I dwell in an house of cedar, but the ark of God dwelleth within curtains. 2 Samuel 7:1-17 Proposal to build a temple W. G. Blaikie, D. D. 1. The spirit of David was essentially active and fond of work. Even in Eastern countries, with their proverbial stillness and conservatism, such men are sometimes found, but they are far more common elsewhere. Great undertakings do not frighten them; they have spirit enough for a lifetime of effort, they never seem weary of pushing on. When they look on the disorders of the world, they are not content with the languid utterance, "Something must be done;" they consider what it is possible for them to do, and gird themselves to the doing of it. For some time David seems to have found ample scope for his active energies in subduing the Philistines and other hostile tribes that were yet mingled with the Israelites, and that had long given them much annoyance. When all his enemies were quieted, and he sat in his house, he began to consider to what work of internal improvement he would now give his attention. Was it right that there should be such a contrast between the dwelling-place of David and the dwelling-place of God? It was the very argument that was afterwards used by Haggai and Zechariah after the return from captivity, to rouse the languid zeal of their countrymen for the. re-erection of the house of God. "Is it time for you, O ye, to dwell in your celled houses and this house lie waste?" A generous heart, even though it is a godless one, is uncomfortable When surrounded by elegance and luxury, while starvation and misery prevail in its neighbourhood. To the feelings of the godly a disreputable place of worship, contrasting meanly with the taste and elegance of the hall, or even the villa, is a pain and a reproach. What we have more need to look at is the disproportion of the sums paid by rich men, and even by men who can hardly be called rich, in gratifying their own tastes and in extending the kingdom of Christ. Wealth which remunerates honest and wholesome labour is not all selfishly thrown away. But it is somewhat strange that we hear so seldom of rich Christian men devoting their superfluous wealth to maintaining a mission station with a full staff of labourers, or to the rearing of colleges, or hospitals, or Christian institutions, which might provide on a large scale for Christian activity in ways that might be wonderfully useful. It is in this direction that there is most need to press the example of David. 2. When the thought of building a temple occurred to David, he conferred on the subject with the prophet Nathan. Nathan was to inform David that, unlike Saul, he was not to be the only one of his race to occupy the throne; his son would reign after he was gathered to his fathers, the kingdom would be established in his bands, and the throne of his kingdom would be established for ever. To this favoured son of his would be entrusted the honour of building the temple, God would be his father, and he would be God's son. The proposal which David had made to build a temple was declined. The time for a change, though drawing near, had not yet arrived. The curtain-canopied tabernacle had been designed by God to wean His people from these sensuous ideas of worship to which the magnificent temples of Egypt had accustomed them, and to give them the true idea of a spiritual service, though not without the visible emblem of a present God. The time had not yet arrived for changing this simple arrangement. God could impart His blessing in the humble tent as well as in the stately temple. 3. But the message through Nathan contained also elements of encouragement, chiefly with reference to David's offspring, and to the stability and permanence of his throne. To appreciate the value of this promise for the future, we must bear in mind the great insecurity of new dynasties in Eastern countries, and the fearful tragedies that were often perpetrated to get rid of the old king's family, and prepare the way for some ambitious and unscrupulous usurper. To David, therefore, it was an unspeakable comfort to be assured that his dynasty would be a stable dynasty; that his son would reign after him. A father naturally desires peace and prosperity for his children, and if he extends his view down the generations, the desire is strong that it may be well with them and with their seed for ever. But no father, in ordinary circumstances, can flatter himself that his posterity shall escape their share of the current troubles and calamities of life. 4. The emotions roused in David by tills communication were alike delightful and exuberant. He takes no notice of the disappointment — of his not. being permitted to build the temple. Ally regret that this might occasion is swallowed up by his delight in the store of blessing actually promised. And here we may see a remarkable instance of God's way of dealing with His people's prayers. Virtually, if not formally, David had asked of God to permit him to build a temple to His name. That petition, bearing though it did very directly on God's glory, is not vouchsafed. But in refusing him that request, He makes over to him mercies of far higher reach and importance. And how often does God do so! How often, when His people are worrying and perplexing themselves about their prayers not being answered, in God answering them in a far richer way! Glimpses of this we see occasionally, but the full revelation of it remains for the future. 5. It is a striking scene that is presented to us when "David went in, and sat before the Lord." It is the only instance in Scripture in which any one is said to have taken the attitude of sitting while pouring his heart out to God. Yet the nature of the communion was in keeping with the attitude. We seem to see in this prayer the very best of David — much intensity of feeling, great humility, wondering gratitude, holy intimacy and trust, and supreme satisfaction in the blessing of God. We see him walking in the wry light of God's countenance, and supremely happy. The joy of David in this act of fellowship with God was the purest of which human beings are capable. It was indeed a joy unspeakable and full of glory. Oh that men would but acquaint themselves with God and be at peace! ( W. G. Blaikie, D. D. ) David's desire to build a temple C. Ness. I. DAVID'S COUNSEL AND PURPOSE TO BUILD THE TEMPLE ALLOWED BY MAN BUT DISALLOWED BY GOD. 1. First, the moving cause of this counsel was the peace God had given him now round about. 2. Second, Nathan's over-hasty approving of David's purpose (v. 3) before he had well considered it in his own mind, or consulted with God about it. This was Nathan's private opinion, but not by Divine revelation, which showeth, that the prophets did not always speak by prophetical inspiration, but sometimes as private men by a human prudence. 3. Third, God suffers not His servants to lie long under mistakes. He comes to Nathan that night to rectify both his and David's error (verses 4, 5, 6, 7), from whence:(1) This mistake arose from a pious mind, therefore God soon discovers it, and reveals His will therein ( Philippians 3:15 ).(2) David thought, because God had promised .there should a house be built him, when Israel was once settled in Canaan ( Deuteronomy 12:10, 11 ), that now the time was come, and he was the man whom God had designed to do this great work.(3) God took this pious purpose of David's so well that he accepted of the will for the deed ( 1 Kings 8:18 , and 2 Corinthians 8:12 ). Nay, God doth not only graciously accept it, but he doth bountifully reward it (v. 10, 11), etc., here, as if David had done the deed.(4) This Divine acceptance of David's pious purpose (as if it had been a performance) was signified by God's calling him twice over My servant David (v. 5, 8). II. THE REASONS GOD RENDERED TO DAVID WHY HE WAS REFUSED TO BUILD THE TEMPLE. 1. He was a martial man, and had shed much blood. The temple was a type of the church built by Christ, that Prince of Peace ( Isaiah 9:6 ), therefore saith God, I reserve this piece of service for thy son Solomon, whose name signifies peaceable. 2. It was meet the shadow should be suitable to the substance. 2. A second reason is rendered by Solomon ( 1 Kings 5:3 ), that God had designed David soon after this transaction to wage war with the nations round about Israel, therefore could he look for little leisure to carry on so great and glorious a fabric. 3. The third reason of God's refusing David for this work is found in this Divine oracle to David here, saying, there is no necessity or present haste for building Me a house, seeing that a tent has given Me content to dwell in, ever since Israel's coming out of Egypt, and so will be still till My time be come; yet as I have been hitherto all-sufficient unto Israel, so will be as efficacious to them from the ark of My presence in the tabernacle, as if it were magnificently fixed in the temple. 4. The oracle of God secretly taxeth David for being too preposterous in his zeal, saying all the judges of Israel were willing to wait for a Divine warrant to this great work, none of them durst undertake it for want of my commanding warrant, and wilt not thou wait also? Zeal must be rightly timed ( 1 Chronicles 17:6 .) ( C. Ness. ) The sanctuary for the people J. D. Fulton, D. D. I. THE SANCTUARY, IN DAVID'S VIEW WAS THE HOUSE OF THE LORD. The sanctuary signifies a holy or a sanctified place — a dwelling-place of the Most High — a place where people assembled to honour God and worship Him in the spirit of liberality and holiness. II. IN THE SANCTUARY, WORK MUST BE DONE FOR THE WORLD. The religion of Christ reaches out to the lost and the undone. Giving is not a hindrance but a help. The poorest as well as the richest feel that it is a blessed privilege to give. The widow's mite has a right to a place in the aggregations which support missions and which build up the waste places. III. THE SANCTUARY IS THE TRAINING-PLACE FOR THE NOBLER NATURE. Business is laid aside. The sharpness, the grasping, the watching, the suspicious spirit may be banished. IV. THE CONDITION OF THE SANCTUARY EVIDENCES OUR REGARD FOR GOD. What we do for friends at home attests our love for those committed to our keeping. So what is done for the sanctuary proves the regard cherished for every effort put forth to promote the glory of God and advance the interests Of our fellow-men. David felt this when he called attention to the fact that he dwelt in cedar while the ark of God dwelt within curtains. He did not desire to build the temple to save his soul, but because of his love for God and of his desire to promote the interests of His cause. ( J. D. Fulton, D. D. ) The intended temple J. Parker, D. D. David looking at his own personal comfort did not say, Let me now enjoy it; I have paid dearly for it; everything in my house cost me blood; if any man is entitled to a long quiet afternoon in life, I am the man; I am thankful for this tranquillity, and nothing shall disturb it. Men of David's quality never made speeches of that kind: their peace is in their activity; their Sabbath is in their worship. So, said David, look at the condition of affairs: I dwell in a house of cedar, and the ark of God dwelleth within curtains, etc. Truly, he was a poet with a fine sense of rhythm. Were a syllable too-much in a line it would afflict him like the puncture of an edged instrument. Without studying letters, he knew when things swung in astronomic rhythm and balance and harmony. We may have lost that fine sense of unity and practical poesy; some men have lost it in speech. God has set all things in relation. He is a God of order. He has published the universe as a poem, and all his goings fall into noble sequence. We must study that spirit and pray for it, so that we cannot rest while a picture is out of square, whilst a pillar that ought to be upright is leaning a little to the right or to the left. We ought to be flung into disorder and sense of shame by a false colour, a false note. But while this is impossible to us in a practical way, what is possible to us is a sense of moral justice, a sense of righteous relation, a sense of what is due to God. To be at ease whilst His house is without a roof is to proclaim oneself no child of Heaven. 1. Having come into personal comfort, David will do good. That is the right expression of gratitude. What can I do for the Church? What can I do for the poor? Having read many books, and acquired some information, what can I do for the ignorant? 2. Nathan and David settled the matter according to their own will. Nathan was a man who might perhaps be not indisposed to agree with the king whatever he said. He may come to another temper under Divine ministry; for that we must wait. The idea struck Nathan as a good one. Nathan had no objection. He said, The idea is beautiful; carry it out instantaneously; the Lord is evidently with thee; that is a thought the image and superscription of which cannot be mistaken; and Nathan went home to sleep. There are some things that appear to need no judgment. There are some proposals that are so beautiful and precious that we at once accept them, endorse them, and pass them on to fulfilment, and then retire to rest. The Lord taught David another lesson; he said: This thing is all wrong; it is out of season; there is much more to be done before this man can advance in the direction he has proposed: my house must not be built by his hands; I have an interest in my house: I care for the masonry as well as for the sanctuary. No blasphemer ought to be engaged in building the walls of a cathedral; no flippant man ought to touch the meanest part of God's house; and no man of blood should build s temple. 3. Yet how gentle is the Most High! Who can speak like God? It is the dignity that gives the value to the condescension. The lesson which God taught to David is to trust the providence which has been good from the very first: — "Now therefore so shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote," — so I am not going to forsake thee; if I had taken thee from a throne, reasoning in another direction might have been at least partially justified, but "I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel." God will have His providence judged as a whole — that is to say, he will have the mind thrown back to the point of origin, and have all the days linked, like loops of gold, like loops of light; then he will say to the subject of His gracious government: Look back at the beginning; count the days; read between the lines; study the whole, and see how all the time I have been building thee a house; and, until that house is finished, wait! What peace it would give to us all if we could adopt this holy method of criticism I Look at the beginning: Where were we? What were we? How have we been trained, watched, defended! 4. God further shows that all things are critically timed: "Thou shalt sleep with thy fathers" (v. 12) — But God never sleeps. He says: "I will put thee to rest, O brave soldier, chivalrous grand heart I will close thine eyelids, stained with rivers of tears; I bury the universe." We must leave something for the future to do. All things are written down in God's book. ( J. Parker, D. D. ) Significance of the ark within curtains A. Maclaren, D. D. Was not that long continuance in the humble tabernacle intended to make plain the contrast between this God and the gods who were enshrined in the massive structures that Israel had seen in Egypt? Was it not a lesson, even in the days when Israel needed some accommodation to its weakness in the shape of symbolical and ceremonial worship, that He "dwelleth not in temples made with hands?" Was it not an early gleam of the perfect day — a protest as strong as could then be made against localising the Divine presence and creating "sacred places?" The degree of religious development in Israel could not yet dispense with all localising, but the minimum of it was attained by the dwelling of the ark in the tabernacle; and there was a danger, which experience proved to be only too real, that a gorgeous temple should become the tomb of religion rather than the dwelling-place of God. ( A. Maclaren, D. D. ) The church contrasted with the palace Sunday School Times. The cedar was largely used for decorative purposes throughout the whole East. In "Nineveh and its Remains," Layard thus describes the internal appearance of an Assyrian building: "The ceilings... were divided into square compartments, painted with flowers, or with the figures of animals. Some were inlaid with ivory, each compartment being surrounded by elegant borders and mouldings. The beams, as well as the sides of the chambers, may have been gilded, or even plated with gold and silver; and the rarest woods, in which the cedar was conspicuous, were used for the woodwork." ( Zephaniah 2:14 ; Jeremiah 22:14 ; 1 Kings 6:15 ; 1 Kings 7:3 .) The true relation of the houses of men to the house of God may be illustrated from Ancient Athens. The dwelling-houses of Athens were mean; its temples were the wonder of the world, abounding in all magnificence of wealth and art. ( Sunday School Times. ) Remembering God's house Mathew Henry says: "Note: When God, in His providence, has remarkably done much for us, it should put us upon contriving what we may do for Him and His glory. 'What shall I render unto the Lord?'" And John Trapp adds: "Ahab dwelt in a palace of ivory, and yet had no thoughts of heart for God and His service." David and Ahab both have their like among the sons of men. Purpose in life H. O. Mackey. The great Socialist, Robert Dale Owen, says: "I committed one fatal error in my youth, and dearly have I bewailed it; I started in life without an object, even without an ambition. Had I created for myself a definite purpose — literary, artistic, scientific, social, there would have been something to labour for, and to overcome. But the power is gone. I have thrown away a life. I am an unhappy man." Lack of purpose has ruined more lives than has a deliberately-chosen bad purpose. It leaves that life at the mercy of every shabby influence without a guiding principle or unifying power. ( H. O. Mackey. ) Communion with God H. E. Stone. The narrative presents David — I. STILL CONCERNED FOR THE GLORY OF GOD. Looking round upon the splendid house he has reared, the contrast between that and the place where was the ark of God grieves him. "I dwell in a house of Cedar. but the ark of God dwelleth within curtains." 1. The gratitude of his heart to the Giver of all his mercies is strongly characteristic of the man. His heart was tender as a woman's and strong as a hero's. True gratitude always acknowledges first the Band Divine. The grateful heart needs no constraint to bring the offering of the first-fruit to the Lord. 2. The piety of David is unmistakably shown here. The needle suddenly disturbed and forced from its centre trembles to return. David is never at rest, never restful, until he is obeying and serving God. A gracious soul will always revolt from meanness towards God's house and luxury toward his own. Devoted souls love to consecrate wealth and leisure to God. Gracious hearts can never do enough for God. These remove the reason for the sarcasm of the infidel, "that, "judged by the houses they are said to dwell in, the Christian's gods are very human." II. GOD'S REPLY AND DAVID'S RECEPTION THEREOF. 1. The purpose in David's heart is accepted. 2. The actual building of the Temple is denied him. Generous impulses should be taken to God. He speeds not who tries to run before the Lord sends him. Impatient hurry is apt to lead astray. 3. A wonderful promise is given him. Dr. Kennicott, Bishop Horsley, and others point out that the Hebrew verb translated "If he commit iniquity" is not in the active but in the passive voice, and thus the passage would be rendered, "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 men." Another view is presented in Psalm 89 . It is not the king himself but his children that are supposed to transgress and require correction, but out of faithfulness to them their chastisements are not to be destructive. Dr. Gifford, in his "Voices of the Prophets," thus writes: — "The seed which shall be of David's sons must be some descendant later than Solomon; "and the whole description is such as cannot be applied to a mortal king, or only as far as he is type of one greater than himself. It points to eternal and spiritual truth prefigured and embodied in the Kingdom of David to be realised in the Kingdom of his Son. David seems to have grasped the double application of this prophecy, to have risen to the prophetic within the promise. Reference to his Psalms will clearly establish this (62, 45, and 110.). And also study of David's prayer and thanksgiving will establish this. 4. David's reception of the promise. His heart is filled with warmest emotions of gratitude and delight. Large as the promise would be if confined to Solomon, it .would scarcely account for the profound humility and reverence depicted in the language used by David. His emotions are irrepressible. ( H. E. Stone. ) Concern for religious things J. Robertson. David's self is all right, but in the nobility of the grace that God has given to him, his thoughts are away from self and upon God. What ails John Welsh that he rises at a most unseasonable time to wrap his plaid about him, and sob, and groan, and cry? The ark of God — that is, Scotland — is within curtains, is being buffeted by the winds of indifference, and that robs the eyelids of John Welsh of their sleep, and he tells his wife that he cannot rest, for he has the souls of three thousand to answer for, and he knows not how it is with many of them. John Welsh is like David, concerned not for himself, but for God. Ah, the times have been in this land when men were burdened with the public state, when a Christless generation would lie heavily on the hearts of the covenanted people, when sleep would fly, and groans and tears would come for the wickedness of the land. Campbell, of Kinnioncleugh, what ails you? You are in the covenant of grace, and the tears, bitter and salt, are running down your cheeks. What is the sorrow? What is the burden? Has the Lord forsaken you? They ask him, "Why this agony and groaning?" He replied, "It is the 'ark' in Scotland that I am concerned about. It is Scotland's kirk that I am troubled about." Ah! there are few now burdened about Scotland's kirk. As prosperity and wealth come, the spiritual drought and spiritual darkness, and the awful indifference of a .generation that will not have God, do not lie as burdens, as they should, on our hearts. We are content with the houses of cedar; we are content, and we rub our hands in a kind of competing glory in church extension. Denomination after denomination is rushing on for denominational objects, and the unholy fire is being spread abroad, while all the time God's ark is within curtains, the people axe unsaved, and their hearts are empty of love to Jesus. ( J. Robertson. ) Self-denying grace needed in the church J. Robertson. Do you know the problem in the heathen field? Do you know why those Chinese and those heathen tribes refuse to come to Christ? It is because they do not believe in our earnestness. For every commercial post there are a thousand applicants; for every chance to get the gold that perisheth, there are competitors by the score; but to tell the story of redeeming love, one is considered sufficient for a province containing two million souls. Oh, this awful blame that lies at the door of the professing Church of Christ! We are dwelling in cedar while the ark of the Lord is buffeted by the storms. Real grace cannot be content with self, with the house of cedar. Because our wealthy churches have no missionary spirit, have no self-denying, but are wasting their givings on self, the poorer parts of the cities and the heathen fields are left struggling and. helpless. Verily God in His day will judge the so-called Christian communities. Oh, for more of the self denying grace that David had! He felt that the very house of cedar was about to tumble down upon him while the ark of God was exposed to the storms of the night. ( J. Robertson. ) Go, do all that is in thine heart. 2 Samuel 7:8-17 Divine correction of a prophet's mistake and Divine denial of a king's desire C. Vince. 1. It is pleasant to glance at the circumstances which gave birth to David's desire to build the temple. The regal position into which he passed on the death of Saul was no bed of roses. The land was still over-run by the Philistines, who held many of its strongest fortresses. Jerusalem was in the hands of the Jebusites. There was hard and long-lasting work to be done, but David gave himself to it with full purpose of heart; and his God who had called him to it did not suffer him to labour in vain. Victory after victory crowned his arduous struggles, until, at last, the Philistines were for ever banished; the Land of Promise was fully possessed by the Israelites; and David's unresisted rule extended over all the twelve tribes. It was a happy time for the king and his people. Peace had come into the land, and prosperity was in her train. "The king sat in his house, and the Lord had given him rest round about from all his enemies." We can scarcely enter into the joy which all this created, and the thankfulness it inspired; not because we know nothing of such circumstances, but because we have-always lived in them. Those who have never mourned on account of the deep darkness of midnight, cannot appreciate the beauty of the dawn and the splendours of the noon like men who through long hours of thick gloom have watched and waited for the morning. How can we estimate the blessedness of peace and security, as it was estimated by the Hebrews after nearly a life-time of constant disquiet and bloody strife, and well-grounded dread of national annihilation and of individual slavery or death? It may be asked, if David were so joyous and thankful, could he not have taken his harp of sweet and solemn sound, and have expressed his new-born praise in some new-born psalm? Doubtless he did this, but it was not enough to satisfy his gratitude. The truly thankful heart is glad to put on its singing robes, and lift its exultant strains to heaven; but it cannot be contented with words and music alone, even though another David should pen the hymn, and an inspired Handel should compose the melody. It will want to express its emotion in works, to put on the garb of a willing servant, and, in addition to saying great things about God, to do right and good and noble things for God. Let us be assured that if "we know and believe the love that God hath to us" — if His love have enkindled ours — we too shall be eager to embody our living thankfulness in deeds of truth, and kindness, and purity. The praise that expresses itself in action is not only the most acceptable to God, it is also the only praise which can give relief to the spirit burdened with a sense of what it owes to Him, whose mercy is like Himself — without beginning of days or end of years. 2. We must turn from the origin and nature of David's purpose to Nathan's mistaken sanction of it. A sympathetic heart is a great quickener of the brain. If your spirit be in unison with that of another man, how readily you and he can understand each other. Half words are enough, and either of you can fully discern the other's desire or purpose long before his language has fully disclosed it. It is this taw of our nature which makes it so much easier for a man to find out the Divine Will when his heart is brought into living sympathy with God. Then his faculty of discernment is so perfect that to him God can say, "I will guide thee with Mine eye." Between Nathan and David there was this sympathy, so that the latter had scarcely begun to speak about his purpose before the former divined all that be intended. Here is a most instructive case of the fallability of an always good and ofttimes inspired man! It is frequently difficult to distinguish between the inclinations of our own wills and the guidance of God's hand. It is so easy to mistake the bent of our own desires for the intimations of Providence; and when our own hearts are in favour of a thing it requires little argument to convince us that God is in favour of it too. No matter how wise or right any course may appear to be, if we would be always safe we must always distrust our own unaided judgments, and cherish the dependent and teachable spirit, which cries, "Lord, what wilt Thou have me to do?" Nathan went home to his evening prayer, and his nightly rest, and was speedily made aware of his error. 3. We have now to look at the denial of David's desire, and at the facts and promises which were set before him to reconcile him to his disappointment. There was neither disdain of his gratitude nor condemnation of his idea that the prospered nation ought to have a better house for holy service. The Lord in His great kindness was careful so to convey the denial that it could not possibly impair David's faith in the Divine love, nor excite his hostility to the Divine plan. He testified that God's gentleness had made him great. Of that gentleness he seldom had richer experience than on this occasion.(1) The first words in the message were calculated to pacify David's conscience, which had been troubled about the poverty of the place wherein God was worshipped. He was reminded that the matter which had distressed him had called forth no complaint from the Lord.(2) Having referred to the forbearance which others had met with, the Divine message proceeds to speak of what had been done for David. The Lord spake as if He feared that by thwarting David's purpose He might expose His love to unjust suspicion; and therefore He was careful to show that He had already done so much for His servant that, whatever course He might see it best to pursue, His love ought not to be suspected for a moment. Surely He had placed that beyond the shadow of a doubt! The way in which David's doubts were prevented is the way in which ours must be checked and cured. If God's nay to our requests should tempt us to distrust His love, we must meet the temptation with memories of the many times and the manifold ways wherein He has heard our prayer and enriched us with His blessing. There is great significance in the fact that in refusing David the coveted honour of building the temple, the Lord reminded him of the glory as well as the mercy already bestowed upon him. Was it not telling David that the fame he had secured was enough for any one man's lawful ambition? Why should he want to add to that the glory of being the greatest temple-builder the world had seen? He must not aspire to that crown too. God would reserve it for another. Men righteously denounced Napoleon for his desire to make a French empire of all Europe. There is too often a Napoleonism in commerce which is not a whit more admirable. Instead of vigorously and contentedly pursuing their own proper business, men have sought profitable pecuniary connection with ten or twenty other totally distinct enterprises. In how many cases this vaulting ambition has overleaped itself!(3) From another part of the inspired history we learn that the character of David's preceding work was given as one reason why the present purpose was to be laid aside. It should not be supposed that this implies censure of David's warlike course. Had he not been qualified for it, and called be it, by God? Was it not a necessary work, and had he not Divine succour in it? It was both lawful and expedient; and yet it had unfitted him for the new kind of work to which he wanted to put his hands. In our present imperfect state, ability for one thing may involve disability for another thing. As no one man is intended to gain everything, so no one man is endowed with all the talents. Happy is he who finds out what he is fit for, and devotes himself to it; and is either so wise or so busy that he does not attempt numerous other achievements.(4) Another way in which the Lord sought to reconcile David to the denial of his desire was by promising that his purpose should not perish, but be carried out by his own son. It is no wonder that God's message checked all murmuring all rebellion in David's heart. He did more than ch

Benson Commentary 2 Samuel 7:1 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; 2 Samuel 7:1-2 . 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, ( 2 Samuel 7:6 ,) composed of several curtains. This, David thought, ought not to be, and therefore resolved to build a stately house for God’s ark. 2 Samuel 7:2 That the king said unto Nathan the prophet, See now, I dwell in an house of cedar, but the ark of God dwelleth within curtains. 2 Samuel 7:3 And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee. 2 Samuel 7:3 . 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. 2 Samuel 7:4 And it came to pass that night, that the word of the LORD came unto Nathan, saying, 2 Samuel 7:4-6 . 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. 2 Samuel 7:5 Go and tell my servant David, Thus saith the LORD, Shalt thou build me an house for me to dwell in? 2 Samuel 7:6 Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle. 2 Samuel 7:7 In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me an house of cedar? 2 Samuel 7:7 . 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 ?????? , 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. 2 Samuel 7:8 Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: 2 Samuel 7:8 . 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. 2 Samuel 7:9 And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth. 2 Samuel 7:9-10 . 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. 2 Samuel 7:10 Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime, 2 Samuel 7:11 And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house. 2 Samuel 7:11 . 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 2 Samuel 7:10 , 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. 2 Samuel 7:12 And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 2 Samuel 7:12 . 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. 2 Samuel 7:13 He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 2 Samuel 7:13 . 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. 2 Samuel 7:14 I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 2 Samuel 7:14 . 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. 2 Samuel 7:15 But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 2 Samuel 7:15-16 . My mercy shall not depart from him — Or, my kindness, as the Hebrew word ???? , 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. 2 Samuel 7:16 And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. 2 Samuel 7:17 According to all these words, and according to all this vision, so did Nathan speak unto David. 2 Samuel 7:17 . 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. 2 Samuel 7:18 Then went king David in, and sat before the LORD, and he said, Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto? 2 Samuel 7:18 . 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, ???? , 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. 2 Samuel 7:19 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? 2 Samuel 7:19 . 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. 2 Samuel 7:20 And what can David say more unto thee? for thou, Lord GOD, knowest thy servant. 2 Samuel 7:20-21 . 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. 2 Samuel 7:21 For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them . 2 Samuel 7:22 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. 2 Samuel 7:22 . 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 ; 1 Samuel 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. 2 Samuel 7:23 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? 2 Samuel 7:23 . What one nation in the earth, &c. — He seems to have in view the words of Moses in Deuteronomy 4:7 ; Deuteronomy 4:34 . 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. 2 Samuel 7:24 For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God. 2 Samuel 7:24-26 . 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. 2 Samuel 7:25 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. 2 Samuel 7:26 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. 2 Samuel 7:27 For thou, O LORD of hosts, God of Israel, 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. 2 Samuel 7:27-29 . 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. 2 Samuel 7:28 And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: 2 Samuel 7:29 Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken it : and with thy blessing let the house of thy servant be blessed for ever. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Samuel 7:1 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; CHAPTER IX. PROPOSAL TO BUILD A TEMPLE. 2 Samuel 7:1-29 . THE spirit of David was essentially active and fond of work. He was one of those who are ever pressing on, not content to keep things as they are, moving personally towards improvement, and urging others to do the same. Even in Eastern countries, with their proverbial stillness and conservatism, such men are sometimes found, but they are far more common elsewhere. Great undertakings do not frighten them; they have spirit enough for a lifetime of effort, they never seem weary of pushing on. When they look on the disorders of the world they are not content with the languid utterance, "Something must be done;" they consider what it is possible for them to do, and gird themselves to the doing of it. For some time David seems to have found ample scope for his active energies in subduing the Philistines and other hostile tribes that were yet mingled with the Israelites, and that had long given them much annoyance. His friendship with Hiram of Tyre probably gave a new impulse to his mind, and led him to project many improvements in Jerusalem and elsewhere. When all his enemies were quieted, and he sat in his house, he began to consider to what work of internal improvement he would now give his attention. Having recently removed the Ark, and placed it in a tabernacle on Mount Zion, constructed probably in accordance with the instructions given to Moses in the wilderness, he did not at first contemplate the erection of any other kind of building for the service of God. It was while he sat in his new and elegant house that the idea came into his mind that it was not seemly that he should be lodged in so substantial a home, while the Ark of God dwelt between curtains. Curtains might have been suitable, nay, necessary, in the wilderness, where the Ark bad constantly to be moved about; and even in the land of Israel, while the nation was comparatively unsettled, curtains might still have been best; but now that a permanent resting-place had been found for the Ark, was it right that there should be such a contrast between the dwelling-place of David and the dwelling-place of God? It was the very argument that was afterwards used by Haggai and Zechariah after the return from captivity, to rouse the languid zeal of their countrymen for the re-erection of the house of God. "Is it time for you, O ye, to dwell in your ceiled houses and this house lie waste?" A generous heart, even though it be a godless one, is uncomfortable when surrounded by elegance and luxury, while starvation and misery prevail in its neighbourhood. We see in our day the working of this feeling in those cases, unhappily too few, where men and women born to gold and grandeur feel wretched unless they are doing something to equalize the conditions of life by helping those who are born to rags and wretchedness. To the feelings of the godly a disreputable place of worship, contrasting meanly with the taste and elegance of the hall, or even the villa, is a pain and a reproach. There is not much need at the present day for urging the unseemliness of such a contrast, for the tendency of our time is toward handsome church buildings, and in many cases towards extravagance in the way of embellishment. What we have more need to look at is the disproportion of the sums paid by rich men, and even by men who can hardly be called rich, in gratifying their own tastes and in extending the kingdom of Christ. We are far from blaming those who, having great wealth, spend large sums from year to year on yachts, on equipages, on picture galleries, on jewelery and costly furnishings. Wealth which remunerates honest and wholesome labour is not all selfishly thrown away. But it is somewhat strange that we hear so seldom of rich Christian men devoting their superfluous wealth to maintaining a mission station with a whole staff of labourers, or to the rearing of colleges, or hospitals, or Christian institutions, which might provide on a large scale for Christian activity in ways that might be wonderfully useful. It is in this direction that there is most need to press the example of David. When shall this new enlargement of Christian activity take place? Or when shall men learn that the pleasure of spreading the blessings of the Gospel by the equipment and maintenance of a foreign missionary or mission station far exceeds anything to be derived from refinements and luxuries of which they themselves are the object and the center? When the thought of building a temple occurred to David, he conferred on the subject with the prophet Nathan. The Scripture narrative is so brief that it gives us no information about Nathan, except in connection with two or three events in which he had a share. Apparently he was a prophet of Jerusalem, on intimate terms with David, and perhaps attached to his court. When first consulted on the subject by the king, he gave him a most encouraging answer, but without having taken any special steps to ascertain the mind of God. He presumed that as the undertaking was itself so good, and as David generally was so manifestly under Divine guidance, nothing was to be said but that he should go on. "Nathan said to the king, Go, do all that is in thine heart, for the Lord is with thee." That same night, however, a message came to Nathan that gave a new complexion to the proposal. He was instructed to remind David, first, that God had never complained of His tabernacle-dwelling from the day when He brought up the children of Israel to that hour, and had never given a hint that He desired a house of cedar. Further, he was commissioned to convey to David the assurance of God's continued interest and favour towards him - of that interest which began by taking him from the sheepfold to make him king over Israel, and which had been shown continuously in the success which had been given him in all his enterprises, and the great name he had acquired, entitling him to rank with the great men of the earth. Towards the nation of Israel, too, God was actuated by the same feeling of affectionate interest; they would be planted, set firm in a place of their own, delivered from the thralldom of enemies, and allowed to prosper and expand in peace and comfort. Still further - and this was a very special blessing - Nathan was to inform David that, unlike Saul, he was not to be the only one of his race to occupy the throne; his son would reign after he was gathered to his fathers, the kingdom would be established in his hands, and the throne of his kingdom would be established for ever. To this favoured son of his would be entrusted the honour of building the temple, God would be his Father, and he would be God's son. If he should fall into sin, he would be chastised for his sin, but not destroyed. The Divine mercy would not depart from him as it had departed from Saul. The kernel of the message was in these gracious concluding words - "Thine house and thy kingdom shall be established forever before thee; thy throne shall be established forever." Here, certainly, was a very remarkable message, containing both elements of refusal and elements of encouragement. The proposal which David had made to build a temple was declined. The time for a change, though drawing near, had not yet arrived. The curtain- canopied tabernacle had been designed by God to wean His people from those sensuous ideas of worship to which the magnificent temples of Egypt had accustomed them, and to give them the true idea of a spiritual service, though not without the visible emblem of a present God. The time had not yet arrived for changing this simple arrangement. God could impart His blessing in the humble tent as well as in the stately temple. As long as it was God's pleasure to dwell in the tabernacle, so long might David expect that His grace would be imparted there. So we may say, that so long as it is manifestly God's pleasure that a body of His worshippers shall occupy a humble tabernacle, so long may they expect that He will shine forth there, imparting that fullness of grace and blessing which is the true and only glory of any place of worship. But the message through Nathan contained also elements of encouragement, chiefly with reference to David's offspring, and to the stability and permanence of his throne. To appreciate the value of this promise for the future, we must bear in mind the great insecurity of new dynasties in Eastern countries, and the fearful tragedies that were often perpetrated to get rid of the old king's family, and prepare the way for some ambitious and unscrupulous usurper. We hardly need to recall the tragic end of Saul, the base murder of Ishbosheth, or the painful deaths of Asahel and Abner. We have but to think of what happened in the sister kingdom of the ten tribes, from the death of the son of its first king, Jeroboam, on to its final extinction. What an awful record the history of that kingdom presents of conspiracies, murders, and massacres! How miserable a distinction it was to be of the seed royal in those days! It only made one the more conspicuous a mark for the poisoned cup or the assassin's dagger. It associated with the highest families of the realm horrors and butcheries of which the poorest had no cause even to dream. Anyone who had been raised to a throne could not but sicken at the thought of the atrocities which his very elevation might one day bring upon his children. A new king could hardly enjoy his dignity but by steeling his heart against every feeling of parental love. And, moreover, these constant changes of the royal family were very hurtful to the kingdom at large. They divided it into sections that raged against each other with terrible fury. For of all wars civil wars are the worst for the fierceness of the passions they evoke, and the horrors which they inflict. Scotland and England too have had too much experience of these conflicts in other days. Many generations have elapsed since they were ended, but we have many memorials still of the desolation which they spread, while our progress and prosperity, ever since they passed away, show us clearly of what a multitude of mercies they robbed the land. To David, therefore, it was an unspeakable comfort to be assured that his dynasty would be a stable dynasty; that his son would reign after him; that a succession of princes would follow with unquestioned right to the throne; and that if his son, or his son's son, should commit sins deserving of chastisement, that chastisement would not be withheld, but it would not be fatal, it would bring the needed correction, and thus the throne would be secure forever. A father naturally desires peace and prosperity for his children, and if he extends his view down the generations, the desire is strong that it may be well with them and with their seed for ever. But no father, in ordinary circumstances, can flatter himself that his posterity shall escape their share of the current troubles and calamities of life. David, but for this assurance, must have looked forward to his posterity encountering their share of those nameless horrors to which royal children were often born. It was an unspeakable privilege to learn, as he did now, that his dynasty would be alike permanent and secure; that, as a rule, his children would not be exposed to the atrocities of Oriental successions; that they would be under the special care and protection of God; that their faults would be corrected without their being destroyed; and that this state of blessing would continue for ages and ages to come. The emotions roused in David by this communication were alike delightful and exuberant. He takes no notice of the disappointment - of his not being permitted to build the temple. Any regret that this might occasion is swallowed up by his delight in the store of blessing actually promised. And here we may see a remarkable instance of God's way of dealing with His people's prayers. Virtually, if not formally, David had asked of God to permit him to build a temple to His name. That petition, bearing though it did very directly on God's glory, is not vouchsafed. God does not accord that privilege to David. But in refusing him that request. He makes over to him mercies of far higher reach and importance. He refuses his immediate request only to grant to him far above all that he was able to ask or think. And how often does God do so! How often, when His people are worrying and perplexing themselves about their prayers not being answered, is God answering them in a far richer way! Glimpses of this we see occasionally, but the full revelation of it remains for the future. You pray to the degree of agony for the preservation of a beloved life; it is not granted; God appears deaf to your cry; a year or two after, things happen that would have broken your friend's heart or driven reason from its throne; you understand now why God did not fulfill your petition. Oh for the spirit of trust that shall never charge God foolishly! Oh for the faith that does not make haste, but waits patiently for the Lord, - waits for the explanation that shall come in the end, at the revelation of Jesus Christ! It is a striking scene that is presented to us when "David went in, and sat before the Lord." It is the only instance in Scripture in which any one is said to have taken the attitude of sitting while pouring his heart out to God. Yet the nature of the communion was in keeping with the attitude. David was like a child sitting down beside his father, to think over some wonderfully kind expression of his intentions to him, and pour out his full heart into his ear. We may observe in the address of David how pervaded it is by the tone of wonder. This, indeed, is its great characteristic. He expresses wonder at the past, at God's selecting one obscure in family and obscure in person; he wonders at the present: How is it Thou hast brought me thus far? and still more he wonders at the future, the provision made for the stability of his house in all time coming. "And is this the manner of man, O Lord God?"* All true religious feeling is pervaded by an element of wonder; it is this element that warms and elevates it. In David's case it kindles intense adoration and gratitude, with reference both to God's dealings with himself and His dealings with Israel. "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?" This wonder at past goodness, moreover, begets great confidence for the future. And David warmly and gratefully expresses this confidence, and looks forward with exulting feelings to the blessings reserved for him and his house. And finally he falls into the attitude of supplication, and prays that it may all come to pass. Not that he doubts God's word; the tone of the whole prayer is the tone of gratitude for the past and confidence in the future. But he feels it right to take up the attitude of a suppliant, to show, as we believe, that it must all come of God's free and infinite mercy; that not one of all the good things which God had promised could be claimed as a right, for the least and the greatest were due alike to the rich grace of a sovereign God. "Therefore now let it please Thee to bless the house of Thy servant, that it may continue forever before Thee; for Thou, O Lord God, hast spoken it, and with Thy blessing let the house of Thy servant be blessed forever." Appropriate ending for a remarkable prayer! appropriate, too, not for David only, but for every Christian praying for his country, and for every Christian father praying for his family! "With Thy blessing," bestowed alike in mercy and in chastisement, in what Thou givest and in what Thou withholdest, but making all things work together for eternal good - "With Thy blessing let the house of Thy servant be blessed forever." (*The expression is very obscure, whether we take the affirmative form of the Revised Version or the interrogative form of the Authorized Version. "And this, too, after the manner of men, O Lord God!" (R.V.) We must choose between these opposite meanings. We prefer the interrogative form of the A.V. David's wonder being the more excited that God's ways were here so much above man's.) We seem to see in this prayer the very best of David - much intensity of feeling, great humility, wondering gratitude, holy intimacy and trust, and supreme satisfaction in the blessing of God. We see him walking in the very light of God's countenance, and supremely happy. We see Jacob's ladder between earth and heaven, and the angels of God ascending and descending on it. Moreover, we see the infinite privilege which is involved in having God for our Father, and in being able to realize that He is full of most fatherly feelings to us. The joy of David in this act of fellowship with God was the purest of which human beings are capable. It was indeed a joy unspeakable and full of glory. Oh that men would but acquaint themselves with God and be at peace! Let it be our aim to cherish as warm sentiments of trust in God, and to look forward to the future with equal satisfaction and delight. A very important question arises in connection with this chapter, to which we have not yet adverted, but which we cannot pass by. In that promise of God respecting the stability of David's throne and the perpetual duration of his dynasty, was there any reference to the Messiah, any reference to the spiritual kingdom of which alone it could be said with truth that it was to last forever? The answer to this question is very plain, because some of the words addressed by God to David are quoted in the New Testament as having a Messianic reference. "To which of the angels said He at any time, I will be to him a Father, and he shall be to Me a son?" ( Hebrews 1:5 ). If we consider, too, how David's dynasty really came to an end as a reigning family some five hundred years after, we see that the language addressed to him was not exhausted by the fortunes of his family. In the Divine mind the prophecy reached forward to the time of Christ, and only in Christ was it fully verified. And it seems plain from some words of St. Peter on the day of Pentecost that David understood this. He knew that "God had sworn to him that of the fruit of his loins, according to the flesh. He would raise up Christ to sit on His throne" ( Acts 2:30 ). From the very exalted emotions which the promise raised in his breast, and the enthusiasm with which he poured forth his thanksgivings for it, we infer that David saw in it far more than a promise that for generations to come his house would enjoy a royal dignity. He must have concluded that the great hope of Israel was to be fulfilled in connection with his race, God's words implied, that it was in His line the promise to Abraham was to be fulfilled - "In thee and in thy seed shall all the nations of the earth be blessed." He saw Christ's day afar off and was glad. To us who look back on that day the reasons for gladness and gratitude are far stronger than they were even to him. Then let us prize the glorious fact that the Son of David has come, even the Son of God, who hath given us understanding that we may know Him that is true. And while we prize the truth, let us embrace the privilege; let us become one with Him in whom we too become sons of God, and with whom we may cherish the hope of reigning for ever as kings and priests, when He comes to gather His redeemed that they may sit with Him on the throne of His glory. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.