2 Samuel · Chapter 7

V. 1. Sat-That is, was settled in the house which Hiram’s men had built for him, then he reflected upon the unsettled state of the ark.

Verse 1. When the king sat in his house] That is, when he became resident in the palace which Hiram, king of Tyre, had built for him. And the Lord had given him rest] This was after he had defeated the Philistines, and cast them out of all the strong places in Israel which they had possessed after the overthrow of Saul; but before he had carried his arms beyond the land of Israel, against the Moabites, Syrians, and Idumeans. See 2 Samuel 8:1-14.

Verses 1, 2. When the king sat in his house — That is, was settled in the house which Hiram’s men had built for him; then he reflected upon the unsettled state of the ark. For, being a pious prince, he spent much of his time in holy meditations and the exercises of devotion; and among other subjects of consideration, thought upon the meanness of God’s habitation in comparison of the splendour of his own. See now, I dwell in a house of cedar — Such as the rich Jews had in the days of Haggai, termed by the Lord ceiled houses; see Haggai 1:4; but the ark of God dwelleth within curtains — That is, in a tent or tabernacle, (verse 6,) composed of several curtains. This, David thought, ought not to be, and therefore resolved to build a stately house for God’s ark.

Verse 1. When the king sat in his house, and began to feel the approaches of age, he was more concerned for the ark than for himself. All men, but especially the aged, should do their best for religion.

GOD CONCERNING IT, 1-17.

1. Sat in his house — Became established in his royal palace on Zion. Had given him rest — It was a time of national peace and quiet, not, however, after all David’s wars.

V. 2. Curtains-That is, in a tent or tabernacle, ver. 6, composed of several curtains.

Verse 2. I dwell in a house of cedar] That is, a house whose principal beams, ceiling, and wainscot, were cedar.

Dwelleth within curtains.] Having no other residence but the tabernacle, which was a place covered with the skins of beasts, Exodus 26:14.

Verses 1, 2. When the king sat in his house — That is, was settled in the house which Hiram’s men had built for him; then he reflected upon the unsettled state of the ark. For, being a pious prince, he spent much of his time in holy meditations and the exercises of devotion; and among other subjects of consideration, thought upon the meanness of God’s habitation in comparison of the splendour of his own. See now, I dwell in a house of cedar — Such as the rich Jews had in the days of Haggai, termed by the Lord ceiled houses; see Haggai 1:4; but the ark of God dwelleth within curtains — That is, in a tent or tabernacle, (verse 6,) composed of several curtains. This, David thought, ought not to be, and therefore resolved to build a stately house for God’s ark.

2. I dwell in a house of cedar, but the ark… within curtains — A compunctious thought and feeling. He had housed himself right royally, while the sacred symbol of Jehovah’s presence had been quite neglected. Within curtains — Literally, in the midst of the curtain, (1 Chronicles 17:1,) under curtains, that is, tent-coverings, woven of goat’s hair. Exodus 26:7. On the tent in which the ark then abode, see note on 2 Samuel 6:17.

V. 3. Nathan said-Pursue thy intentions, and build an house for the ark. The design being pious and the thing not forbidden by God, Nathan hastily approves it, before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things by an human spirit.

Verse 3. Nathan said to the king] In this case he gave his judgment as a pious and prudent man, not as a prophet; for the prophets were not always under a Divine afflatus; it was only at select times they were thus honoured.

For the Lord is with thee.] Thou hast his blessing in all that thou doest, and this pious design of thine will most certainly meet with his approbation.

Verse 3. Nathan said, Go and do all that is in thy heart — Pursue thy intentions, and build a house for the ark. The design being pious, and the thing not forbidden by God, Nathan hastily approves it before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things as religious men, by a human spirit.

Ver. 3. Go, do all that is in thy heart. Here the Lord’s thoughts were not as Nathan’s; and here is the hallowed distinction which must ever be preserved between the revelations of God, and the ordinary thoughts of inspired men. We find Samuel, and Jonah, and others, exactly in the situation of Nathan.

3. Nathan said — The prophet gave this counsel from the apparent propriety and laudableness of David’s purpose, and not by divine revelation. Accordingly he was called upon that night to counsel the king differently. Here we learn that the prophets were not always under inspiration.

V. 4. The word of the Lord came-Because David’s mistake was pious, and from an honest mind, God would not suffer him to lie long in it.

Verses 4-6. That night the word of the Lord came to Nathan — Because David’s mistake was pious, and from an honest mind, God would not suffer him to remain long in it. Shalt thou build a house for me? — That is, How is it that thou hast formed this design? Whereas I have not dwelt in any house, &c. — I have not mentioned, nor has any one else thought of the building me one, from the time you have been a people. But I have walked in a tent and in a tabernacle — I have been content with a moveable house, in which I was always present to conduct and lead my people from place to place. By the tent may be meant the curtains and hangings within, which were of curious work, and by the tabernacle the frame of boards to which they were fastened, with the coverings upon it.

GOD CONCERNING IT, 1-17.

1. Sat in his house — Became established in his royal palace on Zion. Had given him rest — It was a time of national peace and quiet, not, however, after all David’s wars.

V. 5. Shalt thou-That is, thou shalt not.

Verse 5. Shalt thou build me a house] That is, Thou shalt not: this is the force of the interrogative in such a case.

Verses 4-6. That night the word of the Lord came to Nathan — Because David’s mistake was pious, and from an honest mind, God would not suffer him to remain long in it. Shalt thou build a house for me? — That is, How is it that thou hast formed this design? Whereas I have not dwelt in any house, &c. — I have not mentioned, nor has any one else thought of the building me one, from the time you have been a people. But I have walked in a tent and in a tabernacle — I have been content with a moveable house, in which I was always present to conduct and lead my people from place to place. By the tent may be meant the curtains and hangings within, which were of curious work, and by the tabernacle the frame of boards to which they were fastened, with the coverings upon it.

5. Shalt thou build me a house — Is not such a purpose on thy part presumption? Nay, rather, I will make thee a house. Compare verse 11. The question implies a negative answer, and in 1 Chronicles 17:4, we have, “Thou shalt not build me a house.”

V. 6. Tent and 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.

Verses 4-6. That night the word of the Lord came to Nathan — Because David’s mistake was pious, and from an honest mind, God would not suffer him to remain long in it. Shalt thou build a house for me? — That is, How is it that thou hast formed this design? Whereas I have not dwelt in any house, &c. — I have not mentioned, nor has any one else thought of the building me one, from the time you have been a people. But I have walked in a tent and in a tabernacle — I have been content with a moveable house, in which I was always present to conduct and lead my people from place to place. By the tent may be meant the curtains and hangings within, which were of curious work, and by the tabernacle the frame of boards to which they were fastened, with the coverings upon it.

GOD CONCERNING IT, 1-17.

1. Sat in his house — Became established in his royal palace on Zion. Had given him rest — It was a time of national peace and quiet, not, however, after all David’s wars.

Verse 7. With any of the tribes] “Spake I a word to any of the JUDGES” is the reading in the parallel place, 1 Chronicles 17:6, and this is probably the true reading. Indeed, there is but one letter of difference between them, and letters which might be easily mistaken for each other: ycbv shibtey, tribes, is almost the same in appearance with ycpv shophetey, judges; the b beth and the p pe being the same letter, the apex under the upper stroke of the p pe excepted. If this were but a little effaced in a MS., it would be mistaken for the other, and then we should have tribes instead of judges. This reading seems confirmed by 2 Samuel 7:11.

Verse 7. The tribes of Israel whom I commanded to feed my people Israel — The word tribes seems here to be put for judges, appointed to govern the tribes. Indeed, the Hebrew word ycbv, shibtee, here rendered tribes, signifies also sceptres, and, consequently, supreme governors or rulers; such as the judges were, who had the supreme authority in Israel. Saying, Why build ye not me a house of cedar? — God was the most proper judge what house was agreeable to him, and he never signified that he disliked his present, and desired a more stately habitation. Though God was pleased to give Moses directions for erecting the tabernacle, and afterward appointed Solomon to build him a more magnificent temple; yet this was done only with respect to, and as suitable to men, and not in regard of, or as any way suitable to himself. And the Scripture has taken great care to inculcate on us, that the Most High dwelleth not in temples made with hands, Acts 7:4. Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things, Acts 17:24. And this is perhaps peculiar to the pure religion of the Scriptures; for if we attentively examine them, we shall find in all other religions something in the principle of them, as if the worship of God was founded on his needing something. And among most of them we find a meanness of thought, as if temples were something to the Deity himself; and not, as the Scriptures rightly describe them to be, as witnesses only to men, that God concerns himself with the inhabitants of the earth, and will hearken to their prayers. Thus we find St. Stephen, in the Acts of the Apostles, (Acts 7:4,) calling the tabernacle, which Moses was ordered to make, The tabernacle of witness. And the Spirit of God put such a prayer into the heart and mouth of Solomon, at the dedication of the temple, as may sufficiently instruct us in what light the Holy Scriptures consider temples of any kind, namely, as concerning and having respect to men only, and as being nothing to God himself. But will God indeed (says Solomon) dwell on the earth? Behold, the heaven, and heaven of heavens cannot contain thee; how much less this house which I have builded? And the Scriptures everywhere represent God as the maker of the world and all things therein, as the supreme Lord of heaven and earth, as having the whole heavens for his throne, and the earth for his footstool; and therefore needing or requiring no worship from men, but as it is conducive to their welfare and happiness.

7. With any of the tribes — In the persons of their representatives, the elders. In Chronicles the reading is judges of Israel. Hitherto there had been no command to build such a house as David proposed. According to Josephus (Ant., 7:4, 4) Moses had foretold the building of such a temple but no such prediction appears in his writings.

V. 8. My servant-Lest David should be too much discouraged, or judge himself neglected 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 good intentions.

Verse 8. So shalt thou say unto my servant David — Lest David should be discouraged, or judge himself neglected 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 good intentions.

GOD CONCERNING IT, 1-17.

1. Sat in his house — Became established in his royal palace on Zion. Had given him rest — It was a time of national peace and quiet, not, however, after all David’s wars.

Verses 9, 10. I was with thee whithersoever thou wentest — In the time of his banishment he was remarkably preserved by God. Moreover, I will appoint a place, &c. — I will make room for them, whereas hitherto they have been much straitened and distressed by their enemies. Or, I have appointed a place for them, namely, the land of Canaan. And I will plant them — Make them take root; I will establish them in their place and land. That they may move no more — May no longer wander as they did in the wilderness. Neither shall the children of wickedness — The idolatrous people round about them; afflict them any more as beforetime — When they were in the land of Egypt. Thus, among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to Israel, because they were great blessings to David; partly, because the strength and happiness of a king consists in the multitude and happiness of his people; and partly, because David was a man of a public spirit, and therefore no less affected with Israel’s felicity than with his own.

GOD CONCERNING IT, 1-17.

1. Sat in his house — Became established in his royal palace on Zion. Had given him rest — It was a time of national peace and quiet, not, however, after all David’s wars.

V. 10. Appoint-That is, I will make room for them, whereas hitherto they have been much distressed by their enemies. Or, I will establish a place for them, that is, I will establish them in their place or land. My people-Among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to Israel, because they were great blessings to David; partly, because the strength and happiness of a king consists in the multitude and happiness of his people; and partly, because David was a man of a public spirit, and therefore no less affected with Israel’s felicity than with his own. Before time-Namely in Egypt.

Verse 10. I will appoint a place] I have appointed a place, and have planted them. See the observations at the end. See Clarke “2 Samuel 7:25”.

Verses 9, 10. I was with thee whithersoever thou wentest — In the time of his banishment he was remarkably preserved by God. Moreover, I will appoint a place, &c. — I will make room for them, whereas hitherto they have been much straitened and distressed by their enemies. Or, I have appointed a place for them, namely, the land of Canaan. And I will plant them — Make them take root; I will establish them in their place and land. That they may move no more — May no longer wander as they did in the wilderness. Neither shall the children of wickedness — The idolatrous people round about them; afflict them any more as beforetime — When they were in the land of Egypt. Thus, among the favours which God had vouchsafed, and would vouchsafe to David, he reckons his blessings to Israel, because they were great blessings to David; partly, because the strength and happiness of a king consists in the multitude and happiness of his people; and partly, because David was a man of a public spirit, and therefore no less affected with Israel’s felicity than with his own.

10. I will appoint — All the versions have, with strange unanimity, translated ytmc, I have appointed, as if it were in the future tense. All difficulty is removed and the sense made plain when it is properly translated as the preterit: I have appointed a place, etc., namely, the land of Canaan. Will plant — Rather, have planted. As beforetime — When in the bondage of Egypt.

V. 11. And as since-Nor as they did under the judges. But all this is to be understood with a condition, except they should notoriously forsake God. And have caused thee-That is, and as until this time in which I have given thee rest. But these words, though according to our translation they be enclosed in the same parenthesis with the foregoing clauses, may be better put without it, and taken by themselves. For the foregoing words in this verse, and in ver. 10, all concern the people of Israel; but these words concern David alone, to whom the speechs returns after a short digression concerning the people of Israel. And they may be rendered thus. And I will cause thee to rest, &c.-More fully and perfectly than yet thou dost. He will, &c.-For thy good intentions to make him an house, he will make thee an house, a sure house, that is, he will increase and uphold thy posterity, and continue thy kingdom in thy family.

Verse 11. The Lord-will make thee a house.] Thou hast in thy heart to make me a house; I have it in my heart to make thee a house: thy family shall be built up, and shall prosper in the throne of Israel; and thy spiritual posterity shall remain for ever. God is the author of all our holy purposes, as well as of our good works, he first excites them; and if we be workers together with him, he will crown and reward them as though they were our own, though he is their sole author.

Verse 11. And as since the time that I commanded judges — In whose days they were sorely afflicted by the Moabites, Canaanites, Midianites, and others. But all this, as the event showed, was intended to be understood with a condition, except they should notoriously forsake God, which they did, and therefore this promise was not fulfilled in that extensive and absolute sense which the words here seem to convey. And have caused thee to rest, &c. — Have given thee a quiet possession of the whole kingdom of Israel, which was never in so happy a condition as now. But these words, though according to our translation they are enclosed in the same parenthesis with the foregoing clauses, may be better put without it, and taken by themselves. For the foregoing words in this verse, and in verse 10, all concern the people of Israel; but these words concern David alone, to whom the speech returns, after a short digression concerning the people of Israel. And they may be rendered thus: And I will cause thee to rest, &c., more fully and perfectly than yet thou dost. He will make thee a house, &c. — For thy good intentions to make him a house, he will make thee a house, a sure house; that is, he will increase and uphold thy posterity, and continue the kingdom in thy family.

11. And as since — During the time of the Judges, as well as in Egypt, had Israel suffered much from heathen foes. The Lord… will make thee a house — An allusion to the question of verse 5. Thou shalt not build a house for me, but I will make a house for thee in thy posterity. “This thought is not merely a play upon words entirely in the spirit of prophecy, but contains the deep general truth that God must first of all build a man’s house before the man can build God’s house, and has reference especially to the kingdom of God in Israel.” — Keil.

V. 12. And when, &c.-When the time of thy life shall expire. This phrase implies, that his days shall be prolonged to the usual course of nature, and not cut off in the midst, by any violent or untimely death. I will set-I will set up in thy throne, thy posterity, first Solomon, and then others successively, and at last the Messiah. So the following words may be understood, part of his posterity in general, part of Solomon, and part of Christ only, according to the different nature of the several passages.

Verse 12. And when thy days are fulfilled, &c. — When the time of thy life shall expire. This phrase implies, that his days should be prolonged to the usual course of nature, and not cut off in the midst, by any violent or untimely death. Thy seed, which shall proceed out of thy bowels — This manner of speaking shows that it was intended to be understood of one who was not yet born, namely, Solomon; and that Absalom, Adonijah, and the rest who pretended to the kingdom, were not designed for it, having already proceeded from him. I will establish his kingdom — Solomon reigned a long time himself, and his posterity after him, and the Messiah, his seed, will reign for ever. So the following words may be understood, part of Solomon, part of his posterity in general, and part of Christ only, according to the different nature of the several passages.

Ver. 12. I will set up thy seed after thee. This is one of the most remarkable prophecies, comprising a constellation of promises, in the old testament. Many a saint has wished to build a church, chapel, or school for religious purposes; and the Lord has accepted the will and the preparations for the full act. Here we find, that God’s first care is over the church. “He (Solomon) shall build a house for my name.” Covenants, we may observe, are all sure in the hands of Christ, but they have conditions in regard of man. “The throne of David, the Messiah, shall be established for ever.” Yet the dying king said to Solomon, “If thou forsake the God of thy father, and rebel, he will cast thee off for ever.” 1 Chronicles 28:10. So Ezekiel said, that David, the Messiah, should be shepherd over his people for ever. Hosea also foretold that God would “raise again the tabernacle of David which had fallen down,” for he foresaw the departure of the sceptre from that house. Zachariah and Elizabeth rejoiced to see the horn of salvation raised up in Christ. Luke 1.

12. I will set up thy seed after thee — Here is the germ of those Davidic prophecies of Messiah which come out in greater boldness and precision in some of his psalms. Psalm 2 and 110. Thy seed refers primarily to Solomon and his successors, but it reaches on in its prophetic significance, and includes that Greater Son in whom alone the kingdom finds its eternal perpetuity.

V. 13. He shall-This is meant literally of Solomon, who alone did build the material house or temple; but ultimately of Christ, who is the builder of God’s spiritual house or temple. For my name-That is, for my service, and glory. For ever-This is not meant of Solomon, for his kingdom was not for ever. But it is to be understood of David’s posterity, in general, and with special respect to Christ, in whose person the kingdom was to be lodged for ever.

Verse 13. He shall build] That is, Solomon shall build my temple, not thou, because thou hast shed blood abundantly, and hast made great wars. See 1 Chronicles 22:8; and see also the observations at the end. See Clarke “2 Samuel 7:25”.

The throne of his kingdom for ever.] This is a reference to the government of the spiritual kingdom, the kingdom of the Messiah, agreeably to the predictions of the prophet long after, and by which this passage is illustrated: “Of the increase of his government and peace there shall be no end, 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.” Isaiah 9:7.

Verse 13. He shall build a house for my name — This is meant literally of Solomon, who alone did build the material house or temple; but ultimately of Christ, who is the builder of God’s spiritual house or temple. For my name — That is, for my service and glory. For ever — This is not meant of Solomon, for his kingdom was not for ever. But it is to be understood of David’s posterity in general, and with special respect to Christ, in whose person the kingdom was to be lodged for ever.

13. He shall build a house — Here, again, the subject is primarily Solomon, for so Solomon himself explained it. 1 Kings 5:5; but the for ever with which the verse ends points unmistakably to a greater than Solomon. The house which Solomon built continued till the time of the Babylonish exile, when it was burned by Nebuchadnezzar, (2 Kings 25:8;) but it was rebuilt at the close of the exile, (Ezra 6:15,) and of it then the prophet Haggai said, (Haggai 2:9:) “The glory of this latter house shall be greater than that of the former;” for this second temple was the connecting link between the Jews of Haggai’s time and the Messiah, who said, “Destroy this temple, and in three days I will raise it up.” He spake of the temple of his body, (John 2:19,) and by the resurrection from the dead he became, in his own sacred person, the foundation of a far more glorious building — a spiritual house, built up of living stones, for a habitation of God through the Spirit. Ephesians 2:22; 1 Peter 2:5.

V. 14. His father-I will carry myself towards him as a father, with all affection, 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 Hebrews 1:5. If he commit-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 passes through Solomon to Christ. Rod of men-With such rods as are gentle and moderate, and suited to man’s weakness.

Verse 14. If he commit iniquity] Depart from the holy commandment delivered to him; I will chasten him with the rod of men-he shall have affliction, but his government shall not be utterly subverted. But this has a higher meaning. See the observations at the end. See Clarke “2 Samuel 7:25”.

Verse 14. I will be his father — I will carry myself toward him as a father, with all affection, 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 Hebrews 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 of the text is terminated in Solomon; whereas, in those things wherein Solomon was a type of Christ, the sense passes through Solomon to Christ. With the rod of men — With such rods as are gentle and moderate, and suited to man’s weakness. This implies that God would punish that seed of David, in whom his kingdom was to be established, with such correction as parents give their children, in case he should fall away and commit iniquity; and not punish him with that exact severity which his sins might deserve, nor entirely cut him and his posterity off from the kingdom, as he had done Saul. And God accordingly performed this for some ages, till the time arrived when it was proper and beneficial to make a change, not only in regard to the family of David, but to the whole Hebrew nation, which was to produce a greater good, not only to them, but to the whole human race, namely, the establishment of Christ’s kingdom. Thus does God work to produce a greater and still greater good to mankind, and gives far better things than he has promised.

14. I will be his father, and he… my son — Referred (Hebrews 1:5) immediately to Christ. This was true of Solomon, whom God made greater than all the other kings of Israel and of the earth; but it was true in a deeper sense of Him on whom at Jordan the opened heavens shone, and of whom the Father said, “This is my beloved Son, in whom I am well pleased.” If he commit iniquity — This is supposed only of Solomon and others of the royal seed who should succeed David on the throne. Clarke regards tw[h as in the Niphal, and translates, “Even in his sufferings for iniquity I will chasten him,” etc., thus making this verse a prophecy of the suffering Saviour. But the Hebrew verb is in the Hiphil form, and in every other passage where it occurs in this form means to commit iniquity or act perversely. This whole prophecy, as far as it refers to the promised seed, was fulfilled primarily in Solomon, and that is, therefore, a strained interpretation which tries to apply it all pre-eminently to Christ. The rod of men — That rod and those stripes of chastisement which scourge other men when they sin. The king’s son is not to be exempted from the punishments common to all men who act perversely. In this matter God is no respecter of persons. Accordingly, when Solomon forsook the law of the Lord, he was threatened with bitter and humiliating judgments. 1 Kings 11:9-40.

V. 15. My mercy-That is, Or, my kindness, that is, the kingdom which I have mercifully promised to thee and thine. From Saul-In regard of his posterity, for the kingdom was continued to his person during life.

Verse 15. But my mercy shall not depart away from him, as I took it from Saul] His house shall be a lasting house, and he shall die in the throne of Israel, his children succeeding him; and the spiritual seed, Christ, possessing and ruling in that throne to the end of time.

The family of Saul became totally extinct; the family of David remained till the incarnation. Joseph and Mary were both of that family; Jesus was the only heir to the kingdom of Israel; he did not choose to sit on the secular throne, he ascended the spiritual throne, and now he is exalted to the right hand of God, a PRINCE and a Saviour, to give repentance and remission of sins. See the observations at the end of the chapter. See Clarke “2 Samuel 7:25”.

Many have applied these verses and their parallels to support the doctrine of unconditional final perseverance; but with it the text has nothing to do; and were we to press it, because of the antitype, Solomon, the doctrine would most evidently be ruined, for there is neither proof nor evidence of Solomon’s salvation.

Verses 15, 16. My mercy shall not depart from him — Or, my kindness, as the Hebrew word ydsj, chasdi, rather means. That is, the kingdom which I have mercifully and kindly promised to thee and thine. As I took it from Saul — In regard of his posterity, for the kingdom was continued to Saul himself during his life. Thy kingdom shall be established for ever before thee — Thine eyes, in some sort, beholding it; for he lived to see his wise son Solomon actually placed on the throne with reputation and general applause, which was in itself a good presage of the continuance of the kingdom in his family; and, when considered in connection with God’s infallible promises made to him and his descendants, must have given him assurance thereof. David, however, had his eyes and thoughts on the Messiah, Psalm 110:1; whose day he saw by faith, as Abraham had done; whom he knew God would raise up of the fruit of his loins to sit on his throne, Acts 2:30, and the eternity of whose kingdom might well be said to be before him. Thy throne shall be established for ever — The kingdom shall be continued for a long time, even for many ages, in thy family, and in the Messiah, who is to be thy seed, to all eternity. Thus the angel, applying this promise to Jesus, says to Mary, 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.

15. But my mercy shall not depart — Even though the royal seed commit iniquity, yet for David and Jerusalem’s sake the prophecy and promise of this Scripture shall not fail. “The family of Saul became totally extinct. The family of David remained till the incarnation. Joseph and Mary were both of that family; Jesus was the only heir to the kingdom of Israel, But he did not choose to sit on the secular throne, he ascended the spiritual throne, and now he is exalted to the right hand of God, a Prince and a Saviour, to give repentance and remission of sins.” — Clarke.

V. 16. Before thee-Thine eyes in some sort beholding it: for he lived to see his wise son Solomon actually placed in the throne, with reputation and general applause, which was in itself a good presage of the continuance of the kingdom in his family: and being considered, together with the infallible certainty of God’s promise to him and his, (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, Psalm 110:1, &c. whose day he saw by faith, as Abraham did, John 8:56, and whom he knew that God would raise out of the fruit of his loins to sit on his throne, and that for ever: and so the eternity of his kingdom is rightly said to be before him.

Verses 15, 16. My mercy shall not depart from him — Or, my kindness, as the Hebrew word ydsj, chasdi, rather means. That is, the kingdom which I have mercifully and kindly promised to thee and thine. As I took it from Saul — In regard of his posterity, for the kingdom was continued to Saul himself during his life. Thy kingdom shall be established for ever before thee — Thine eyes, in some sort, beholding it; for he lived to see his wise son Solomon actually placed on the throne with reputation and general applause, which was in itself a good presage of the continuance of the kingdom in his family; and, when considered in connection with God’s infallible promises made to him and his descendants, must have given him assurance thereof. David, however, had his eyes and thoughts on the Messiah, Psalm 110:1; whose day he saw by faith, as Abraham had done; whom he knew God would raise up of the fruit of his loins to sit on his throne, Acts 2:30, and the eternity of whose kingdom might well be said to be before him. Thy throne shall be established for ever — The kingdom shall be continued for a long time, even for many ages, in thy family, and in the Messiah, who is to be thy seed, to all eternity. Thus the angel, applying this promise to Jesus, says to Mary, 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.

16. For ever… for ever — of all the words of promise that fell on David’s ears these were the most charming. They find repeated utterance in his prayer, (verses 19, 25, 29,) often in the Psalms, (Psalm 18:50; 89:29,) and even echo in the angel’s words of salutation to the mother of our Lord. Luke 1:32, 33. By them we see that this message of Nathan to David was largely a Messianic prophecy.

Verse 17. According to all this vision did Nathan speak unto David — And thereby manifested his integrity, not being ashamed to retract his own words when he was better taught of God. And, as Dionysius observes in the epistle to Novatus, the correction of his fault was more remarkable than the fault itself.

GOD CONCERNING IT, 1-17.

1. Sat in his house — Became established in his royal palace on Zion. Had given him rest — It was a time of national peace and quiet, not, however, after all David’s wars.

V. 18. In-Into the tabernacle. Sat-He might sit for a season whilst he was meditating upon these things, and then alter his posture and betake himself to prayer. Who am I, &c.-How infinitely unworthy am I and my family of this great honour and happiness!

Verse 18. Sat before the Lord] Sometimes, when a Hindoo seeks a favour from a superior, he sits down in his presence in silence; or if he solicits some favour of a god, as riches, children, &c., he places himself before the idol, and remains in a waiting posture, or repeats the name of the god, counting the beads in his necklace.-WARD.

Verse 18. Then went King David in — Into the tabernacle. And sat before the Lord — That is, before the ark, the symbol of the divine presence, and where God was then peculiarly present, and was believed by David to be so. David probably sat for a season, while he meditated on these things, and then altered his posture and betook himself to prayer. It must be observed, however, that the Hebrew word, bvy, jashab, here rendered sat, may with equal propriety be translated, remained before the Lord. The Hebrews never addressed prayers or praises to God but either standing up or prostrate on the earth, and even their kings are always described as standing when they prayed or gave thanks in the temple. See Ezekiel 46:1, 2; compared with 2 Kings 11:14, and 2 Chronicles 23:13. Nor is there any other posture of worship mentioned in Scripture, but standing, or kneeling, or falling on the face. Who am I, O Lord God? — How infinitely unworthy am I and my family of this great honour and happiness! Thus David begins his address to God in a becoming spirit of humility and self-abasement, acknowledging his utter unworthiness of the blessings which God had already bestowed on him.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.

V. 19. This-Which thou hast already done for me, that thou hast brought me hitherto, to that pitch of honour, and peace, and prosperity, in which through thy favour I now stand. Was small-Though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give to me. A great while-For many future ages, and indeed to all eternity. Is this, &c.-Do men use to deal so kindly with their inferiors, as thou hast done with me? No: this is the prerogative of divine grace.

Verse 19. And is this the manner of man] Literally: And this, O Lord God, is the law of Adam. Does he refer to the promise made to Adam, The seed of the woman shall bruise the head of the serpent? From my line shall the Messiah spring, and be the spiritual and triumphant King, for ever and ever. See the additions at the end. See Clarke “2 Samuel 7:25”.

Verse 19. This — Which thou hast already done for me, that thou hast brought me hitherto to this pitch of honour, and peace, and prosperity in which, through thy favour, I now stand. Was small — Though it was more than I deserved, or could expect, yet thou didst not think it enough for thee to give to me. A great while — For many future ages, and indeed to all eternity. Is this, &c. — Do men use to deal so kindly with their inferiors as thou hast done with me? No; this is the prerogative of divine grace.

Ver. 19. Is this the manner of man, oh Lord God? This is a very unsuccessful reading. The Hebrew is, “This is the direction (or the law) of Adam:” that is, by speaking thus to thy servant, thou art honouring me as thou didst honour Adam, by a covenant to him and his posterity.

19. For a great while to come — Reference to the for ever of verses 13 and 16. Is this the manner of man — Rather, This is the law of man. This gracious condescension of God in bestowing these promised blessings upon his servant David and his house is a sublime illustration of that law of love which should ever govern man — that law which says, “Thou shalt love thy neighbour as thyself.” Leviticus 19:18. As God dealt with David in his infinite grace, let man do unto his neighbour according to the ability which he may have. “When God the Lord,” says Hengstenberg, “in his treatment of poor mortals, follows the rule which he has laid down for the conduct of men one towards another — when he shows himself kind and affectionate — this must fill with adoring amazement those who know themselves and God.”

V. 20. David say-Either in a way of gratitude and praise, words cannot express my obligations to thee, nor my sense of these obligations: Or in a way of prayer. What can I ask of thee more than thou hast freely done? Thou knowest-Thou knowest my deep sense of thy favours, and my obligations to thee. And my condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt supply me.

Verse 20. What can David say more] How can I express my endless obligation to thee?

Verses 20, 21. What can David say — Either in a way of gratitude and praise — Words cannot express my obligations to thee, nor my sense of these obligations — or in a way of prayer: What can I ask of thee more than thou hast freely done? Thou knowest thy servant — Thou knowest my deep sense of thy favours, and my obligations to thee; and my condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt supply me. Thy word’s sake — That thou mightest fulfil thy promises made to me, and thereby demonstrate thy faithfulness. According to thine own heart — Of thy own mere liberality and good pleasure, without any desert of mine. So far was David, though a very gracious man, from thinking his actions meritorious. To make thy servant know them — Thus David expresses the deep sense he had of the extraordinary kindness of God, not only in designing these great things for him and his posterity, but in condescending to make them known to him.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.

V. 21. Thy word’s sake-That thou mightest fulfil thy promises made to me, and thereby demonstrate thy faithfulness. Own heart-Or thy own mere liberality and good pleasure, without any desert of mine. So far was David, though a very gracious man, from thinking his actions meritorious.

Verses 20, 21. What can David say — Either in a way of gratitude and praise — Words cannot express my obligations to thee, nor my sense of these obligations — or in a way of prayer: What can I ask of thee more than thou hast freely done? Thou knowest thy servant — Thou knowest my deep sense of thy favours, and my obligations to thee; and my condition and necessities, what I do or may need hereafter; and as thou knowest this, so I doubt not thou wilt supply me. Thy word’s sake — That thou mightest fulfil thy promises made to me, and thereby demonstrate thy faithfulness. According to thine own heart — Of thy own mere liberality and good pleasure, without any desert of mine. So far was David, though a very gracious man, from thinking his actions meritorious. To make thy servant know them — Thus David expresses the deep sense he had of the extraordinary kindness of God, not only in designing these great things for him and his posterity, but in condescending to make them known to him.

21. For thy word’s sake — The word is the promise of the perpetuity of the throne of David, which was magnified before all Israel, and in later times referred to as the “sure mercies of David.” The Divine purpose to exalt the throne of David involved, also, the purpose of magnifying the word of prophecy.

V. 22. Great-Both in power and in goodness, as appears by the great and good things which thou hast done for me.

Verse 22. Wherefore thou art great — Both in power and in goodness, as appears by the great and good things which thou hast done for me. Neither is there any God besides thee — Thus Hannah had expressed herself in her song, in which she prophesied of him, 1 Samuel 2:2, 10. According to all that we have heard — That is, what their forefathers had reported concerning the wonders which God had done by Moses and Joshua, and in the time of the judges.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.

Verse 23. What one nation in the earth, &c. — He seems to have in view the words of Moses in Deuteronomy 4:7, 34. To make him a name — That all the world might know and acknowledge his power and glory. To do for you great things and terrible, &c. — Instead of, for you, the Seventy, Vulgate, and Arabic read, for them. Or the words may be understood, according to Le Clerc’s interpretation, who supplies some words evidently intended to be supplied to perfect the sense, thus: To do for you great things, O Israel, and terrible for thy land, O God, by casting out the nations before thy people, &c. But the parallel place, 1 Chronicles 17:2, to which the reader is referred, will best explain the sense of this whole verse. From the nations and their gods — Some, by gods, understand their rulers; but their gods were no more able, nay, being mere imaginary beings, were less able to save the nations whom Jehovah drove out, than their kings and rulers.

Ver. 23. From the nations and their gods. In 1 Chronicles 17:21, it reads better, “By driving out nations from before thy people.”

23. To do for you great things — For you refers to Israel. In the rapt earnestness and enthusiasm of his prayer, David seems in heart to have all Israel before him, and addresses them unconsciously as with an orator’s directness. Thy land — God’s land, the land of Canaan, because it was the land of divine promise.

This prayer of David is a model for all who approach the spiritual mercy-seat. It embodies confession, adoration, and supplication. David confesses his own unworthiness of blessings already received, (18,) adores Jehovah for personal favours, (19-21,) and also for the amazing displays of mercy and love for his chosen people, (22-24,) and lastly, with devout supplication, prays for the fulfilment of the Divine promise, (25-29.) Let the reader here observe that though the Divine promise to David and his seed was unconditional, and sure as the pledge of God could make it, (verses 15, 16,) the pious monarch still prays for its fulfilment. Compare Ezekiel 36:36, 37.

V. 24. Confirmed-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. Their God-In a peculiar manner, and by special relation and covenant: for otherwise he is the God and father of all things.

Verses 24-26. For thou hast confirmed — Partly by thy promises, and that solemn and sure covenant into which thou hast entered with them; and partly by thy glorious works wrought on their behalf, as it appears this day. Thou art become their God — In a peculiar manner, and by special relation and covenant; for otherwise he is the God and Father of all. The word concerning thy servant and his house, establish thou it — And yet he did not desire this great kindness merely for his own sake and the sake of his family, but that God might be glorified in what he did for him and them. Thus it follows, And let thy name be magnified for ever — Never cease to manifest thyself to be the God and governor of Israel, and let all men acknowledge that the God of Israel is the Lord of hosts, the Lord of heaven and earth, of angels and men, and faithful in his promises to the house of David.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.

Verse 25. And do as thou hast said.] David well knew that all the promises made to himself and family were conditional; and therefore he prays that they may be fulfilled. His posterity did not walk with God, and therefore they were driven from the throne. It was taken from them by the neighbouring nations, and it is now in the hands of the Mohammedans; all the promises have failed to David and his natural posterity, and to Christ and his spiritual seed alone are they fulfilled. Had David’s posterity been faithful, they would, according to the promises of God, have been sitting on the Israelitish throne at this day.

IT is worthy of remark how seldom God employs a soldier in any spiritual work, just for the same reason as that given to David; and yet there have been several eminently pious men in the army, who have laboured for the conversion of sinners. I knew a remarkable instance of this; I was acquainted with Mr. John Haime, a well known preacher among the people called Methodists. He was a soldier in the queen’s eighth regiment of dragoons, in Flanders, in the years 1739-46. He had his horse shot under him at the battle of Fontenoy, May 11, 1745; and was in the hottest fire of the enemy for above seven hours; he preached among his fellow soldiers frequently, and under the immediate patronage of his royal highness the Duke of Cumberland, commander-in-chief; and was the means of reforming and converting many hundreds of the soldiers. He was a man of amazing courage and resolution, and of inflexible loyalty. One having expressed a wonder “how he could reconcile killing men with preaching the Gospel of the grace and peace of Christ,” he answered, “I never killed a man.” “How can you tell that? were you not in several battles?” “Yes, but I am confident I never killed nor wounded a man.” “How was this? did you not do your duty?” “Yes, with all my might; but when in battle, either my horse jumped aside or was wounded, or was killed, or my carbine missed fire, and I could never draw the blood of the enemy.” “And would you have done it if you could?” “Yes, I would have slain the whole French army, had it been in my power; I fought in a good cause, for a good king, and for my country; and though I struck in order to cut, and hack, and hew, on every side, I could kill no man.” This is the substance of his answers to the above questions, and we see from it a remarkable interfering Providence; God had appointed this man to build a spiritual house in the British army, in Flanders, and would not permit him to shed the blood of his fellow creatures.

“This chapter is one of the most important in the Old Testament, and yet some of its most interesting verses are very improperly rendered in our translation; it therefore demands our most careful consideration. And as in the course of these remarks I propose to consider, and hope to explain, some of the prophecies descriptive of THE MESSIAH, which were fulfilled in JESUS CHRIST, among which prophecies that contained in this chapter is worthy of particular attention, I shall introduce it with a general state of this great argument.

“It having pleased God that, between the time of a Messiah being promised and the time of his coming, there should be delivered by the prophets a variety of marks by which the Messiah was to be known, and distinguished from every other man; it was impossible for any one to prove himself the Messiah, whose character did not answer to these marks; and of course it was necessary that all these criteria, thus Divinely foretold, should be fulfilled in the character of Jesus Christ. That these prophetic descriptions of the Messiah were numerous, appears from Christ and his apostles, (Luke 24:27, 44; Acts 17:2, 3; 28:23, &c.,) who referred the Jews to the Old Testament as containing abundant evidence of his being THE MESSIAH, because he fulfilled all the prophecies descriptive of that singular character. The chief of these prophecies related to his being miraculously born of a virgin; the time and place of his birth; the tribe and family from which he was to descend; the miracles he was to perform; the manner of his preaching; his humility and mean appearance; the perfect innocence of his life; the greatness of his sufferings; the treachery of his betrayer; the circumstances of his trial; the nature of his death and burial; and his miraculous resurrection. Now amongst all the circumstances which form this chain of prophecy, the first reference made in the New Testament relates to his descent; for the New Testament begins with asserting that JESUS CHRIST was the son of David, the son of Abraham. As to the descent of Christ from ABRAHAM, every one knows that Christ was born a Jew, and consequently descended from Jacob, the grandson of Abraham. And we all know that the promise given to Abraham concerning the Messiah is recorded in the history of Abraham’s life, in Genesis 22:18. Christ being also to descend from DAVID, there can be no doubt that this promise, as made to David, was recorded likewise in the history of David. It is remarkable that David’s life is given more at large than that of any other person in the Old Testament; and can it be supposed that the historian omitted to record that promise which was more honourable to David than any other circumstance? The record of this promise, if written at all, must have been written in this chapter; in the message from God by Nathan to David, which is here inserted. Here, I am fully persuaded, the promise was, and still is, recorded; and the chief reason why our divines have so frequently missed it, or been so much perplexed about it, is owing to our very improper translation of the 10th and 14th verses. { 2 Samuel 7:10, 14}

“This wrong translation in a part of Scripture so very interesting, has been artfully laid hold of, and expatiated upon splendidly, by the deistical author of The Ground and Reasons of the Christian Religion; who pretends to demonstrate that the promise of a Messiah could not be here recorded. His reasons, hitherto I believe unanswered, are three: 1. Because, in 2 Samuel 7:10, the prophet speaks of the future prosperity of the Jews, as to be afterwards fixed, and no more afflicted; which circumstances are totally repugnant to the fate of the Jews, as connected with the birth and death of Christ. 2. Because the son here promised was ( 2 Samuel 7:13) to build a house; which house, it is pretended, must mean the temple of Solomon; and of course Solomon must be the son here promised. And, 3. Because 2 Samuel 7:14 supposes that this son might commit iniquity, which could not be supposed of the Messiah. The first of these objections is founded on our wrong translation of 2 Samuel 7:10, where the words should be expressed as relating to the time past or present. For the prophet is there declaring what great things God had already done for David and his people; that he had raised David from the sheepfold to the throne; and that he had planted the Israelites in a place of safety, at rest from all those enemies who had so often before afflicted them. That the verbs ytmcw vesamti, and yt[cnw unetati, may be rendered in the time past or present, is allowed by our own translators; who here ( 2 Samuel 7:11) render ytjynhw vahanichothi, and have caused thee to rest, and also render dyghw vehiggid, and telleth; which construction, made necessary here by the context, might be confirmed by other proofs almost innumerable. The translation, therefore, should run thus: I took thee from the sheepcote; and have made thee a great name; and I HAVE APPOINTED a place for my people Israel; and HAVE PLANTED them, that they may dwell in a place of their own, and move no more. Neither DO the children of wickedness afflict them any more; as before-time, and as since the time that I commanded judges to be over Israel: and I HAVE CAUSED thee to rest from all thine enemies.

“Objection the second is founded on a mistake in the sense. David indeed had proposed to build a house for God, which God did not permit. Yet, approving the piety of David’s intention, God was pleased to reward it by promising that he would make a house for DAVID; which house, to be thus erected by God, was certainly not material, or made of stones, but a spiritual house, or family, to be raised up for the honour of God, and the salvation of mankind. And this house, which God would make, was to be built by David’s SEED; and this seed was to be raised up AFTER David slept with his fathers; which words clearly exclude Solomon, who was set up and placed upon the throne BEFORE David was dead. This building promised by God, was to be erected by one of David’s descendants, who was also to be an everlasting king; and indeed the house and the kingdom were both of them to be established forever. Now that this house or spiritual building was to be set up, together with a kingdom, by the Messiah, is clear from Zechariah; who very emphatically says, (Zecariah 6:12, 13,) Behold the man whose name is The Branch; HE SHALL BUILD THE TEMPLE of the Lord. Even HE SHALL BUILD THE TEMPLE of the Lord; and he shall bear the glory, and shall sit and rule upon his THRONE, &c. Observe also the language of the New Testament. In 1 Corinthians 3:9-17, St. Paul says, Ye are God’s BUILDING-Know ye not that YE are the temple of God-the temple of God is holy, which temple YE are. And the author of the Epistle to the Hebrews seems to have his eye upon this very promise in Samuel concerning a son to David, and of the house which he should build; when he says, (Hebrews 3:6,) CHRIST, AS A SON OVER HIS OWN HOUSE, WHOSE HOUSE ARE WE.

“As to the third and greatest difficulty, that also may be removed by a more just translation of 2 Samuel 7:14; for the Hebrew words do not properly signify what they are now made to speak. It is certain that the principal word, בהעותו behaavotho, is not the active infinitive of kal, which wouid be בעותו, but העות from hy[ is in niphal, as twlgh from hlg. It is also certain that a verb, which in the active voice signifies to commit iniquity, may, in the passive signify to suffer for iniquity; and hence it is that nouns from such verbs sometimes signify iniquity, sometimes punishment. See Lowth’s Isaiah, p, 187, with many other authorities which shall be produced hereafter. The way being thus made clear, we are now prepared for abolishing our translation, if he commit iniquity; and also for adopting the true one, even in his suffering for iniquity. The Messiah, who is thus the person possibly here spoken of, will be made still more manifest from the whole verse thus translated: I will be his father, and he shall be my son: EVEN IN HIS SUFFERING FOR INIQUITY, I shall chasten him with the rod of men, (with the rod due to men,) and with the stripes (due to) the children of ADAM. And this construction is well supported by Isaiah 53:4, 5: He hath carried OUR SORROWS, (i.e., the sorrows due to us, and which we must otherwise have suffered,) he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. See note, p. 479, in Hallet, on Hebrews 11:26. Thus, then, God declares himself the Father of the Son here meant; (see also Hebrews 1:5;) and promises that, even amidst the sufferings of this Son, (as they would be for the sins of others, not for his own,) his mercy should still attend him: nor should his favour be ever removed from this king, as it had been from Saul. And thus (as it follows) thine house (O David) and thy kingdom shall, in Messiah, be established for ever before ME: (before GOD:) thy throne shall be established for ever. Thus the angel, delivering his message to the virgin mother, Luke 1:32, 33, speaks as if he was quoting from this very prophecy: 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. In 2 Samuel 7:16, Ëynpl lephaneycha, is rendered as ynpl lephanai, on the authority of three Hebrew MSS., with the Greek and Syriac versions; and, indeed, nothing could be established for ever in the presence of David, but in the presence of God only.

“Having thus shown that the words fairly admit here the promise made to David, that from his seed should arise Messiah, the everlasting King; it may be necessary to add that, if the Messiah be the person here meant, as suffering innocently for the sins of others, Solomon cannot be; nor can this be a prophecy admitting such double sense, or be applied properly to two such opposite characters. Of whom speaketh the prophet this? of HIMSELF, or of SOME OTHER man? This was a question properly put by the Ethiopian treasurer, (Acts 8:34,) who never dreamed that such a description as he was reading could relate to different persons; and Philip shows him that the person was Jesus only. So here it may be asked, Of whom speaketh the prophet this? of Solomon, or of Christ? It must be answered, Of Christ: one reason is, because the description does not agree to Solomon; and therefore Solomon being necessarily excluded in a single sense, must also be excluded in a double. Lastly, if it would be universally held absurd to consider the promise of Messiah made to Abraham as relating to any other person besides MESSIAH; why is there not an equal absurdity in giving a double sense to the promise of Messiah thus made to DAVID? “Next to our present very improper translation, the cause of the common confusion here has been-not distinguishing the promise here made as to Messiah alone, from another made as to Solomon alone: the first brought by Nathan, the second by Gad; the first near the beginning of David’s reign, the second near the end of it; the first relating to Messiah’s spiritual kingdom, everlasting without conditions, the second relating to the fate of the temporal kingdom of Solomon, and his heirs, depending entirely on their obedience or rebellion, 1 Chronicles 22:8-13; 28:7. Let the first message be compared with this second in 1 Chronicles 22:8-13, which the Syriac version (at 1 Chronicles 22:8) tells us was delivered by a prophet, and the Arabian says by the prophet GAD. This second message was after David’s many wars, when he had shed much blood; and it was this second message that, out of all David’s sons, appointed Solomon to be his successor. At the time of the first message Solomon was not born; it being delivered soon after David became king at Jerusalem: but Solomon was born at the time of this second message. For though our translation very wrongly says, (1 Chronicles 22:9,) a son SHALL BE born to thee-and his name shall be Solomon; yet the Hebrew text expressly speaks of him as then born-Behold a son, (dlwn, natus est,) IS BORN to thee: and therefore the words following must be rendered, Solomon IS his name, and I will give peace in his days: he shall build a house for my name, &c. “From David’s address to God, after receiving the message by Nathan, it is plain that David understood the Son promised to be THE MESSIAH: in whom his house was to be established for ever. But the words which seem most expressive of this are in this verse now rendered very unintelligibly: And is this the manner of man? Whereas the words האדם תורת וזאת vezoth torath haadam literally signify, and this is (or must be) the law of the man, or of the Adam; i.e., this promise must relate to the law or ordinance made by God to Adam, concerning the seed of the woman; the man, or the second ADAM; as the Messiah is expressly called by St. Paul, 1 Corinthians 15:45, 47. This meaning will be yet more evident from the parallel place, 1 Chronicles 17:17, where the words of David are now miserably rendered thus: And thou hast regarded me according to the estate of a man of high degree; whereas the words המעלה האדם כתור yntyarw ureithani kethor haadam hammaalah literally signify, and thou hast regarded me according to the order of the ADAM THAT IS FUTURE, or THE MAN THAT IS FROM ABOVE: (for the word המעלה hammaalah very remarkably signifies hereafter as to time, and from above as to place:) and thus St. Paul, including both senses-THE SECOND MAN is THE LORD FROM HEAVEN-and Adam is the figure of him that was to come, or the future, Romans 5:14.-See the Preface of the late learned Mr. Peters on Job, referred to and confirmed as to this interesting point in a note subjoined to my Sermon on A VIRGIN SHALL CONCEIVE, &c., P. 46-52, 8VO. 1765. A part of that note here follows: ‘The speech of David ( 2 Samuel 7:18-29) is such as one might naturally expect from a person overwhelmed with the greatness of the promised blessing: for it is abrupt, full of wonder, and fraught with repetitions. And now what can David say unto thee? What, indeed! For thou, LORD GOD knowest thy servant-thou knowest the hearts of all men, and seest how full my own heart is. For thy word’s sake-for the sake of former prophecies, and according to thine own heart-from the mere motive of thy wisdom and goodness, hast thou done all these great things, to make thy servant know them. I now perceive the reason of those miraculous providences which have attended me from my youth up; taken from following the sheep, and conducted through all difficulties to be ruler of thy people; and shall I distrust the promise now made me? Thy words be true. If the preceding remarks on this whole passage be just and well grounded, then may we see clearly the chief foundation of what St. Peter tells us (Acts 2:30) concerning DAVID: that being a prophet, and KNOWING that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up CHRIST to sit on his throne; he, seeing this before, spake of the resurrection of Christ, &c.’“

II SAMUEL

Verses 24-26. For thou hast confirmed — Partly by thy promises, and that solemn and sure covenant into which thou hast entered with them; and partly by thy glorious works wrought on their behalf, as it appears this day. Thou art become their God — In a peculiar manner, and by special relation and covenant; for otherwise he is the God and Father of all. The word concerning thy servant and his house, establish thou it — And yet he did not desire this great kindness merely for his own sake and the sake of his family, but that God might be glorified in what he did for him and them. Thus it follows, And let thy name be magnified for ever — Never cease to manifest thyself to be the God and governor of Israel, and let all men acknowledge that the God of Israel is the Lord of hosts, the Lord of heaven and earth, of angels and men, and faithful in his promises to the house of David.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.

V. 26. Let thy name-That is, do thou never cease to manifest thyself to be the God and governor of Israel.

Verses 24-26. For thou hast confirmed — Partly by thy promises, and that solemn and sure covenant into which thou hast entered with them; and partly by thy glorious works wrought on their behalf, as it appears this day. Thou art become their God — In a peculiar manner, and by special relation and covenant; for otherwise he is the God and Father of all. The word concerning thy servant and his house, establish thou it — And yet he did not desire this great kindness merely for his own sake and the sake of his family, but that God might be glorified in what he did for him and them. Thus it follows, And let thy name be magnified for ever — Never cease to manifest thyself to be the God and governor of Israel, and let all men acknowledge that the God of Israel is the Lord of hosts, the Lord of heaven and earth, of angels and men, and faithful in his promises to the house of David.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.

V. 27. This prayer, &c.-That prayer that is found in the tongue only will not please God. It must be found in the heart. That must be lifted up and poured out before God.

Verses 27-29. Thy servant found it in his heart to pray this prayer — That prayer which is found in the tongue only will not please God; it must be found in the heart, which must be lifted up to God, and poured out before him. Thou art that God — Who hast declared thyself to be Israel’s God, and in particular my God. And thy words be true — Thus he relies with unshaken faith on the truth of all that God had said, and confidently expects the accomplishment of God’s promises to him. And hence, it seems, these and some other clauses of this prayer are not so much to be considered as petitions, as the overflowings of a grateful heart, touched with a sense of the greatness of these mercies, and therefore dwelling on them, and thereby showing how much it desired them. For after God had promised David these things by a prophet sent to him on purpose, it is hardly to be supposed that he would immediately begin to offer to God petitions for them in any other sense than as expressions of the very high estimation in which he held them. Indeed it is easy to see, as Delaney observes, that “his heart was wholly possessed with a subject which he did not know how to quit, because he did not know how to do justice to his own sense of the inestimable blessings poured down upon himself, and promised to his posterity; and much less to the infinite bounty of his benefactor.” That it may continue for ever before thee — When Christ for ever sat down on the right hand of God, and received all possible assurance that his seed and throne should be as the days of heaven, then this prayer was abundantly answered.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.

V. 28. That God-That God who hast declared thyself to be Israel’s God, and in particular my God.

Verses 27-29. Thy servant found it in his heart to pray this prayer — That prayer which is found in the tongue only will not please God; it must be found in the heart, which must be lifted up to God, and poured out before him. Thou art that God — Who hast declared thyself to be Israel’s God, and in particular my God. And thy words be true — Thus he relies with unshaken faith on the truth of all that God had said, and confidently expects the accomplishment of God’s promises to him. And hence, it seems, these and some other clauses of this prayer are not so much to be considered as petitions, as the overflowings of a grateful heart, touched with a sense of the greatness of these mercies, and therefore dwelling on them, and thereby showing how much it desired them. For after God had promised David these things by a prophet sent to him on purpose, it is hardly to be supposed that he would immediately begin to offer to God petitions for them in any other sense than as expressions of the very high estimation in which he held them. Indeed it is easy to see, as Delaney observes, that “his heart was wholly possessed with a subject which he did not know how to quit, because he did not know how to do justice to his own sense of the inestimable blessings poured down upon himself, and promised to his posterity; and much less to the infinite bounty of his benefactor.” That it may continue for ever before thee — When Christ for ever sat down on the right hand of God, and received all possible assurance that his seed and throne should be as the days of heaven, then this prayer was abundantly answered.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.

V. 29. Continue forever, &c.-When Christ for ever sat down on the right-hand of God, and received all possible assurance, that his seed and throne should be as the days of heaven, then this prayer was abundantly answered.

Verses 27-29. Thy servant found it in his heart to pray this prayer — That prayer which is found in the tongue only will not please God; it must be found in the heart, which must be lifted up to God, and poured out before him. Thou art that God — Who hast declared thyself to be Israel’s God, and in particular my God. And thy words be true — Thus he relies with unshaken faith on the truth of all that God had said, and confidently expects the accomplishment of God’s promises to him. And hence, it seems, these and some other clauses of this prayer are not so much to be considered as petitions, as the overflowings of a grateful heart, touched with a sense of the greatness of these mercies, and therefore dwelling on them, and thereby showing how much it desired them. For after God had promised David these things by a prophet sent to him on purpose, it is hardly to be supposed that he would immediately begin to offer to God petitions for them in any other sense than as expressions of the very high estimation in which he held them. Indeed it is easy to see, as Delaney observes, that “his heart was wholly possessed with a subject which he did not know how to quit, because he did not know how to do justice to his own sense of the inestimable blessings poured down upon himself, and promised to his posterity; and much less to the infinite bounty of his benefactor.” That it may continue for ever before thee — When Christ for ever sat down on the right hand of God, and received all possible assurance that his seed and throne should be as the days of heaven, then this prayer was abundantly answered.

DAVID’S PRAYER, 18-29.

18. Sat before the Lord — In the sanctuary on Zion before the ark of the covenant. bvy, sat, cannot be pressed to show the posture of David while he prayed, for the word may also be rendered waited, or tarried. Brought me hitherto — From a humble shepherd boy to be ruler of all Israel. Verse 8.