2 Samuel 7

AND it came to pass, when the king sat in his house i. e. Was settled and warm in the House which Hiram's men built for him, chap. 5. 11. then he reflected upon the unhandsome and unsettled state of the Ark., and the LORD had given him rest round about from all his enemies Philistines, Moabites, and others, so that they durst not invade his Land, as they had formerly done. For though you read of David's Wars with them, chap. 8. yet in them David was the Aggressor, and entred their Lands.:

That the king said unto Nathan the prophet, See now, I dwell in an house of Cedar, but the ark of God dwelleth within curtains i. e. In a Tent or Tabernacle, v. 6. composed of several Curtains, Exod. 26. 1, &c..

And Nathan said to the king, Go, do all that is in thine heart 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 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 an human spirit, and prudent conjecture; and therefore they were ignorant and mistaken in some matters, as 1 Sam. 16. 6. 2 King. 4. 27.: for the LORD is with thee.

¶ And it came to pass that night Because David's mistake was Fious, and from an honest mind, God would not suffer him to lie long in his mistake, nor to disquiet his mind, or run himself into inconveniencies, in order to the Work, before he gave a stop to it., that the word of the LORD came unto Nathan That the same Person who had confirmed David in his mistake, might now rectify it., saying,

Go and tell my servant David, Thus says the LORD, Shalt thou build i. e. Thou shalt not. Or, wiltst thou build, &c? Dost thou purpose it? me an house for me to dwell in?

Whereas I have not dwelt in any 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 These two seem thus to be distinguished, the one may note the Curtains and Hangings within, the other the Frame of Boards, and Coverings upon it..

In all the places wherein I have walked with all the children of Israel, spake I a word Did I ever give any command about it, without which neither they did, nor thou shouldst attempt it? with any of the tribes In 1 Chron. 17. 6. it is of the Iudges, and to them, not to the Tribes, the following words agree, whom I commanded to feed my people Israel. Either therefore the Tribes are here put Synecdochically for the Rulers of the Tribes, as the word Church is sometimes used for the Governors of it: or, the word here rendred Tribes, may be rendred Scepters, as it is used Gen. 49. 10. and Scepters put for Scepter-bearers or Rulers, as is very frequent. of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar?

Now therefore, so shalt thou say unto my servant David Lest David should be too much discouraged, or judge himself neglected and forsaken of God, as one thought unworthy of so great an honour, God here gives him the honourable title of his Servant, thereby signifying that he accepted of his service, and of his good intentions, which also was expressed at this time, as it may seem from 1 King. 8. 18. though not in this place.: Thus says the LORD of hosts, I took thee from the sheep-coat, from following the sheep, to be ruler over my people, over Israel I advanced thee, and I do not repent of it..

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 men that are in the earth.

(Moreover, I will appoint a place i. e. I will make room for them, whereas hitherto they have been much straitned and distressed by their Enemies. Or, I will establish (for so that Verb sometimes signifies) a place for them, i. e. I will establish them in their Place or Land. Some learned Men render the Verse thus, and the Hebrew words will bear it: And I have appointed (or, assigned, or given) a place for my people Israel (to wit, the Land of Canaan) and have planted them in it, that they may dwell in their own place, and be no more driven to and fro: or rather, and they shall dwell in their own place, &c. i. e. As I did long ago appoint it to them, and afterwards planted them, or put them into actual possession, so now they shall continue or dwell in it, in spight of all their Enemies. for my people Israel Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his Blessings to the people of Israel, because they were great Blessings to David; partly, because the strength and happiness of a King consists in great part in the multitude and happiness of his People; and partly, because David was a Man of a pious and publick spirit, and therefore no less affected with Israel's felicity than with his own., and will plant them, that they may dwell in a place of their own i. e. In their own Land, not in strange Lands, nor mixed with other people., and move no more: neither shall the children of wickedness afflict them any more, as before-time Either, First, As in the Land of Egypt: and so he goes downward to the Judges. Or Secondly, As in Saul's time; and so he ascends to the Judges.,

And as since the time that I commanded judges to be over my people Israel Nor as they did under the Judges, neither so oft, nor so long. But all this is to be understood with a condition, except they should notoriously forsake God, or rebel against him: which being so oft declared by God in other places, it was needless to mention it here. Or, this may relate to the later Ages of the World, when the people of Israel shall be converted to Christ, and recalled out of Captivity, and planted in their own place; when they shall enjoy a far greater degree of Tranquility than ever they did before. And this agrees best with the Future Tense, I will appoint——and will plant them, &c. otherwise the work was already done, God had already appointed this Land for them, and actually planted them in it., and have caused thee to rest from all thine enemies i. e. And until this time in which I have given thee rest. But these words though according to our Translation they be inclosed in the same Parenthesis with the foregoing clauses, may seem to be better put without it, and to be taken by themselves. For the foregoing words in this Verse, and in v. 10. do all concern the people of Israel; but these words seem to concern David alone, to whom the Speech returns after a short digression concerning the people of Israel. And they may be rendred either thus, And I have caused thee to rest, &c. or, And I will cause thee to rest, &c. to wit, more fully and perfectly than yet thou dost..) Also the LORD telleth thee, That he will make thee an house For thy good intentions to make him an house, he will make thee an house, to wit, a sure house, as is expressed, 1 King. 11. 38. i. e. he will encrease and uphold thy Posterity, and continue the Kingdom in thy Family..

¶ And when thy days be fulfilled When the time of thy life shall expire. This Phrase implies, that his days shall be compleated and prolonged to the usual course and stint of Nature, and not out off in the midst, by any violent or untimely death., and thou shalt sleep with thy fathers, I will set up thy seed after thee I will set up in thy stead and Throne, thy Posterity, first Solomon, and then others successively, and at last the Me... sias. So the following words may be understood diversly, part of his Posterity in general or indefinitely taken; part of Solomon, and part of Christ only, according to the differing nature of the several passages., which shall proceed out of thy bowels Out of thy inward parts, or from thy Loins, who shall be begotten by thee., and I will establish his kingdom.

He shall build an house This is meant literally and immediately of Solomon, who alone did build the material House or Temple; but mystically and ultimately of Christ, who is the Builder of Gods Spiritual House or Temple, Heb. 3. 3, 6. 1 Pet. 2. 5. for my Name i. e. For my Service, and Worship, and Glory., and I will stablish the throne of his kingdom This is not meant of Solomon, for his Kingdom was not for ever. And though the Phrase for ever is sometimes used of the time of a mans life, yet it cannot be so understood here, because the Mercy here promised to David's Son is of another nature, and of far longer continuance, than that which was given to Saul, v. 15. who yet enjoyed the Kingdom as long as he lived. But it is to be understood of David's Posterity in general, but with special respect to Christ, in whose Person the Kingdom was to be lodged for ever, Isa. 9. 7. Dan. 2. 44. Luk. 1. 32. 33. for ever.

I will be his father, and he shall be my son I will carry my self towards him as becomes a Father, with all affection and tenderness, and I will own him as my Son. This is intended both of Solomon, as a Type of Christ; and of Christ himself, as is evident from Heb. 1. 5.: if he commit iniquity This agrees only to Solomon and some others of David's Posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no Type of Christ, and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a Type of Christ, the sense passeth thorough Solomon unto Christ., I will chasten him with the rod of men Either, First, With such Rods as men use to correct their Sons, or to beat other Men: which are here opposed to the Rods or Strokes which an angry God inflicts. See Iob 23. 6. Psal. 39. 11. Isa. 47. 3. Rom. 9. 22. Heb. 10. 31. and 12. 29. Or, Secondly, With such Rods as are gentle and moderate, and suited to Mans weakness; as a tolerable and resistible temptation is called human, or common to men, 1 Cor. 10. 13., and with the stripes of the children of men:

But my mercy i. e. Or, my kindness, i. e. the Kingdom which I have mercifully and kindly promised to thee and thine. shall not depart away from him, as I took it from Saul In regard of his Posterity, for the Kingdom was continued to his person during life., whom I put away before thee.

And thine house, and thy kingdom shall be established for ever before thee Thine Eyes in some sort beholding it: for he lived to see his Wise and Godly Son Solomon actually placed in the Throne, with great reputation and general applause, 1 King. 1. 39, 40. which was in it self a good presage of the continuance of the Kingdom in his Family; and being considered together with the infallible certainty of Gods promise to him and his for ever, of the accomplishment whereof, this was an earnest, gave him good assurance thereof; especially considering that he had his eyes and thoughts upon the Messiah, Psal. 110. 1, &c. whose day he saw by Faith, as Abraham did, Ioh. 8. 56. and whom he knew that God would raise out of the fruit of his Loins to sit on his Throne, as is affirmed, Act. 2. 30. and that for ever: and so the Eternity of his Kingdom is rightly said to be before him. The LXX and Syriack read before me, which is an usual Phrase, which makes no great variation in the Hebrew Text.: thy throne shall be established for ever.

According to all these words, and according to all this vision, so did Nathan speak unto David Although it was contrary to his own opinion, and an evidence of his rashness and folly. This therefore is here mentioned as an evidence of his Fidelity and Impartiality, in relating the whole mind of God herein, and of his modesty in taking shame to himself..

¶ Then went king David in, and sat This word may note either, first, his Bodily gesture: for there is no certain gesture to which Prayer is limited; and we have examples of Saints Praying in that Posture, Exod. 17. 12. 1 King. 19. 4. or, he might sit for a season whilst he was Meditating upon these things, and then alter his Posture (though it be not here expressed) and betake himself to Prayer. Or rather, Secondly, His continuance there, as this Hebrew word is oft used, as Gen. 27. 44. Levit. 14. 8. 1 Sam. 1. 22. and 20. 19. that he did not barely present himself before God, but abode there for some competent time, that he might with Gods leave pour out his Soul freely before him. For howsoever one may in some cases pray sitting, yet it is most probable that David would in this Holy place, and upon this occasion, use a more Humble and Reverent gesture, such as kneeling is, which therefore David prescribeth or adviseth, Psal. 95. 6. and Solomon accordingly practiseth, 1 King. 8. 54. 2 Chron. 6. 13. How infinitely unworthy am I and my Family of this great honour and happiness! before the LORD, and said, Who am I, O LORD God? and what is my house, that thou hast brought me hitherto k?

And this To wit, which thou hast already done for me, as he now said, That thou hast brought me hitherto, i. e. to that pitch of Honour, and Peace, and Prosperity, in which through thy favour I now stand. was yet a small thing in thy sight, O LORD God Though it was more than I deserved or could expect, yet thou didst not think it enough for thee to give to me.: but thou hast spoken also of thy servants house for a great while to come For many future Ages, and indeed to all Eternity., and is this the manner of man, O LORD God Do men use to deal so freely and kindly with their inferiors, as thou hast done with me? No: this is the Prerogative of Divine Grace, to give such promises and largesses as this. So these are words of admiration: which very well sutes with the foregoing and following words. Or, And is this the Manner, or Law, or Custom of mean or obscure men, &c. as the Hebrew Adam is confessed sometimes to signify, as Psal. 49. 2. and 62. 9. Isa. 2. 9. i. e. Is this the manner of mens dealing with mean and obscure persons, such as I am? So the Hebrew, haadam, is the Genitive Case of the object, which is frequent in the Hebrew and other Languages. And this seems more probable, because it exactly agrees with the parallel place, 1 Chron. 17. 17. where the words are, thou hast regarded me according to the estate of a man of high degree, i. e. thou hast dealt with me as if I had been not a poor mean Shepherd, but the Son of some Great Monarch, to whom such honours best agree.?

And what can David say more unto thee Either, First, In way of gratitude, and praise to thee, words cannot express my obligations to thee, nor my sense of these obligations. Or rather, Secondly, In way of prayer, as appears by the parallel place, 1 Chron. 17. 17. What can I ask or desire of thee more than thou hast freely done?? for thou LORD God, knowest thy servant Thou knowest, Either, First, My deep sense of thy favours, and my obligations to thee. Or rather, Secondly, My condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilst be ready to supply me accordingly. Compare Matth. 6. 8, 32..

For thy words sake That thou mightest fulfil thy promises made to me, by Samuel and Nathan, and thereby demonstrate thy Faithfulness., and according to thine own heart i. e. Of thine own mere liberality and good pleasure, without any desert of mine. So far was David, though now a very gracious man, from thinking his actions Meritorious. hast thou done all these great things, to make thy servant know them i. e. That thy gracious and wonderful purposes of Mercy towards me, which lay hid in thine own heart, might be manifested unto me and others, by thy most kind words and actions. So it agrees with 1 Chron. 17. 19..

Wherefore thou art great Both in Power and in Goodness, as appears by the great and good things which thou hast done for me., O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears What we have heard from our Parents, or out of thy word concerning the incomparable excellency of thy Majesty, and of thy Works; of that I have this day eminent experience..

And what one nation in the earth is like thy people, even like Israel, whom God went To wit, into Egppt. An expression of God after the manner of men. to redeem for a people to himself, and to make him a name To advance the Glory of his Power and Goodness, and other perfections. Compare Exod. 9. 16., and to do for you great things, and terrible, for thy land, before thy people which thou redeemedst to thee from Egypt, from the nations and their gods?

For thou hast confirmed to thy self Partly, by thy Promises, and that sure Covenant which thou hast made with them: and partly, by thy Glorious Works wrought on their behalf, as it appears this day. thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God In a peculiar manner, and by special Relation and Covenant: for otherwise he is the God and Father of all things, 1 Cor. 8. 6..

And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said.

And let thy name be magnified for ever, saying, The LORD of hosts is the God over Israel i. e. Do thou never cease to manifest thy self to be the God and Governor of Israel.: and let the house of thy servant David be established before thee.

For thou, O LORD of hosts, God of Israel. hast revealed to thy servant, saying, I will build thee an house: therefore Because thy Promise has given me incouragement to Pray, and assurance of Answer. has thy servant found in his heart Or, found his heart, i. e. taken Courage; as a man is said to lose his heart when he wants Courage. to pray this prayer unto thee.

And now, O LORD God, (thou art that God That God who hast declared thy self to be Israel's God, and in particular my God., and thy words be true, and thou hast promised this goodness unto thy servant):

Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O LORD God hast spoken it And therefore wiltst certainly do it, for thy words never fail., and with thy blessing let the house of thy servant be blessed for ever.