2Samuel chapter 7
“Thy throne shall be established for ever” 2Samuel 7.16
by John M. Riddle, England
THE PROPOSAL BY DAVID – vv.1-3
THE PROMISES TO DAVID – vv.4-17
THE PRAYER OF DAVID – vv.18-29
The promises made to David in this chapter are clear and unambiguous. In the first place, they provide for the future of Israel: “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 …” v.10.1 David understood this perfectly: “Thou hast confirmed to Thyself Thy people Israel to be a people unto Thee for ever: and Thou, Lord, art become their God” v.24.
- 1. Unless otherwise indicated, in this chapter, verses referenced are from 2Samuel chapter 7.
In the second place, they provide for the future of David’s throne: “thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever” v.16. David understood this perfectly as well: “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:’ and let the house of Thy servant David be established before Thee” vv.25,26.
These promises, which form the covenant with David, will be fulfilled by the Lord Jesus. He will sit “upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this” Isa.9.7. Announcing His birth to Mary, the angel said, “He shall be great, and shall be called the Son of the Highest; 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” Lk.1.32,33. These promises are called “the sure mercies of David” Isa.55.3; Acts 13.34.
The covenant with Abraham secured the land for Israel: “for all the land which thou seest, to thee will I give it, and to thy seed for ever” Gen.13.15. The covenant with David secured the throne for Israel.
This important chapter, 2Samuel chapter 7, comprises three clear paragraphs:
- The Proposal by David – vv.1-3
- The Promises to David – vv.4-17
- The Prayer of David – vv.18-29
THE PROPOSAL BY DAVID – vv.1-3
In this paragraph we notice:
- David’s Rest – v.1
- David’s Reflection – v.2
- Nathan’s Reply – v.3
David’s Rest – v.1
The chapter begins with David sitting in his house, v.1, and ends with David sitting in the presence of God, v.18. “And it came to pass, when the king sat in his house, and the Lord had given him rest round about from all his enemies …” (see also v.11). This does not mean that David retired on a pension from military service! In the very next chapter, he secures his kingdom by completely subduing his neighbours. He obviously believed that the best means of defence was attack! But there are no clouds on the horizon at the beginning of chapter 7. Nobody dared to raise an army against David, not even the Philistines! “The Lord had given him rest … from all his enemies.” God had fulfilled his promise in Deut.12.10: “But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when He giveth you rest from all your enemies round about, so that ye dwell in safety …”
Our spiritual enemies are not likely to give us rest! The conflict is ongoing. The Christian life is a battlefield, not a playing field! But God does give encouragement and strength. Listen to Paul on the subject: “when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless God, that comforteth those that are cast down, comforted us by the coming of Titus … so that I rejoiced the more” 2Cor.7.5-7.
David did not just sit there and enjoy the view. He sat and thought about the goodness of God, and asked himself if he was honouring God as he should. This brings us to:
David’s Reflection – v.2
“The king said unto Nathan the prophet, ‘See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains.’” David’s house had been built by courtesy of Hiram, king of Tyre, 2Sam.5.11. The ark of the Covenant had been “set … in his place, in the midst of the tabernacle that David had pitched for it” 2Sam.6.17. The word translated “curtains” in 2Sam.7.2 is used to describe the two inner coverings of the Tabernacle, Ex.26.1-13, and presumably it refers here to the “tabernacle” (or ‘tent’) that David had erected for the Ark in Jerusalem. There seemed to be no comparison between the place where David dwelt (“in an house of cedar”), and the place where God dwelt (“within curtains”). “He realised how inconsistent it was for him to be living in a cedar palace, while the Ark, with all its glory, rested in a mere tent.”2
- 2 McShane, A. “Lessons for Leaders”. John Ritchie Ltd., 1990.
Perhaps we ought to sit down more often and ask ourselves if we have become so occupied with our blessings that we have forgotten to give the Lord the place of highest honour in our lives. “Honour the Lord with thy substance, and with the firstfruits of all thine increase” Prov.3.9.
Nathan’s Reply – v.3
We now meet Nathan the prophet for the first time. Nathan and Gad were evidently David’s biographers, 1Chr.29.29,30. David had obviously discussed the matter with Nathan in some detail. “And Nathan said to the king, ‘Go, do all that is in thine heart; for the Lord is with thee.’” David seems to be getting into bad habits. On previous occasions, he asked for God’s guidance, 2Sam.2.1; 5.19-25. But he did not seek Divine guidance in connection with the removal of the ark from Kirjath-jearim to Zion, 1Chr.13.1-14, or in connection with his desire to build a “house”. As is often the case with us, both Nathan and David made the same mistake, and David got wrong advice as a result! Nathan could see that it was an excellent idea, and he knew that it flowed from pure motives. There seemed no reason why he should not give the project his blessing, but events proved that it was not God’s will at the time! As A. McShane observes, it “teaches most clearly the distinction between exercise and guidance”!3 A good idea is not necessarily God’s will. In 2Samuel chapter 6, David learnt that God’s service must be undertaken in the right way; in chapter 7, he learnt that it must be undertaken by the right man.
- 3 Ibid.
However, God did reveal His will to David, and we can be sure that if our hearts and motives are right, He will graciously correct our thinking and set us on the right path.
THE PROMISES TO DAVID – vv.4-17
“And it came to pass that night, that the word of the Lord came
unto Nathan, saying, ‘Go and tell My servant David, Thus saith the
Lord …’” v.4. The details of the covenant made with David follow, but we must not miss two lessons in the preamble:
First, we have the description of David. He is called, “My servant David”. He was a great servant of God. So was Moses: “My servant Moses … who is faithful in all Mine house” Num.12.7; and so was Job: “Hast thou considered My servant Job …?” Job 1.8. But while all these three servants failed in one way or another, there was no failure in the Perfect Servant: “Behold My servant, whom I uphold; Mine elect in whom My soul delighteth” Isa.42.1.
Second, we see the directions to Nathan. Nathan faithfully related God’s message to David, even though it was contrary to David’s desire, and contrary to his own initial advice. It is not always easy to stop people in their tracks once they start to nurture a good idea, and even more difficult to go back on previous advice! We sometimes forget that while a project can be right in itself, it may not be God’s immediate will. In fact, it might not be His will at all. Our motives, objectives and methods may be right, but this does not mean that we should go ahead. This is why we must constantly pray for His guidance. After all, His will is perfect, and so is His timing! So be careful about putting your good ideas into practice. Ask the Lord to guide you, and do not think that He has written you off if He squashes your cherished ambitions! He wants the best for you, and your ideas could turn out to be the worst thing possible! Neither Nathan nor David resented the alteration in their plans. Notice what follows:
David Would not Build a House for God – vv.4-7
The question, “Shalt thou build Me an house for Me to dwell in?” v.5, implies a negative answer, and this is confirmed by the parallel passage in 1Chr.17.4: “Go and tell David My servant, Thus saith the Lord, Thou shalt not build Me a house to dwell in …” God does not dismiss the suggestion, but makes it clear that it would not be built by David: “Thou shalt not build Me a house to dwell in”. It would be built by “thy seed after thee, which shall proceed out of thy bowels … He shall build an house for My name” 2Sam.7.12,13. However, God did tell David why he would not have the privilege of building “an house of rest for the ark of the covenant of the Lord” 1Chr.28.2,3.
In 2Samuel chapter 7, the Lord allays David’s fear that he had dishonoured Him by leaving the ark in a tent whilst he dwelt in “an house of cedar” v.2. A “house to dwell in” v.5, was neither necessary nor appropriate in the past: “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” v.6. The Lord had never commanded His people to build Him “an house of cedar” v.7, so the former leaders of God’s people had not been negligent in failing to build a house for God, and David had not been either. The time for carrying out this work had not yet come. Do notice that while God did not hold His people responsible for what He had not told them, He did hold them responsible for what He had told them. Remember what happened to Uzzah (Uzza), 2Sam.6.1-11; 1Chr.13.6-14.
The presence of God amongst His people is beautifully expressed in the words, “I … have walked in a tent [ohel] and in a tabernacle [mishkan: a dwelling]. In all the places wherein I have walked with all the children of Israel …” vv.6,7. This reminds us that centuries later “the Word was made flesh and dwelt among us” Jn.1.14. The word “dwelt” (skenoo) means ‘to tabernacle’ or ‘to pitch a tent’. He is still with His people: “lo, I am with you alway, even unto the end of the world” Matt.28.20. The words, “In all the places wherein I have walked … spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel …” 2Sam.7.7, seem a little difficult to understand. The parallel passage, 1Chr.17.6, has, “Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed My people …” Keil and Delitzsch suggest that “the government of Israel, which was in the hands of the judges, was transferred to the tribes to which the judges belonged”,4 and they cite Ps.78.67,68 in support.
- 4 Keil, C.F. and Delitzsch, F. “Commentary on the Old Testament”.
God Would Build a House for David – vv.8-17
While David was not given permission to build the Temple, “the Lord valued his concern for the Ark, and amply repaid him for what he did in thought, though not by hand”.5 Remember too that when God says, ‘No’ to our plans, it is because he has something far better in mind! The promises made to David are permeated with Divine certainty. Notice the occurrences of “I will” in vv.10,12,13,14, and the assurance with which the promises end: “And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever” v.16. But the “I will” also emphasises that the Lord will fulfil the promises Himself. If their fulfilment was left to David’s successors, there would have been no future for the house of David. But what made God’s promises reliable?
- 5 McShane, A. ibid.
The Assurance of the Past – vv.8,9
“I took thee from the sheepcote, from following the sheep, to be ruler over My people, over Israel: and I was with thee whithersoever thou wentest, and have cut off all thine enemies out thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.” God’s faithfulness, ability and power could not be doubted. They were proven facts. David’s greatness and success were wholly due to “the one who had accompanied him unseen through all his life”.6 It is certainly worth noticing that Nathan was instructed to say, “Now therefore so shalt thou say unto My servant David …” v.8. J. Baldwin puts it like this: “‘My servant David’ is an honoured title, but at the same time a reminder to David that, though he is king, and surrounded by those who serve him, he too has his servant role in relation to his God … If David had his eyes on greatness, it would begin with submission and service to the Lord God.”7
- 6 Baldwin, J. “1 and 2 Samuel” in “Tyndale Old Testament Commentaries”. Inter-Varsity Press, 1988.
7 Ibid.
The Certainty of the Future – vv.10-17
God had been faithful to David in the past, and he could therefore be absolutely certain that He would be faithful in the future. Do remember that if there is no certainty that God will fulfil His promises to David, then there is no certainty that He will fulfil His promises to us.
The Certainty of David’s Kingdom – vv.10,11a
“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, and as since the time that I commanded judges to be over My people Israel, and have caused thee to rest from thine enemies.” Compare Amos 9.14,15. This promise is beautifully confirmed in Isa.66.22: “For as the new heavens and the new earth, which I will make, shall remain before Me, saith the Lord, so shall your seed and your name remain.” See also Jer.31.35-37.
The Certainty of David’s House – vv.11b-17
The promise begins with the words, “Also the Lord telleth thee that He will make thee an house.” The play on the word “house” is clear. It is now used in the sense of ‘dynasty’. This covers the near future, vv.12-14, and the distant future, vv.15,16.
The near future is occupied with David’s successor. “And when thy days be fulfilled, and thou shalt sleep with thy fathers [do notice the word “sleep” here], I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for My name, and I will establish the throne of his kingdom for ever” vv.11b-13. It was, of course, Solomon, David’s son, who built the Temple. We must notice what follows: “I will be his father, and he shall be My son”, and this implies discipline: “If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men” v.14. But it also implies ‘loving-kindness’ or ‘steadfast love’, which is the meaning of the word “mercy” (chesed) here: “but My mercy shall not depart away from him, as I took it from Saul, whom I put away before thee” v.15. It is most important to notice that disobedience in David’s family would bring chastening, but not the termination of the covenant, Amos 8.8-11. Sadly, Solomon did “commit iniquity” 1Kings chapter 11, and was chastened. Many of his successors, kings of “the house and lineage of David”, followed suit, and were severely chastened by God until, ultimately, the kingdom was lost, and it was said of the last king, Zedekiah, “Remove the diadem, and take off the crown … I will overturn, overturn, overturn it: and it shall be no more, until He come whose right it is; and I will give it Him” Ezek.21.25-27. The King “whose right it is” is the Lord Jesus Christ. He will sit “upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this” Isa.9.7.
The words, “I will be his father, and he shall be My son”, are cited in Heb.1.5, where they are applied to the Lord Jesus. He will be the ideal King. There is no question of Him committing iniquity, and therefore the balance of 2Sam.7.14 is omitted by the writer to the Hebrews. Of course!
This brings us to the distant future. It was the ‘distant future’ at the time, but it must be the ‘imminent future’ now! “And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever” 2Sam.7.16. God’s steadfast love for His people will ensure that the promises made to David are fulfilled. He has not, and will not, withdraw his “mercy”. He says of Israel: “Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry” Jer.31.3,4.
Clear reference to the covenant made with David is found in the prophetic Scriptures (see the Addendum).
In view of the revelation of his part in God’s purposes, David can only respond in worship. He prays that all that the Lord has spoken will be fulfilled.
THE PRAYER OF DAVID – vv.18-29
“Then went king David in, and sat before the Lord …” This is quite an astounding verse, even though the word translated “sat” (yashab) is more likely to mean ‘abode’: it is used in this way, for example, by Rebekah’s family in Gen.24.55: “Let the damsel abide [yashab] with us a few days”; and by Laban to Jacob in Gen.29.19: “abide [yashab] with me”. David entered the Lord’s presence, something normally reserved for the high priest. It must have been an awe-inspiring experience. Now read Heb.10.19-22. Should not it be an awe-inspiring experience for us as well? David’s prayer may be divided into four parts:
He Recognises his own Unworthiness – vv.18,19
“Who am I, O Lord God? And what is my house, that Thou hast brought me hitherto? And this was yet a small thing in Thy sight, O Lord God; but Thou hast spoken also of Thy servant’s house for a great while to come. And is this the manner of man, O Lord God?” God had already done so much for David, but as if that was not enough, God had something even bigger in view! Do not we feel the same when we think of God’s grace to us? “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God” 1Jn.3.1. We are certainly blessed for “a great while to come”! We are “heirs of God, and joint heirs with Christ” Rom.8.17.
He Recognises the Greatness of God – vv.20-22
“And what can David say more unto Thee? For Thou, Lord God, knowest Thy servant. For Thy word’s sake, and according to Thine own heart, hast Thou done all these great things, to make Thy servant know them. Wherefore Thou art great, 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.” God is sovereign: He acts according to His “own heart”; God communicates: He reveals His purposes to His servants; God is incomparable: “there is none like Thee, neither is there any God beside Thee”.
He Recognises the Uniqueness of Israel – vv.23,24
“And what one nation in the earth is like Thy people, even 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, from the nations and their gods? For Thou hast confirmed to Thyself Thy people Israel to be a people unto Thee for ever: and Thou, Lord, art become their God.” David looks back in v.23, and forward in v.24. Israel’s national life began in Egypt, and it will continue “for ever”. God’s people were wonderfully privileged in other ways: for example, Deut.4.32-38; Ps.147.19,20; 148.14; Rom.3.1,2; 9.4,5. We are wonderfully privileged too, for example, 1Pet.2.9,10.
He Asks God to Implement His Promises – vv.25-29
“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 … let the house of Thy servant David be established before Thee … let it please Thee to bless the house of Thy servant, that it may continue for ever before Thee … and with Thy blessing let the house of Thy servant be blessed for ever.” David makes it clear that he would not have prayed like this had God not made these promises to him: “Thou … hast revealed to Thy servant, saying, ‘I will build thee an house:’ therefore hath Thy servant found in his heart to pray this prayer unto Thee … 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”.
Like David, we should always pray in accordance with the Word of God: “And this is the confidence that we have in Him, that if we ask any thing according to His will, He heareth us” 1Jn.5.14.
ADDENDUM
Readers will be aware that reference is made to David in the prophetic Scriptures, and in so doing confirms the promises made to him in 2Samuel chapter 7. While it must be said that the Lord does not refer prophetically to David individually in 2Samuel chapter 7, but rather, for example, to “[his] house and [his] kingdom” v.16, He does refer to him directly in the prophetic Scriptures, for example, “I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd. And I the Lord will be their God, and My servant David a prince among them; I the Lord have spoken it” Ezek.34.23,24.
Commentators usually understand “David” here either as “the ideal ruler”8 (F. Cundick); or “one from the line of David”9 (L.A. Cooper, Sr.); or as Messiah himself, “David’s greater Son, the Lord Jesus Christ”10 (C.L. Feinberg). John B. Taylor states, “He is not, as some would believe, the historical David resurrected, nor is he a human king of the Davidic line.”11 Without in any way disparaging these views, it seems clear enough that it is David himself.
- 8 Cundick F. “Ezekiel: the Priestly Prophet”. Precious Seed Publications, 2012.
- 9 Cooper, L.A., Sr. “Ezekiel” in “The New American Commentary”. Holman Reference, 1994.
- 10 Feinberg, C.L. “The Prophecy of Ezekiel: The Glory of the Lord”. Wipf and Stock, 2003.
- 11 Taylor, J.B. “Ezekiel” in “Tyndale Old Testament Commentaries”. Inter-Varsity Press, 1969.
The passage quoted above, Ezek.34.23,24, is quite explicit, and so are others: “And David My servant shall be king over them; and they all shall have one shepherd … And they shall dwell in the land that I have given unto Jacob My servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and My servant David shall be their prince for ever” Ezek.37.24,25; “they shall serve the Lord their God, and David their king, whom I will raise up unto them” Jer.30.9; “afterward shall the children of Israel return, and seek the Lord their God, and David their king: and shall fear the Lord and His goodness in the latter days” Hos.3.5.
Ezekiel chapter 34 names David as the coming shepherd, v.23, as well as prince, v.24, and this double description is repeated in Ezek.37.24,25.
It is difficult to escape the conclusion that it will be David himself, raised from the dead, who will act as vice-regent over Israel in the Millennial Kingdom, just as Zerubbabel will have a place of honour in the Millennial Kingdom, Hag.2.23.
The last four kings of Judah convey a picture of unrelieved moral and spiritual gloom. At the time of Jerusalem’s final conquest by Babylon, the throne was occupied by Zedekiah, of whom the Lord testified as follows: “And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, thus saith the Lord God; Remove the diadem, and take off the crown … I will overturn, overturn, overturn it: and it shall be no more, until He come whose right it is; and I will give it Him” Ezek.21.25-27. In this case, the passage refers, undoubtedly, to Israel’s Messiah, the Lord Jesus Christ.
The promises made to David will never be cancelled, even though many of his successors were most unworthy to sit on his throne. “God had sworn with an oath to him [David], that of the fruit of his loins, according to the flesh, He would raise up Christ to sit on his throne” Acts 2.30. As noted above, Jer.30.9 confirms this: “they shall serve the Lord their God, and David their king, whom I will raise up unto them”. The fulfilment of this delightful prophecy will take place in the Millennial age, when the Lord Jesus will sit “upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this” Isa.9.7. The angelic message to Mary reaffirms this ancient promise: “He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David” Lk.1.32. If unrighteousness had stamped the closing years of the monarchy in Old Testament days, then the restoration of the monarchy will be the complete reverse: “Behold, a king shall reign in righteousness, and princes shall rule in judgment” Isa.32.1.
It has been argued that the references to David in Jeremiah, Ezekiel and Hosea could not possibly be to David the son of Jesse, since reference is made to his sons in Ezek.46.17,18, and the Lord Jesus taught that after resurrection the dead do not marry “but are as the angels of God in heaven” Matt.22.30. Quite so. But if David’s sons in Ezekiel chapter 46 refer to his resurrected earthly family, that is, not only his immediate family (including Solomon) but his wider family, in the kings that followed him, then there is no difficulty. This, for obvious reasons, does not mean that all his sons will be blessed in this way: Absalom, for example, is evidently excluded. Included, however, for example, are the ‘reforming kings’, such as Hezekiah and Josiah, and, as already noted, Zerubbabel, Hag.2.23; Matt.1.12. In this case, the problem immediately disappears.
After all, it seems most appropriate that Solomon should be seen in the precincts of the Millennial Temple!