1 It happened, when the king lived in his house, and Yahweh had given him rest from all his enemies all around, 2 that the king said to Nathan the prophet, "See now, I dwell in a house of cedar, but the ark of God dwells within curtains." 3 Nathan said to the king, "Go, do all that is in your heart; for Yahweh is with you." 4 It happened the same night, that the word of Yahweh came to Nathan, saying, 5 "Go and tell my servant David, 'Thus says Yahweh, "Shall you build me a house for me to dwell in? 6 For I have not lived in a house since the day that I brought up the children of Israel out of Egypt, even to this day, but have moved around in a tent and in a tabernacle. 7 In all places in which I have walked with all the children of Israel, did I say a word to any of the tribes of Israel, whom I commanded to be shepherd of my people Israel, saying, 'Why have you not built me a house of cedar?'"' 8 Now therefore you shall tell my servant David this, 'Thus says Yahweh of Armies, "I took you from the sheep pen, from following the sheep, that you should be prince over my people, over Israel. 9 I have been with you wherever you went, and have cut off all your enemies from before you. I will make you a great name, like the name of the great ones who are in the earth. 10 I will appoint a place for my people Israel, and will plant them, that they may dwell in their own place, and be moved no more; neither shall the children of wickedness afflict them any more, as at the first, 11 and as from the day that I commanded judges to be over my people Israel. I will cause you to rest from all your enemies. Moreover Yahweh tells you that Yahweh will make you a house. 12 When your days are fulfilled, and you shall sleep with your fathers, I will set up your seed after you, who shall proceed out of your bowels, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be his father, and he shall be my son. If he commits iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; 15 but my loving kindness shall not depart from him, as I took it from Saul, whom I put away before you. 16 Your house and your kingdom shall be made sure forever before you. Your throne shall be established forever."'" 17 According to all these words, and according to all this vision, so Nathan spoke to David. 18 Then David the king went in, and sat before Yahweh; and he said, "Who am I, Lord Yahweh, and what is my house, that you have brought me thus far? 19 This was yet a small thing in your eyes, Lord Yahweh; but you have spoken also of your servant's house for a great while to come; and this after the way of men, Lord Yahweh! 20 What more can David say to you? For you know your servant, Lord Yahweh. 21 For your word's sake, and according to your own heart, you have worked all this greatness, to make your servant know it. 22 Therefore you are great, Yahweh God. For there is none like you, neither is there any God besides you, according to all that we have heard with our ears. 23 What one nation in the earth is like your people, even like Israel, whom God went to redeem to himself for a people, and to make him a name, and to do great things for you, and awesome things for your land, before your people, whom you redeem to you out of Egypt, (from) the nations and their gods? 24 You established for yourself your people Israel to be a people to you forever; and you, Yahweh, became their God. 25 Now, Yahweh God, the word that you have spoken concerning your servant, and concerning his house, confirm it forever, and do as you have spoken. 26 Let your name be magnified forever, saying, 'Yahweh of Armies is God over Israel; and the house of your servant David shall be established before you.' 27 For you, Yahweh of Armies, the God of Israel, have revealed to your servant, saying, 'I will build you a house.' Therefore your servant has found in his heart to pray this prayer to you. 28 "Now, O Lord Yahweh, you are God, and your words are truth, and you have promised this good thing to your servant. 29 Now therefore let it please you to bless the house of your servant, that it may continue forever before you; for you, Lord Yahweh, have spoken it. Let the house of your servant be blessed forever with your blessing."
David consults the prophet Nathan about building a temple for the Lord, and is encouraged by him to do it, 2-Samuel 7:1-3. That night Nathan receives a revelation from God, stating that Solomon, not David, should build the temple, 2-Samuel 7:4-16. Nathan delivers the Divine message, and David magnifies God for his mercies, and makes prayer and supplication, 2-Samuel 7:17-29.
INTRODUCTION TO SECOND SAMUEL 7
This chapter expresses David's concern for building an house for the ark of God, which he communicated to Nathan the prophet, and was approved of by him, 2-Samuel 7:1; and who was that night sent by the Lord to David, to acquaint him, that as he had for many years dwelt in a tent, and had never given directions to the tribes of Israel, and the rulers of them, to build him an house, so neither should David build him one; but his son that would succeed him in the throne should; and also observes to him the many great things he had done for him, and promises him more, and particularly the establishment of his throne and kingdom for ever, in which he has respect to the Messiah, that should spring from him, 2-Samuel 7:4. Then follows a prayer of David, in which he expresses the sense he had of the greatness and goodness of God, and of his own unworthiness to receive such favours from him he had, returns him thanks for the promises he had made, and prays for the performance of them, 2-Samuel 7:18.
(2-Samuel 7:1-3) David's care for the ark.
(2-Samuel 7:4-17) God's covenant with David.
(2-Samuel 7:18-29) His prayer and thanksgiving.
David's Resolution to Build a Temple. The Promised Perpetuity of His Throne - 2 Samuel 7
To the erection of a sanctuary for the ark upon Mount Zion there is appended an account of David's desire to build a temple for the Lord. We find this not only in the text before us, but also in the parallel history in 1 Chron 17. When David had acquired rest from his enemies round about, he formed the resolution to build a house for the Lord, and this resolution was sanctioned by the prophet Nathan (2-Samuel 7:1-3). But the Lord revealed to the prophet, and through him to David, that He had not required the building of a temple from any of the tribes of Israel, and that He would first of all build a house himself for His servant David, and confirm the throne to his seed for ever, and then he should build Him a temple (2-Samuel 7:4-17). David then gave utterance to his thanksgiving for this glorious promise in a prayer, in which he praised the unmeasurable grace of God, and prayed for the fulfilment of this renewed promised of divine grace (2-Samuel 7:18-29).
(Note: With regard to the historical authenticity of this promise, Tholuck observes, in his Prophets and their Prophecies (pp. 165-6), that "it can be proved, with all the evidence which is ever to be obtained in support of historical testimony, that David actually received a prophetic promise that his family should sit upon the throne for ever, and consequently an intimation of a royal descendant whose government should be eternal. Anything like a merely subjective promise arising from human combinations is precluded here by the fact that Nathan, acting according to the best of his knowledge, gave his consent to David's plan of building a temple; and that it was not till afterwards, when he had been instructed by a divine vision, that he did the very opposite, and assured him on the contrary that God would build him a house." Thenius also affirms that "there is no reason for assuming, as De Wette has done, that Nathan's prophecies were not composed till after the time of Solomon;" that "their historical credibility is attested by Ps 89 (Psalm 89:4, Psalm 89:5, 20-38, and especially Psalm 89:20), Psalm 132:11-12, and Isaiah 55:3; and that, properly interpreted, they are also Messianic." The principal evidence of this is to be found in the prophetic utterance of David in 2 Samuel 23, where, as is generally admitted, he takes a retrospective glance at the promise, and thereby attests the historical credibility of Nathan's prophecy (Thenius, p. 245). Nevertheless, Gust. Baur maintains that "a closer comparison of this more elaborate and simple description (2 Samuel 7) with the brief and altogether unexampled last words of David, more especially with 2-Samuel 23:5, can hardly leave the slightest doubt, that the relation in which the chapter before us stands to these words, is that of a later expansion to an authentic prophetic utterance of the king himself." For example, the distinct allusion to the birth of Solomon, and the building of the temple, which was to be completed by him, is said to have evidently sprung from a later development of the original promise after the time of Solomon, on account of the incongruity apparent in Nathan's prediction between the ideal picture of the Israelitish monarchy and the definite allusion to Solomon's building of the temple. But there is no such "incongruity" in Nathan's prediction; it is only to be found in the naturalistic assumptions of Baur himself, that the utterances of the prophets contained nothing more than subjective and ideal hopes of the future, and not supernatural predictions. This also applies to Diestel's opinion, that the section 2-Samuel 7:4-16 does not harmonize with the substance of David's glorious prayer in 2-Samuel 7:18-29, nor the latter again with itself, because the advice given him to relinquish the idea of building the temple is not supported by any reasons that answer either to the character of David or to his peculiar circumstances, with which the allusion to his son would have been in perfect keeping; but the prophet's dissuasion merely alludes to the fact that Jehovah did not stand in need of a stately house at all, and had never given utterance to any such desire. On account of this "obvious" fact, Diestel regards it as credible that the original dissuasion came from God, because it was founded upon an earlier view, but that the promise of the son of David which followed proceeded from Nathan, who no doubt looked with more favourable eyes upon the building of the temple. This discrepancy is also arbitrarily foisted upon the text. There is not a syllable about any "original dissuasion" in all that Nathan says; for he simply tells the king that Jehovah had hitherto dwelt in a tent, and had not asked any of the tribes of Israel to build a stately temple, but not that Jehovah did not need a stately house at all.)
Of the different exegetical treatises upon this passage, see Christ. Aug. Crusii Hypomnemata, ii. 190-219, and Hengstenberg's Christol. i. 123ff.
*More commentary available by clicking individual verses.