathan. When ministers deliver
God's message to us, it is not to them, but to God, that our hearts
must reply; he understands the language of the heart, and to him we
may come boldly. David had no sooner received the message than,
while the impressions of it were fresh, he retired to return an
answer. Observe,</p>
<p class="indent" id="iiSam.viii-p17">I. The place he retired to: He <i>went in
before the Lord,</i> that is, into the tabernacle where the ark
was, which was the token of God's presence; before <i>that</i> he
presented himself. God's will now is that men pray everywhere; but,
wherever we pray, we must set ourselves as before the Lord and set
him before us.</p>
<p class="indent" id="iiSam.viii-p18">II. The posture he put himself into: He
<i>sat before the Lord.</i> 1. It denotes the posture of his body.
Kneeling or standing is certainly the most proper gesture to be
used in prayer; but the Jews, from this instance, say, "It was
allowed to the kings of the house of David to sit in the temple,
and to no other." But this will by no means justify the ordinary
use of that gesture in prayer, whatever may be allowed in a case of
necessity. <i>David went in, and took his place before the
Lord,</i> so it may be read; but, when he prayed, he stood up as
the manner was. Or he <i>went in and continued before the Lord,</i>
staid some time silently meditating, before he began his prayer,
and then remained longer than usual in the tabernacle. Or, 2. It
may denote the frame of his spirit at this time. He went in, and
composed himself before the Lord; thus we should do in all our
approaches to God. <i>O God, my heart is fixed, my heart is
fixed.</i></p>
<p class="indent" id="iiSam.viii-p19">III. The prayer itself, which is full of
the breathings of pious and devout affection towards God.</p>
<p class="indent" id="iiSam.viii-p20">1. He speaks very humbly of himself and his
own merits. So he begins as one astonished: <i>Who am I, O Lord
God! and what is my house?</i> <scripRef id="iiSam.viii-p20.1" osisRef="Bible:2Sam.7.18" parsed="|2Sam|7|18|0|0" passage="2Sa 7:18"><i>v.</i> 18</scripRef>. God had reminded him of the
meanness of his original (<scripRef id="iiSam.viii-p20.2" osisRef="Bible:2Sam.7.8" parsed="|2Sam|7|8|0|0" passage="2Sa 7:8"><i>v.</i>
8</scripRef>) and he subscribed to it; he had low thoughts, (1.) Of
his personal merits: <i>Who am I?</i> He was upon all accounts a
very considerable and valuable man. His endowments both of body and
mind were extraordinary. His gifts and graces were eminent. He was
a man of honour, success, and usefulness, the darling of his
country and the dread of its enemies. Yet, when he comes to speak
of himself before God, he says, "<i>Who am I?</i> A man not worth
taking notice of." (2.) Of the merits of his family: <i>What is my
house?</i> His house was of the royal tribe, and descended from the
prince of that tribe; he was allied to the best families of the
country, and yet, like Gideon, thinks his family poor in Judah and
himself <i>the least in his father's house,</i> <scripRef id="iiSam.viii-p20.3" osisRef="Bible:Judg.6.15" parsed="|Judg|6|15|0|0" passage="Jdg 6:15">Judg. vi. 15</scripRef>. David thus humbled himself when
Saul's daughter was proposed to him for a wife (<scripRef id="iiSam.viii-p20.4" osisRef="Bible:1Sam.18.18" parsed="|1Sam|18|18|0|0" passage="1Sa 18:18">1 Sam. xviii. 18</scripRef>), but now with much more
reason. Note, It very well becomes the greatest and best of men,
even in the midst of the highest advancements, to have low and mean
thoughts of themselves; for the greatest of men are worms, the best
are sinners, and those that are highest advanced have nothing but
what they have received: "<i>What am I, that thou hast brought me
hitherto,</i> brought me to the kingdom, and to a settlement in it,
and rest from all my enemies?" It intimates that he could not have
reached this himself by his own management, if God had not brought
him to it. All our attainments must be looked upon as God's
vouchsafements.</p>
<p class="indent" id="iiSam.viii-p21">2. He speaks very highly and honourably of
God's favours to him. (1.) In what he had done for him: "<i>Thou
hast brought me hitherto,</i> to this great dignity and dominion.
Hitherto thou hast helped me." Though we should be left at
uncertainty concerning further mercy, we have great reason to be
thankful for that which has been done for us hitherto, <scripRef id="iiSam.viii-p21.1" osisRef="Bible:Acts.26.22" parsed="|Acts|26|22|0|0" passage="Ac 26:22">Acts xxvi. 22</scripRef>. (2.) In what he had
yet further promised him. God had done great things for him
already, and yet, as if those had been nothing, he had promised to
do much more, <scripRef id="iiSam.viii-p21.2" osisRef="Bible:2Sam.7.19" parsed="|2Sam|7|19|0|0" passage="2Sa 7:19"><i>v.</i> 19</scripRef>.
Note, What God has laid out upon his people is much, but what he
has laid up for them is infinitely more, <scripRef id="iiSam.viii-p21.3" osisRef="Bible:Ps.31.19" parsed="|Ps|31|19|0|0" passage="Ps 31:19">Ps. xxxi. 19</scripRef>. The present graces and comforts
of the saints are invaluable gifts; and yet, as if these were too
little for God to bestow upon his children, he has spoken
concerning them for a great while to come, even as far as eternity
itself reaches. Of this we must own, as David here, [1.] That it is
far beyond what we could expect: <i>Is this the manner of men?</i>
that is, <i>First,</i> Can man expect to be so dealt with by his
Maker? <i>Is this the law of Adam?</i> Note, Considering what the
character and condition of man are, it is very surprising and
amazing that God should deal with him as he does. Man is a mean
creature, and therefore under a law of distance—unprofitable to
God, and therefore under a law of disesteem and disregard—guilty
and obnoxious, and therefore under a law of death and damnation.
But how unlike are God's dealings with man to this law of Adam! He
is brought near to God, purchased at a high rate, taken into
covenant and communion with God; could this ever have been thought
of? <i>Secondly,</i> Do men usually deal thus with one another? No,
the way of our God is far above the manner of men. Though he be
high, he has respect to the lowly; and is this the manner of men?
Though he is offended by us, he beseeches us to be reconciled,
waits to be gracious, multiplies his pardons: and is this the
manner of men? Some give another sense of this, reading it thus:
<i>And this is the law of man, the Lord Jehovah,</i> that is, "This
promise of one whose kingdom shall be established for ever must be
understood of one that is a man and yet the Lord Jehovah, this must
be the law of such a one. A Messiah from my loins must be man, but,
reigning for ever, must be God." [2.] That beyond this there is
nothing we can desire: "<i>And what can David say more unto
thee?</i> <scripRef id="iiSam.viii-p21.4" osisRef="Bible:2Sam.7.20" parsed="|2Sam|7|20|0|0" passage="2Sa 7:20"><i>v.</i> 20</scripRef>.
What can I ask or wish for more? <i>Thou, Lord, knowest thy
servant,</i> knowest what will make me happy, and what thou hast
promised is enough to do so." The promise of Christ includes all.
If that man, the Lord God, be ours, what can we ask or think of
more? <scripRef id="iiSam.viii-p21.5" osisRef="Bible:Eph.3.20" parsed="|Eph|3|20|0|0" passage="Eph 3:20">Eph. iii. 20</scripRef>. The
promises of the covenant of grace are framed by him that knows us,
and therefore knows how to adapt them to every branch of our
necessity. He knows us better than we know ourselves; and therefore
let us be satisfied with the provision he has made for us. What can
we say more for ourselves in our prayers than he has said for us in
his promises?</p>
<p class="indent" id="iiSam.viii-p22">3. He ascribes all to the free grace of God
(<scripRef id="iiSam.viii-p22.1" osisRef="Bible:2Sam.7.21" parsed="|2Sam|7|21|0|0" passage="2Sa 7:21"><i>v.</i> 21</scripRef>), both the
great things he had done for him and the great things he had made
known to him. All was, (1.) For his word's sake, that is, for the
sake of Christ the eternal Word; it is all owing to his merit. Or,
"That thou mayest magnify thy word of promise above all thy name,
in making it the stay and store-house of thy people." (2.)
According to thy own heart, thy gracious counsels and designs,
<i>ex mero motu—of thy own good pleasure. Even so, Father, because
it seemed good in thy eyes.</i> All that God does for his people in
his providences, and secures to them in his promises, is for his
pleasure and for his praise, the pleasure of his will and the
praise of his word.</p>
<p class="indent" id="iiSam.viii-p23">4. He adores the greatness and glory of God
(<scripRef id="iiSam.viii-p23.1" osisRef="Bible:2Sam.7.22" parsed="|2Sam|7|22|0|0" passage="2Sa 7:22"><i>v.</i> 22</scripRef>): <i>Thou art
great, O Lord God! for there is none like thee.</i> God's gracious
condescension to him, and the honour he had put upon him, did not
at all abate his awful veneration for the divine Majesty; for the
nearer any are brought to God the more they see of his glory, and
the dearer we are in his eyes the greater he should be in ours. And
this we acknowledge concerning God, that there is no being like
him, nor any God besides him, and that what we have seen with our
eyes of his power and goodness is according to all that we have
heard with our ears, and the one half not told us.</p>
<p class="indent" id="iiSam.viii-p24">5. He expresses a great esteem for the
Israel of God, <scripRef id="iiSam.viii-p24.1" osisRef="Bible:2Sam.7.23-2Sam.7.24" parsed="|2Sam|7|23|7|24" passage="2Sa 7:23,24"><i>v.</i> 23,
24</scripRef>. As there was none among the gods to be compared with
Jehovah, so none among the nations to be compared with Israel,
considering,</p>
<p class="indent" id="iiSam.viii-p25">(1.) The works he had done for them. He
went to redeem them, applied himself to it as a great work, went
about it with solemnity. <i>Elohim halecu, dii iveruni—Gods
went,</i> as if there was the same consultation and concurrence of
all the persons in the blessed Trinity about the work of redemption
that there was about the work of creation, when God said, <i>Let us
make man. Whom those that were sent of God went to redeem;</i> so
the Chaldee, meaning, I suppose, Moses and Aaron. The redemption of
Israel, as described here, was typical of our redemption by Christ
in that, [1.] They were redeemed from the nations and their gods;
so are we from all iniquity and all conformity to this present
world. Christ came to save his people from their sins. [2.] They
were redeemed to be a peculiar people unto God, purified and
appropriated to himself, that he might make himself a great name
and do for them great things. The honour of God, and the eternal
happiness of the saints, are the two things aimed at in their
redemption.</p>
<p class="indent" id="iiSam.viii-p26">(2.) The covenant he had made with them,
<scripRef id="iiSam.viii-p26.1" osisRef="Bible:2Sam.7.24" parsed="|2Sam|7|24|0|0" passage="2Sa 7:24"><i>v.</i> 24</scripRef>. It was, [1.]
Mutual: "They to be a people to thee, and thou to be a God to them;
all their interests consecrated to thee, and all thy attributes
engaged for them." [2.] Immutable: "Thou hast confirmed them." He
that makes the covenant makes it sure and will make it good.</p>
<p class="indent" id="iiSam.viii-p27">6. He concludes with humble petitions to
God. (1.) He grounds his petitions upon the message which God had
sent him (<scripRef id="iiSam.viii-p27.1" osisRef="Bible:2Sam.7.27" parsed="|2Sam|7|27|0|0" passage="2Sa 7:27"><i>v.</i> 27</scripRef>):
<i>Thou hast revealed this to thy servant,</i> that is, "Thou hast
of thy own good will given me the promise that thou wilt build me a
house, else I could never have found in my heart to pray such a
prayer as this. I durst not have asked such great things if I had
not been directed and encouraged by thy promise to ask them. They
are indeed too great for me to beg, but not too great for thee to
give. Thy servant has found in his heart to pray this prayer;" so
it is in the original, and the LXX. Many, when they go to pray,
have their hearts to seek, but David's heart was found, that is, it
was fixed, gathered in from its wanderings, and entirely engaged to
the duty and employed in it. That prayer which is found in the
tongue only will not please God; it must be found in the heart; the
heart must be lifted up and poured out before God. <i>My son, give
God thy heart.</i> (2.) He builds his faith and hopes to speed upon
the fidelity of God's promise (<scripRef id="iiSam.viii-p27.2" osisRef="Bible:2Sam.7.25" parsed="|2Sam|7|25|0|0" passage="2Sa 7:25"><i>v.</i> 25</scripRef>): "<i>Thou art that God</i>
(thou art <i>he,</i> even <i>that God,</i> the <i>Lord of
hosts,</i> and <i>God of Israel,</i> or <i>that God whose words are
true,</i> that God whom one may depend upon); and <i>thou hast
promised this goodness unto thy servant,</i> which I am therefore
bold to pray for." (3.) Thence he fetches the matter of his prayer,
and refers to that as the guide of his prayers. [1.] He prays for
the performance of God's promise (<scripRef id="iiSam.viii-p27.3" osisRef="Bible:2Sam.7.25" parsed="|2Sam|7|25|0|0" passage="2Sa 7:25"><i>v.</i> 25</scripRef>): "Let the word be made good to
me, <i>on which thou hast caused me to hope</i> (<scripRef id="iiSam.viii-p27.4" osisRef="Bible:Ps.119.49" parsed="|Ps|119|49|0|0" passage="Ps 119:49">Ps. cxix. 49</scripRef>) <i>and do as thou hast
said;</i> I desire no more, and I expect no less; so full is the
promise, and so firm." Thus we must turn God's promises into
prayers, and then they shall be turned into performances; for, with
God, saying and doing are not two things, as they often are with
men. God will do as he hath said. [2.] He prays for the glorifying
of God's name (<scripRef id="iiSam.viii-p27.5" osisRef="Bible:2Sam.7.26" parsed="|2Sam|7|26|0|0" passage="2Sa 7:26"><i>v.</i>
26</scripRef>): <i>Let thy name be magnified for ever.</i> This
ought to be the summary and centre of all our prayers, the Alpha
and the Omega of them. Begin with <i>Hallowed be thy name,</i> and
end with <i>Thine is the glory for ever.</i> "Whether I be
magnified or no, <i>let thy name be magnified.</i>" And he reckons
that nothing magnifies God's name more than this, to say, with
suitable affections, <i>The Lord of hosts is the God over
Israel.</i> This bespeaks the <i>God of Israel gloriously
great,</i> that he is the <i>Lord of hosts;</i> and this bespeaks
the <i>Lord of hosts</i> gloriously good, that he is <i>God over
Israel.</i> In both, <i>let his name be magnified for ever.</i> Let
all the creatures and all the churches give him the glory of these
two. David desired the performance of God's promise for the honour,
not of his own name, but of God's. Thus the Son of David prayed,
<i>Father, glorify thy name</i> (<scripRef id="iiSam.viii-p27.6" osisRef="Bible:John.12.28" parsed="|John|12|28|0|0" passage="Joh 12:28">John
xii. 28</scripRef>), and (<scripRef id="iiSam.viii-p27.7" osisRef="Bible:John.17.1" parsed="|John|17|1|0|0" passage="Joh 17:1">John xvii.
1</scripRef>), <i>Glorify thy Son, that thy Son may also glorify
thee.</i> [3.] He prays for his house, for to that the promise has
special reference, <i>First,</i> That it might be happy (<scripRef id="iiSam.viii-p27.8" osisRef="Bible:2Sam.7.29" parsed="|2Sam|7|29|0|0" passage="2Sa 7:29"><i>v.</i> 29</scripRef>): <i>Let it please thee
to bless the house of thy servant;</i> and again, <i>with thy
blessing.</i> "Let the house of thy servant be truly and eternally
blessed. <i>Those whom thou blessest are blessed indeed.</i>" The
care of good men is very much concerning their families; and the
best entail on their families is that of the blessing of God. The
repetition of this request is not a vain repetition, but expressive
of the value he had of the divine blessing, and his earnest desire
of it, as all in all to the happiness of his family.
<i>Secondly,</i> That the happiness of it might remain: "Let it be
<i>established before thee</i> (<scripRef id="iiSam.viii-p27.9" osisRef="Bible:2Sam.7.26" parsed="|2Sam|7|26|0|0" passage="2Sa 7:26"><i>v.</i> 26</scripRef>); let it <i>continue for ever
before thee.</i>" <scripRef id="iiSam.viii-p27.10" osisRef="Bible:2Sam.7.29" parsed="|2Sam|7|29|0|0" passage="2Sa 7:29"><i>v.</i>
29</scripRef>. He prayed, 1. That the entail of the crown might not
be cut off, but remain in his family, that none of his might ever
forfeit it, but that they might walk before God, which would be
their establishment. 2. That his kingdom might have its perfection
and perpetuity in the kingdom of the Messiah. When Christ for ever
sat down on the right hand of God (<scripRef id="iiSam.viii-p27.11" osisRef="Bible:Heb.10.12" parsed="|Heb|10|12|0|0" passage="Heb 10:12">Heb. x. 12</scripRef>), and received all possible
assurance that his seed and throne shall be as the days of heaven,
this prayer of David the son of Jesse for his seed was abundantly
answered, that it might <i>continue before God for ever.</i> See
<scripRef id="iiSam.viii-p27.12" osisRef="Bible:Ps.72.17" parsed="|Ps|72|17|0|0" passage="Ps 72:17">Ps. lxxii. 17</scripRef>. The
perpetuity of the Messiah's kingdom is the desire and faith of all
good people.</p>
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