Exegetical and Hermeneutical Commentary of 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?
18. Then went king David in, and sat before the Lord] In the tent where the Ark, the symbol of God’s presence, was. As sitting does not seem to have been a customary posture for prayer, some commentators render tarried instead of sat. Others suppose that David sat to meditate, and afterwards stood up to pray.
Who am I &c.] Cp. Jacob’s language in Gen 32:10.
O Lord God ] Whenever God is thus printed in small capitals, it represents the sacred name Jehovah. From very ancient times the Jewish practice in reading the Scriptures has been to substitute in place of Jehovah Adnai, which means my Lord, or Lord; or if the title Adnai is joined with Jehovah, as here, Elhm, which means God. The E. V. follows the Jewish practice in giving Lord and God, and whenever they represent the name Jehovah indicates the fact by the use of capitals. “Lord God,” which represents “my Lord Jehovah,” must therefore be distinguished from “Lord God” ( 2Sa 7:25), which represents “Jehovah Elohim,” i.e. “Jehovah God.” See Additional Note II. on 1 Samuel, p. 236.
The appropriateness of this address “my Lord Jehovah” in David’s thanksgiving must be carefully noted. It is not merely an acknowledgment of the Divine sovereignty in general, but expresses the consciousness of belonging specially to God, and standing under His immediate guidance and protection. See Oehler’s Theology of the Old Testament, I. 148. It is the correlative of the title “my servant” with which God distinguishes David. It calls to mind St Paul’s words “the God whose I am, whom also I serve” (Act 27:23). Compare Abram’s use of it in Gen 15:2; Gen 15:8; and Moses’ in Deu 3:24; Deu 9:26. When he turns to praise God for his dealings with Israel in general, David uses the ordinary title Jehovah Elhm ( 2Sa 7:22), and retains it in 2Sa 7:25 at the beginning of his petition, as if to identify the covenant God of Israel with the God to whom he makes his prayer: but in 2Sa 7:28-29 he returns to the more familiar address of confident trust “my Lord Jehovah.”
Fuente: The Cambridge Bible for Schools and Colleges
18 29. David’s prayer and thanksgiving
David’s address to God consists of ( a) humble thanksgiving for the undeserved favour shewn to him and his house, 2Sa 7:18-21; ( b) praise for God’s past manifestations of his glory in and to Israel, 2Sa 7:22-24; ( c) petition for the final fulfilment of the promise, 2Sa 7:25-29.
Fuente: The Cambridge Bible for Schools and Colleges
Sat before the Lord – In the tent where the ark was. Standing or kneeling was the usual attitude of prayer (1Ki 8:22, 1Ki 8:54-55; but compare Exo 17:12). Modern commentators mostly take the word here in the sense of waiting, abiding, not sitting: but sat is the natural rendering. David sat down to meditate, and then rose up to pray.
Fuente: Albert Barnes’ Notes on the Bible
2Sa 7:18-19
Then went King David in and sat before the Lord.
Davids address to the Lord
I. The sovereignty of Divine grace. A purpose of love is disclosed here. It is seen in the choice of David and his house, and in the merciful designs which were announced to them. The text furnishes us with a striking illustration of the plighted love of God to Christ and His people. The element of election is conspicuous in this narrative. The great truth that God has, in Christ Jesus, chosen to Himself a church, is brought to the level of our comprehension.
II. The headship of Christ. You may have remarked that the promises were made to David personally, although his family was included in the blessing. The covenant was with Jesses son, who was regarded as the progenitor of a chosen seed–Thine house,–thy kingdom,–thy throne shall be established for ever. David elsewhere alludes to this, for, amongst his last words, he says that God had made a covenant with him, ordered in all things and sure–meaning that He had promised to him certain irrevocable blessings. Here, then, we have another very important truth connected with our salvation, namely, that Christ is the covenant-head of His Church; that he is the representative of His people in all that concerns their salvation; that all the promises of God in Him are yea, and in Him amen.
III. The marvellous preservation of the church. David, in the text, speaks of Gods providential care during the past: Who am I, O Lord God? and what is my house, that Thou hast brought me hitherto? and he expresses confidence in His promised favour for the future: Thou hast spoken also of Thy servants house for a great while to come. David and his family had been, and were still to be, the objects of Gods providential care; and Christ and His people being typified by them, we must regard that circumstance as declaratory of the duration and stability of the Church. Observe, that from the beginning there has always been a preservation of–
1. A godly seed amongst the wicked. The Lords people have ever been in a minority. They are variously described by the inspired penman as a remnant, a garden enclosed, a vineyard; and by our Saviour as a little flock. It is interesting to observe that the righteous seed maintained in the world has been expressly taught of the Lord: and consequently that in all ages there has been a preservation of–
2. The truth amidst error. At first it was imparted by Jehovah Himself to Adam, and to Enoch, and to Abraham, and to Moses. Afterwards the Lord was pleased to raise up prophets whose special mission it was to declare His will. Then came our Saviour, who was the Truth itself, and after him the apostles and evangelists. The doctrines of salvation were declared to Adam as they are preached to you now. Mans lost estate, redemption through Christ, justification by faith, and the need of personal holiness have been set forth in every era of revelation. They are to be found in the first promise, in the ceremonies of the Levitical law, and in the writings of the prophets as well as in the New Testament. The truth has never been extinguished. (A. B. Whatton, LL. B.)
Prospect and retrospect
We pause as on an isthmus of time; the past and the future are alike open to view. There are no utterances which more fitly express our emotions, as we glance back over the years, than these used here: Who am I, O Lord God? and what is my house, that thou hast brought me hitherto? And there are no words better for us to speak, as we are looking forward into the eternity we are rapidly nearing, where the fruition of our best hopes is ere long to be, than these which the king employed in his gratitude then: And this was yet a small thing in thy sight, O Lord God; but Thou hast spoken also of Thy servants house for a great while to come.
I. The retrospect.
1. In the history the review of the past was laid upon David himself. What a series of reflections must have thronged upon that kings mind as he sat there in silence alone with the ark of God. He had not journeyed along over the hills and valleys of years by ways of pleasantness and by paths of peace. He would well consider his dangers and his deliverances too. He could not have forgotten the hour in which, as a stripling lad, he had slain the Philistine giant with the pebble from the brook, only by trusting in the Lord God of Abraham, Isaac, and Jacob. Then that would make him think of the terrible manner of Sauls attacks upon his life while he as a simple-hearted minstrel was trying to soothe him with his harp. He would seem to see at this moment of review, perhaps as he had never seen before, that his defences must have been actually Divine. Who could have turned in their course those javelins that went quivering through the air out of the mad monarchs hand? This was a career that might well be reviewed in the words, Who am I, O Lord God? and what is my house, that thou hast brought me hitherto? The call, therefore, is very plain to us: Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. David might sometimes wonder why, among all that band of brethren of his, so stalwart and strong, he, the weakest and the youngest, had been selected for this wonderful place of honour as the king of Israel. But we may marvel the more that we were made to be the recipients of this grander honour still as kings and priests unto God. Among the private papers of John Howard was found after his death one bearing only these pathetic words: Lord God, why me? Such a reflection must have been suggested in the very spirit of Davids exclamation there before the ark: Who am I, O Lord God, and what is my house, that thou hast brought me hitherto!
2. The result of this retrospection upon the prayer of the king is the special thing to be observed, because there comes to view the true temper which on every such occasion as this ought to be found in the heart of the Christian. But there appears nothing of superciliousness nor of self conceit, not even of satisfied complacency, in David at this moment. On the contrary no words can be found which in more vigorous terms could express his humility and utter self-abnegation than these he employs for himself: Who am I, O Lord God! Matthew Henry, commenting in his own inimitable way, exclaims in a kind of expostulation at his self-abasement: Why, he was upon all accounts a very considerable and valuable man! His endowments were extraordinary. His gifts and graces were eminent. He was a man of honour, success, and usefulness; the darling of his country and the dread of its enemies. But David here evidently counts himself nothing before his Maker, and attributes everything to Gods sovereign grace to him. Nor is this all: he disclaims also any credit for his relationship and family connection. David was evidently an essentially modest man. He made very much the same remark as this to his royal predecessor on the occasion when he was offered the hand of his daughter in marriage. A calm and candid review of his past religious life always humbles a genuine Christian, rather than exalts him into self-importance. There are so many falls for which he is responsible; there are so many neglects for which he is to blame; there are so many weaknesses in his character and so many errors in his walk, that he feels he has little reason to grow self-complacent. It is better to keep saying with this king before the mercy-seat: Who am I, O Lord God? and what is my house, that Thou hast brought me hitherto?
II. Having now considered the believers retrospect, we turn to consider his prospect, as he sits at the table of the Lord. You cannot fail to observe how, in the utterance of the text, the comparative value of these two was reckoned. Glorious indeed were the remembrances which thronged upon David–the deliverances, the honours, the communings; he dismisses them at once when he begins to think of the anticipations he is permitted to cherish. (C. S. Robinson, D. D.)
The grateful monarch
I. The posture he assumed. Then went king David in, and sat before the Lord.
II. The fervent gratitude he expressed. It was called forth:
1. By looking back at the past. Who am I, O Lord God? etc.
2. By thinking of the future. And this was yet a small thing in Thy sight, O Lord God, etc.
III. The touching appeal he presented. And what shall David say more unto thee? for thou, Lord God, knowest Thy servant.
1. Thou knowest the sinfulness of Thy servant. David knew something of this himself, but he was by no means aware of the depths of wickedness which were within him.
2. Thou knowest the weakness of Thy servant. He knoweth our frame; he remembereth that we are dust.
3. Thou knowest the integrity of Thy servant. According to an Indian proverb–A diamond with flaws is more precious than a pebble that has none. Now David, in addition to his great transgression, had several flaws; his infirmities and failings were many; and yet the whole of his history shows that he was a true child of God notwithstanding.
4. Thou knowest the desires of Thy servant. It was in Davids heart to build a temple for God; but although not permitted to carry the design into execution, He whom he sought to serve and honour, approved of the feeling by which he was prompted, and accepted the will for the deed. Thus the humble believer can say, Lord, all my desire is before thee, and my groaning is not hid from thee.
5. Thou knowest the obligations of Thy servant. Often should the question be asked, How much owest thou unto thy Lord? David owed much; for Gods merciful kindness towards him had been great. Let us then think of these things. Never Should we forget that all things are naked and opened unto the eyes of him with whom we have to do. And let us ask ourselves, what effect the contemplation of Gods knowledge has upon our minds? Does it inspire us with joy, or make us miserable? Is it a congenial, or an unwelcome and repulsive theme? The subject speaks to the self-righteous formalist. Ye are they which justify yourselves before me; but God knoweth your hearts: for that which is highly esteemed among men, is abomination in the sight of God. It speaks to all workers of iniquity. The practical language of such is, Who seeth us? and who knoweth us? (Expository Outlines.)
Davids prayer for his house
The plan of David to build a house magnifical for Jehovah was not approved. Man proposes; God disposes. We think we know; but God knows better. The Divine veto was conveyed to him as gently as possible; it was coupled with a great promise, Thy house and thy kingdom shall be established before thee.
1. On receiving this communication the king left his cedar palace, went into the weather-beaten tabernacle, and sat before the Lord. The season of silent prayer is of inestimable value. Some of our deepest feelings are more readily expressed in silence than in words. A hand-clasp has volumes in it. Our Lord never preached a more impressive sermon to Peter than when He turned and looked on him. So in our communion With God we may sometimes make known our most earnest desires without a word (1Sa 1:13-15).
2. Then David pours out his soul in thanksgiving. He makes audible acknowledgment of Gods goodness in taking him from the sheepfold and setting him up as the head of a royal line; and in his promises of goodness for a great while to come. His gratitude finds its climacteric expression in the words, There is none like Thee; neither is there any God beside Thee. One thing is clear: God loves to be thanked for His goodness. Observe how the importance of thanksgiving is emphasised in the Scriptures (Psa 95:2). Paul enjoins the Philippians to make known their requests with thanksgiving unto God (Php 4:6). Possibly our prayers would be more effectual if they were more frequently winged with praises. The filial spirit, without which there can be no true approach to the mercy-seat, suggests a due recognition of the Fathers goodness.
3. Then Davids prayer: Let the house of Thy servant David be established before Thee. This was in pursuance of a covenant. God on His part had promised to perpetuate the Davidic line; David on his part had promised faithfulness. The plea, in the present instance, was but a reminder: Do according to thy word! The unit of church membership, now as in the Old Economy, is the household. Every Christian head of a family has a covenant with God, in which salvation is promised to thee and thy seed after thee. The same law is over all Gods people; but some fall short of their privilege in refusing to claim it. The man who has no family altar, for example, can scarcely put God in remembrance of His covenant. If we want our households saved, let us cover them with a constant canopy of intercession; saying often, like David, O Lord, thou hast promised! Thou hast promised!
4. The prayer of David was answered gloriously.
(1) The sovereignty of Judah was continued in his line until the beginning of the Christian era (Gen 49:10).
(2) Then came Christ, of the Davidic line. In His triumphal entry He was greeted, Hosanna! Hosanna to the Son of David!
(3) The Davidic covenant is thus bound up with the destinies of the Christian Church. (Homiletic Review.)
Marrow and fatness
I. The humility apparent in Davids words.
1. He owned the lowliness of his origin–What is my house? He came not of royal blood.
2. David laid the most stress upon his own personal unworthiness. He said, Who am I? What was there in me that thou shouldest make me a king, and a progenitor of the Christ? And will not each believer here say the same? Who am I?
II. Davids wondering gratitude.
1. He wondered, first, at what God had done for him: What is my house, that thou hast brought me hitherto?–to a house of cedar, and to be able to talk about building a house for thee: to be thy chosen king, and to have my seed established on my throne, and to become the ancestor of the Christ!
2. David did not end his wonder there, but went on to another and greater theme, viz., the blessings which the Lord had promised him. He praised the Lord for what he had laid up as well as for what he had laid out. He said, And this was yet a small thing in thy sight, O Lord God, but thou hast spoken also of thy servants house for a great while to come. What a wonderful expression! And this was yet a small thing in thy sight.
3. David had yet another theme for wonder, which was this–the manner of the giving of all this. There is often as much in the manner of a gift as in a gift itself.
III. Davids emotion of love.
1. David found but a scant outlet for his love. What precious words are these: What can David say more? It is love struck dumb by receiving an unspeakable gift. The king was exactly in the same case as Paul when he said, What shall we then say to these things?
2. Notice the childlikeness of this love. What can David say more?
3. Observe, it is a love which longs for communion, and enjoys it. He says, What can David say more unto thee? He can talk to other people, but he does not quite know how to speak to God, and then he adds, For Thou, Lord God, knowest Thy servant, which is a parallel passage to that of Peter, Lord, Thou knowest all things, Thou knowest that I love Thee.
4. But do you see it is obedient love as well? It is not mere sentiment, there is a practicalness about it, for he says, Lord, Thou knowest Thy servant, he subscribes himself as henceforth bound to Gods service. With delight he puts on his Masters livery, and sits like a servitor in the hall of the King of kings, waiting to hear what shall be spoken to him.
IV. Davids heart was full of praise.
1. The praise was for the freeness of the grace which brought him such blessedness. For thy words sake, and according to thine own heart hast thou done all these great things. Whenever the believer asks why God gave him grace in Christ Jesus he can only resort to one answer–the Lords own heart has devised and ordained our salvation.
2. David praised also the faithfulness of God. He says, For Thy words sake. Is not that the ground upon which all mercy is received by the child of God? God has promised it and will keep His word. He never did run back from His covenant yet.
3. Then the kings heart was taken up with the greatness of the covenant blessings. According to Thine own heart, hast Thou done all these great things. They were all great. There was not a little mercy among them.
4. Once more David praised God for his condescending familiarity. According to Thine own heart, hast Thou done all these great things, to make Thy servant know them. They were revealed to David by a prophet, just as Jesus communed with His disciples, and said, I have told you before it come to pass, that when it come to pass ye may believe.
V. Davids soul was round up in high thoughts of God, for our text concludes with these words: Wherefore Thou art great, O Lord God: for there is none like Thee, neither is there any God beside Thee, according to all that we have heard with our ears. God is great. He is the greatest because He is the best. The old Romans used to say, optimus maximus–the best, the greatest. Thou, God, art good, and therefore Thou art great. (C. H. Spurgeon.)
The solicitude of success
Through the lips of Nathan David had received from God a personal message of the greatest moment. Then the king went in and sat before the Lord, breaking out into the language of the text, which is of the nature of an expostulation. He did not receive the message as one he had a right to expect; he expresses no exultation, only surprise and solicitude; his soul was troubled by his rare fortune, troubled as men generally are by disaster. But is not this a common experience of sincere and devout souls? They are humbled rather than elated by the honours they receive; the praises lavished upon them and their doings surprise and chasten them; their unlooked-for riches excite in their heart a troubled wonder; their specially happy lot seems so far in excess of what they might reasonably expect that they dare hardly realise it; their exceptional health, affluence, promotion, or felicity gives them from time to time a sense of positive uneasiness and painfulness. Who am I, O Lord God, and what: is my house, that thou hast brought me thus far? It may seem paradoxical to say so, but in deep, true souls disappointment and disaster often cause less anxiety and questioning than is occasioned by brilliant success. We know what we are, we know the errors, sins, and general unworthiness which have marked our career, and we cannot understand our good fortune; we suspect that we are being lifted up to be cast down; we are perturbed by a secret fear lest these windfalls and triumphs may in one way or other precipitate our ruin, as superior beauty is often fatal to birds and flowers; and we conceive the dread lest these earthly successes may only aggravate our doom as the good things of Dives did. Who am I, and what is my house, that I should be so distinguished? Yet this is the right spirit in which to accept accessions of wealth and social distinctions and joys. It is a far truer temper than to regard our luck as the reward of our merit, and to boast ourselves in our good fortune. To recognise our demerit, and to acknowledge that riches and honours are Gods free gifts, is the true attitude towards worldly advancement and advantage. But at the same time we must not permit morbid feeling to blind us to the graciousness of God, and to rob us of the sweetness of His gifts. Let us then learn to trust God in His bright providences as we do in His dark ones, and to take His richest gifts without suspicion or misgiving. It is a fine trait in the Christian character when we can fill high places and enjoy goodly things in the spirit of unquestioning trust and appreciation. After the king had humbled himself before God because of these extraordinary favours, he concludes: And what can David say more unto Thee? for Thou knowest Thy servant, O Lord God. For Thy words sake, and according to Thine own heart, hast Thou wrought all this greatness to make Thy servant know it. The suspicious, ascetic spirit is not the highest mood of life. (W. L. Watkinson.)
Alone with God
Christian life in our day is full of activity. It finds pleasure in planning, giving, and working for the growth of Christs kingdom. The spirit of consecration gives joy to all Christians who recognise it, and inspires confident hopes in the aggressive movements of the Church. But it conceals, also, a great peril. All Christian power springs from communion with God, and from the indwelling of Divine grace. One can do good to others only as his own heart pulsates with love to Jesus, and has a present experience of His love. We can impart only what we receive. Any spring will run dry unless fed from unfailing sources. Any Christian labour will be fruitless, and Christian zeal be like sounding brass, unless the soul waits daily upon God, and finds new strength in prayer and in the study of the Bible.
Courtiers privileges
It would be a great favour if a king should give leave to one of his meanest subjects to have a key of his privy chamber, to come to him and visit him, and be familiar with him when he pleaseth. How would such a favour be talked of in the world? Yet this is but a faint image of what the believer is admitted to. He may come not merely to the palace of mercy, and the throne of grace, but to the very heart of God. Confidences such as ours surpass all the familiarities of friendship, and yet they are permitted, nay commanded, between the All-glorious Lord and our poor sinful selves. We may well copy the example of David when he went in and sat before the Lord, and said, Who am I, O Lord God, and what is my house? And is this the manner of man, O Lord God? (C. H. Spurgeon.)
Thou hast brought me hitherto.—
Thus far
These verses represent David as coming to a point in his life when he steps aside for a moment out of the current of events to ask what they all mean, what light they throw upon his own life and destiny, and what on the character of God. David had become King now over all Israel and Judah, and he had conquered the Philistines sufficiently to have a moments rest. The kingdom is established. David is so impressed with this that he retires to be alone with God, and in the sacred solitude he says: Who am I, O Lord God, and what is my house, that Thou hast brought us thus far? And David felt that he was, somehow or other, being worked by a vast Power, that he was in the sweep of a tremendous current of purposes, part of a larger scheme than he himself had ever conceived, and evidently destined for some end larger than he knew. His life, he felt, could never be explained from himself. He was king of the people, but, just as surely, he was the servant of Jehovah. A greater than he was really directing his course. What had happened up to this point was proof, too, that somewhat more was intended. The sense of great things to come came in with that interpretation of the past. The wonder of accomplishments thus far shot into the future as a luminous prophecy of high destiny and great ends. And with this sense of his importance, and the importance of the nation at having a distinct place in the Divine economy, came a great sense of humility. Who am I, and what is my house? The moment man learns his real greatness he is humble; it is when he masquerades an absent majesty he lifts a proud head. Now, it is always a difficult thing to construct the theology of history. I am not going to attempt it here. But a much more difficult thing, I think, is to learn history and have no theology. I do not suppose that David, or the man who wrote his history, or we ourselves, would speak of God taking him from the sheep-fold and making him king and giving him success in any such sense as to make God the Author of Davids misdoings. It is quite true that we cannot apply any theology to a satisfactory explanation of all the facts of history, but to read history and behold its trend and drift and its vast issues without believing in the Ordering Intelligence, who is moral and good, is to me impossible. Take away the belief in the self-conscious personality of God, said Tennyson, and you take away the backbone of the world. On God and God-like men we build our trust. Now, if we survey the past of the world and of mankind we may always ask with incredulity, And is this the law of man, O Lord God? And with the conviction that God is at work, which any adequate view of the past gives, comes the belief in the still greater future. So much is done that it must be little, I think, compared with what remains. Think for a moment of the evolution of mankind. Let man read back the history of his race as far as he can, until ,he sees his ancestors of the Tertiary Period joining together to fight against the stronger animals. What a tremendous distance he has come from that early struggle to this present time when he is not only lord over the brute creation, but when he bends the elements of nature into his service! Think how from a few simple sounds he has developed all the richness of a modern language! Captain Cook said the language of Fuegians was like a man clearing his throat. Think of the wonderful way in which man has risen from physical to moral and spiritual conceptions. The story of it lies embedded in our language to-day. One writer sums it up by saying: From A to Z the dictionary is crowded with examples of the physical roots from which moral and intellectual terms have sprung. Supercilious, e.g., means literally one who raises his eyebrows. Then, how did it come to mean a quality of spirit? Because man came to read the inner nature and to relate it to physical expression. A calculating man simply meant at first one who counted with small stones (calculus, pebble), but calculation now is a mental effort. This passage of words from physical to intellectual, moral, and spiritual meanings, indicates the passage of man to higher stages of life. Long, long ago man began to guess in a very crude way about the causes and properties of things, and the outcome is modern science with all its wonders. Well, having brought us thus far, is it not certain that much more is in store for us? Mr. Wallace puts fifteen great discoveries, all applications of science, to the credit of the nineteenth century, as against eight for all previous history. Is this wonder a sign that we are nearing the end of the world? Nay, rather we have just discovered that the reserve of the universe is exhaustless. Each generation of physicists, says Mr. H. Spencer in his last book, discovers in so-called brute matter powers which but a few years before the most instructed physicists would have thought incredible. Is this march of science the law of man, O Lord God? Nay, rather, we would ask, Who are we that Thou hast brought us thus far? Think, again, how far God has brought us on the paths of morality and theology and religion. From the crudest guesses as to His own nature Be has led us into the temple of the Father of Jesus Christ, and from mistaken sacrifices to the communion of the Holy Spirit. Think how the finest moral feelings have developed out of rude physical relations; even the modesty of woman and the love of man were once what ,we should now deem vulgarities. In this the law of man, O Lord God? For Thy words sake, and according to Thine heart, hast thou wrought all this greatness? The whole development of mankind in language, art, and science, in social union, morality, and religion, is the history of a great forming Spirit bringing order out of chaos, the history of the inner word of God winning utterance: for itself through all discordant sounds, and turning the Babel of man into the Pentecost of the Holy Ghost. But let us turn our thoughts on this subject to our own individual lives. If you believe that God is conducting the march of the race to high and noble ends, you need to believe also that He is personally dealing with you. Davids thoughts turned not only upon his nation and its place in the world, but upon himself and his own relation to God. David was king, you say, and it was a wonderful thing to have come from the sheepfolds of Bethlehem to the throne of Israel. Well might the shepherd-boy of former days now ask, Who am I? But your life contains nothing startling of this kind; you were born an ordinary person, and you are an ordinary person still. Perhaps instead of success and promotion you have had much misfortune and adversity. When you think of the way you have come thus far, you have very mingled feelings about it, you see great blunders and sad mistakes–blunders and mistakes which, perhaps, have brought you a harvest of sorrows. You may be in the very midst of circumstances now which appear to be very much against you, which are at least very difficult to deal with. Types of life and careers are an infinite variety. But this thought that God is dealing with us is not confined to any type, much less confined to the successful type, From the sheepfold to the throne is by no means the one line along which the Divine leadership is recognised. Rather, indeed, it is the normal experience of man. A few men may adopt a certain course of thought, and reason themselves out of this conviction, or suppose they had done so, but mankind will never consent to it. The general feeling with regard to the race is that a God marshals it, and with regard to the individual even that man proposes and God disposes. Most men who from advanced years look back feel that someone else, not themselves, has really tracked their way. Without denying or diminishing mans share in the conduct of his own life, without in any sense risking his sense of responsibility in regard to it; without taking away any of the truth of the statement that as he sows he reaps, we all feel that There is a divinity that shapes our ends, rough-hew them as we will. Shakespeare got it out of human life, and the conviction is in human life still. To the transfiguration of events, too, there is common testimony. All of us who can look back some years know how utterly we sometimes mistook the bearing of the events through which we were passing. Ruskin says he has never known anything of what was most seriously happening to him till afterwards. Is not that true of all in a measure? What you called an accident has become the ruling factor in your lot; what you called a chance meeting has deposited the most permanent influence in your life; what you intended perhaps for your success has turned out a hindrance; what you thought was going to crush you into a final defeat has been the greatest blessing to you. Tis passing strange! and life is full of it. Crete cries out from the burden of years, and Greece ventures to the rescue. The way is blocked; nothing can be done. Greece proclaims war against Turkey, and Prince George goes to the front. Someone blunders badly, Greece is hopelessly beaten, and the iniquitous Turk revels in victory. Crete is doomed, then! No–wait; slow-footed Time will bring another message. The defeat of Greece lays an obligation on the Powers to give Crete freedom, and the time comes when Prince George becomes himself Governor of the island, and instead of the groans of oppressed men you hear the chanting of Te Deums and the voice of thanksgiving; and soldiers, instead of holding the people in terror, are pelted with flowers by little children. There have been things as strange as that in your life and mine; storms have wrought for peace, troubles have brought us strength, and we were helped from unexpected quarters. We look back to-day, and we see a great deal of our own folly and fault, and their results, but do we not also see the hand of God? But whatever you are, though bad and wicked, if you still feel there is a God above you, whose hand has been in your life though you have rebelled much, a God of mercy and redemption, a God with a great purpose which cannot be defeated, even yet the future throws open its golden doors, and the unseen powers are ready to guide you to the city of celestial life. Thus far. What for? Why alive to-day? That you may go on in the Divine life, on to do Gods work, on to use Gods power, on to manifest Gods beauty, and at last to take your own proper place in the Eternal City of God. (T. K. Williams.)
And is this the manner of man, O Lord God?—
Gods manner above mans
1. It is not the manner of men to forgive great and frequent injuries and affronts. They are too soon provoked, and sometimes incensed; and not soon, or easily reconciled. They often retain a remembrance of injuries, which they profess to have forgiven; and it is difficult to bring them to a real friendship and to manifest the genuine evidences of it. If a prince forgiveth one act of treason, he will scarce forgive a second, and still keep the traitor near him. But our God is rich in mercy. Though he is the offended party, he makes the first overtures of reconciliation, bears with many provocations, waits to be gracious, and multiplies to pardon.
2. Nor is it the manner of men to confer such benefits as God doth. They have no such inexhaustible stores and treasures, out of which to draw their gifts. What is it that princes can bestow upon their greatest favourites, compared with the gifts of God? They confer honours and titles; a mere empty sound! God gives us the real honour, the glorious privilege, of being his children. Princes may bestow gold, silver, jewels, palaces, estates. But would you, Christians, give up your present comfort and interest in the Divine favour, for any of these? The greatest favourite of a prince may be peculiarly wretched, as was the case with Haman. His station is slippery and he may soon fall into disgrace and ruin. But the Lord will give strength to his people, bless them with peace, and confirm them to the end. The favourite of a prince must die, and his master, with all his wealth and power, cannot save him: but when flesh and heart faileth, God is the strength of his servants, and their portion for ever. The favourites of men, even of princes, must be confined to a few. But God can enrich, and ennoble thousands and millions. (J. Orton.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Sat: this word may note either, first, His bodily posture, for there is no certain gesture to which prayer is limited and we have examples of saints praying in that posture, Exo 17:12; 1Ki 19:4; or he might sit for a season whilst he was meditating upon these things, and then alter his posture, (though it be not here expressed,) and betake himself to prayer. Or rather, secondly, His continuance, as this Hebrew word is oft used, as Gen 22:11; Lev 14:8; 1Sa 1:22; 20:19, that he did not barely present himself before God but abode there for some competent time, that he might with Gods leave pour out his soul freely before him. For howsoever one may in some cases pray sitting, yet it is most probable that David would in this holy place, and upon this occasion, use a more humble and reverent gesture, such as kneeling is, which therefore David prescribeth or adviseth, Psa 95:6 and Solomon accordingly practiseth, 1Ki 8:54; 2Ch 6:13.
Who am I, and what is my house, that thou hast brought me hitherto? how indefinitely unworthy am I and my family of this great honour and happiness!
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. Then went king David in, and satbefore the LordSitting was anciently an attitude for worship(Exo 17:12; 1Sa 4:13;1Ki 19:4). As to the particularattitude David sat, most probably, upon his heels. It was theposture of the ancient Egyptians before the shrines; it is theposture of deepest respect before a superior in the East. Persons ofhighest dignity sit thus when they do sit in the presence of kingsand it is the only sitting attitude assumed by the modern Mohammedansin their places and rites of devotion.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then went King David in,…. Into the tabernacle where the ark was, which he had prepared for it, 2Sa 6:17;
and sat before the Lord; before the ark, the symbol of his presence, and prayed, and gave thanks, as follows: from whence it appears that a sitting posture was sometimes used in prayer, of which we have other instances, Ex 17:11. It is said y that Pythagoras, and also Numa, ordered that worshippers should sit. So that this act of devotion is not to be limited to any particular posture, though it seems most agreeable either to stand or kneel; and the Jews look upon this to be a peculiar case, and infer from hence that none were allowed to sit in the court but the kings of the house of Judah z; and some of them a will not allow that to them, since the seraphim above are even said to stand, Isa 6:2; and suppose the meaning of this to be only that David supported himself in the court; and some render the words, “he remained before the Lord” b; he continued in meditation, prayer, and thanksgiving, and such like acts of devotion, for a considerable time; so the Targum, in 1Ch 17:16.
“King David came and continued in prayer before the Lord:”
and he said, who [am] I, O Lord God? a creature, a sinful creature, a mean and unworthy one, undeserving of a place in the house of God, and of access unto him, and to receive any favour from him, less than the least of all saints, less than the least of all mercies:
and what [is] my house: or family of which he was, the family of Jesse; for though it sprung from a prince in Israel, yet was but low and mean, in comparison of some others, and especially unworthy of the regard of the great God:
that thou hast brought me hitherto? to such grandeur and dignity, as to be king over all Israel and Judah, to have all his enemies subdued under him, and to be at peace and rest from them, and established in his kingdom; and which he signifies the Lord alone had brought him to, through many difficulties and tribulations, and which he could never have attained unto by his own wisdom and power, nor by the assistance of his friends; it was all the Lord’s doing, and wondrous in his eyes.
y Vid. D. Herbert. de Cherbury de Relig. Gent. c. 7. p. 65. z T. Bab. Yoma, fol. 69. 2. Maimon & Bartenor. in Misn. Yoma, c. 7. sect. 1. a Midrash in Abarbinel in loc. b “et mansit”, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
David’s prayer and thanksgiving. – 2Sa 7:18. King David came, i.e., went into the sanctuary erected upon Zion, and remained before Jehovah. , remained, tarried (as in Gen 24:55; Gen 29:19, etc.), not “sat;” for the custom of sitting before the Lord in the sanctuary, as the posture assumed in prayer, cannot be deduced from Exo 17:12, where Moses is compelled to sit from simple exhaustion. David’s prayer consists of two parts – thanksgiving for the promise ( 2Sa 7:18-24), and supplication for its fulfilment (2Sa 7:25-29). The thanksgiving consists of a confession of unworthiness of all the great things that the Lord had hitherto done for him, and which He had still further increased by this glorious promise ( 2Sa 7:18-21), and praise to the Lord that all this had been done in proof of His true Deity, and to glorify His name upon His chosen people Israel.
2Sa 7:18. “Who am I, O Lord Jehovah? and who my house (i.e., my family), that Thou hast brought me hitherto? ” These words recall Jacob’s prayer in Gen 32:10, “I am not worthy of the least of all the mercies,” etc. David acknowledged himself to be unworthy of the great mercy which the Lord had displayed towards him, that he might give the glory to God alone (vid., Psa 8:5 and Psa 144:3).
2Sa 7:19 “And this is still too little in Thine eyes, O Lord Jehovah, and Thou still speakest with regard to the house of Thy servant for a great while to come.” , lit. that which points to a remote period, i.e., that of the eternal establishment of my house and throne. “And this is the law of man, O Lord Jehovah.” “The law of man” is the law which determines ore regulates the conduct of man. Hence the meaning of these words, which have been very differently interpreted, cannot, with the context immediately preceding it, be any other than the following: This – namely, the love and condescension manifested in Thy treatment of Thy servant – is the law which applies to man, or is conformed to the law which men are to observe towards men, i.e., to the law, Thou shalt love thy neighbour as thyself (Lev 19:18, compare Mic 6:8). With this interpretation, which is confirmed by the parallel text of the Chronicles (in 2Sa 7:17), “Thou sawest (i.e., visitedst me, or didst deal with me) according to the manner of man,” that words are expressive of praise of the condescending grace of the Lord. “When God the Lord, 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” ( Hengstenberg). Luther is wrong in the rendering which he has adopted: “This is the manner of a man, who is God the Lord;” for “Lord Jehovah” is not an explanatory apposition to “man,” but an address to God, as in the preceding and following clause.
2Sa 7:20 “And what more shall David speak to Thee? Thou knowest Thy servant, Lord Jehovah.” Instead of expressing his gratitude still further in many words, David appeals to the omniscience of God, before whom his thankful heart lies open, just as in Psa 40:10 (compare also Psa 17:3).
2Sa 7:21-22 “For Thy word’s sake, and according to Thy heart (and therefore not because I am worthy of such grace), has Thou done all this greatness, to make it known to Thy servant.” The word, for the sake of which God had done such great things for David, must be some former promise on the part of God. Hengstenberg supposes it to refer to the word of the Lord to Samuel, “Rise up and anoint him” (1Sa 16:12), which is apparently favoured indeed by the parallel in the corresponding text of 1Ch 17:19, “for Thy servant’s sake,” i.e., because Thou hast chosen Thy servant. But even this variation must contain some special allusion which does not exclude a general interpretation of the expression “for Thy word’s sake,” viz., an allusion to the earlier promises of God, or the Messianic prophecies generally, particularly the one concerning Judah in Jacob’s blessing (Gen 49:10), and the one relating to the ruler out of Jacob in Balaam’s sayings (Num 24:17.), which contain the germs of the promise of the everlasting continuance of David’s government. For the fact that David recognised the connection between the promise of God communicated to him by Nathan and Jacob’s prophecy in Gen 49:10, is evident from 1Ch 28:4, where he refers to his election as king as being the consequence of the election of Judah as ruler. “According to Thine own heart” is equivalent to “according to Thy love and grace; for God is gracious, merciful, and of great kindness and truth” (Exo 34:6, compare Psa 103:8). does not mean great things, but greatness.
The praise of God commences in 2Sa 7:22: “wherefore Thou art great, Jehovah God; and there is not (one) like Thee, and no God beside Thee, according to all that we have heard with our ears.” By the word “wherefore,” i.e., because Thou hast done this, the praise of the singleness of God is set forth as the result of David’s own experience. God is great when He manifests the greatness of His grace to men, and brings them to acknowledge it. And in these great deeds He proves the incomparable nature of His Deity, or that He alone is the true God. (For the fact itself, compare Exo 15:11; Deu 3:24; Deu 4:35.)
2Sa 7:23 “And where is (any) like Thy people, like Israel, a nation upon earth, which God went to redeem as a people for himself, that He might make Him a name, and do great things for you, and terrible things for Thy land before Thy people, which Thou hast redeemed for Thee out of Egypt, (out of the) nations and their gods?” does not really mean where, but who, and is to be connected with the words immediately following, viz., (one nation); but the only way in which the words can be rendered into good English ( German in the original: Tr.) is, “where is there any people,” etc. The relative does not belong to , “which Elohim went to redeem.” The construing of Elohim with a plural arises from the fact, that in this clause it not only refers to the true God, but also includes the idea of the gods of other nations. The idea, therefore, is not, “Is there any nation upon earth to which the only true God went?” but, “Is there any nation to which the deity worshipped by it went, as the true God went to Israel to redeem it for His own people?” The rendering given in the Septuagint to , viz., , merely arose from a misapprehension of the true sense of the words; and the emendation , which some propose in consequence, would only distort the sense. The stress laid upon the incomparable character of the things which God had done for Israel, is merely introduced to praise and celebrate the God who did this as the only true God. (For the thought itself, compare the original passage in Deu 4:7, Deu 4:34.) In the clause , “and to do for you,” David addresses the people of Israel with oratorical vivacity. Instead of saying “to do great things to (for) Israel,” he says “to do great things to (for you.” For you forms an antithesis to him, “to make Him a name, and to do great things for you (Israel).” The suggestion made by some, that is to be taken as a dativ. comm., and referred to Elohim, no more needs a serious refutation than the alteration into . There have been different opinions, however, as to the object referred to in the suffix attached to , and it is difficult to decide between them; for whilst the fact that (terrible things to Thy land) is governed by (to do) favours the allusion to Israel, and the sudden transition from the plural to the singular might be accounted for from the deep emotion of the person speaking, the words which follow (“before Thy people”) rather favour the allusion to God, as it does not seem natural to take the suffix in two different senses in the two objects which follow so closely the one upon the other, viz., “for Thy land,” and “before Thy people;” whilst the way is prepared for a transition from speaking of God to speaking to God by the word (to you). The words of Deu 10:21 floated before the mind of David at the time, although he has given them a different turn. (On the “terrible things,” see the commentary on Deu 10:21 and Exo 15:11.) The connection of (terrible things) with (to Thy land) shows that David had in mind, when speaking of the acts of divine omnipotence which had inspired fear and dread of the majesty of God, not only the miracles of God in Egypt, but also the marvellous extermination of the Canaanites, whereby Israel had been established in the possession of the promised land, and the people of God placed in a condition to found a kingdom. These acts were performed before Israel, before the nation, whom the Lord redeemed to himself out of Egypt. This view is confirmed by the last words, “nations and their gods,” which are in apposition to “from Egypt,” so that the preposition should be repeated before (nations). The suffix to (literally “and its gods”) is to be regarded as distributive: “the gods of each of these heathen nations.” In the Chronicles (1Ch 17:21) the expression is simplified, and explained more clearly by the omission of “to Thy land,” and the insertion of , “to drive out nations from before Thy people.” It has been erroneously inferred from this, that the text of our book is corrupt, and ought to be emended, or at any rate interpreted according to the Chronicles. But whilst is certainly not to be altered into , it is just as wrong to do as Hengstenberg proposes, – namely, to take the thought expressed in from the preceding by assuming a zeugma; for , to do or make, has nothing in common with driving or clearing away.
2Sa 7:24-26 “And Thou hast established to thyself Thy people Israel to be a people unto Thee for ever: and Thou, Jehovah, hast become a God to them.” The first clause does not refer merely to the liberation of Israel out of Egypt, or to the conquest of Canaan alone, but to all that the Lord had done for the establishment of Israel as the people of His possession, from the time of Moses till His promise of the eternal continuance of the throne of David. Jehovah had thereby become God to the nation of Israel, i.e., had thereby attested and proved himself to be its God.
To this praise of the acts of the Lord there is attached in 2Sa 7:25. the prayer for the fulfilment of His glorious promise. Would Jehovah set up (i.e., carry out) the word which He had spoken to His servant that His name might be great, i.e., be glorified, through its being said, “The Lord of Sabaoth is God over Israel,” and “the house of Thy servant will be firm before Thee.” The prayer is expressed in the form of confident assurance.
2Sa 7:27 David felt himself encouraged to offer this prayer through the revelation which he had received. Because God had promised to build him a house, “therefore Thy servant hath found in his heart to pray this prayer,” i.e., hath found joy in doing so.
2Sa 7:28-29 David then briefly sums up the two parts of his prayer of thanksgiving in the two clauses commencing with , “and now.” – In 2Sa 7:28 he sums up the contents of 2Sa 7:18-24 by celebrating the greatness of the Lord and His promise; and in 2Sa 7:29 the substance of the prayer in 2Sa 7:25-27. , may it please Thee to bless ( ; see at Deu 1:5). “And from (out of) Thy blessing may the house of Thy servant be blessed for ever.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
| David’s Prayer for God’s Blessing. | B. C. 1042. |
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? 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? 20 And what can David say more unto thee? for thou, Lord GOD, knowest thy servant. 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. 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. 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? 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. 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. 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. 27 For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee a house: therefore hath thy servant found in his heart to pray this prayer unto thee. 28 And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: 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.
We have here the solemn address David made to God, in answer to the gracious message God had sent him. We are not told what he said to Nathan; no doubt he received him very kindly and respectfully as God’s messenger. But his answer to God he took himself, and did not send by Nathan. When ministers deliver God’s message to us, it is not to them, but to God, that our hearts must reply; he understands the language of the heart, and to him we may come boldly. David had no sooner received the message than, while the impressions of it were fresh, he retired to return an answer. Observe,
I. The place he retired to: He went in before the Lord, that is, into the tabernacle where the ark was, which was the token of God’s presence; before that he presented himself. God’s will now is that men pray everywhere; but, wherever we pray, we must set ourselves as before the Lord and set him before us.
II. The posture he put himself into: He sat before the Lord. 1. It denotes the posture of his body. Kneeling or standing is certainly the most proper gesture to be used in prayer; but the Jews, from this instance, say, “It was allowed to the kings of the house of David to sit in the temple, and to no other.” But this will by no means justify the ordinary use of that gesture in prayer, whatever may be allowed in a case of necessity. David went in, and took his place before the Lord, so it may be read; but, when he prayed, he stood up as the manner was. Or he went in and continued before the Lord, staid some time silently meditating, before he began his prayer, and then remained longer than usual in the tabernacle. Or, 2. It may denote the frame of his spirit at this time. He went in, and composed himself before the Lord; thus we should do in all our approaches to God. O God, my heart is fixed, my heart is fixed.
III. The prayer itself, which is full of the breathings of pious and devout affection towards God.
1. He speaks very humbly of himself and his own merits. So he begins as one astonished: Who am I, O Lord God! and what is my house? v. 18. God had reminded him of the meanness of his original (v. 8) and he subscribed to it; he had low thoughts, (1.) Of his personal merits: Who am I? He was upon all accounts a very considerable and valuable man. His endowments both of body and mind were extraordinary. His gifts and graces were eminent. He was a man of honour, success, and usefulness, the darling of his country and the dread of its enemies. Yet, when he comes to speak of himself before God, he says, “Who am I? A man not worth taking notice of.” (2.) Of the merits of his family: What is my house? His house was of the royal tribe, and descended from the prince of that tribe; he was allied to the best families of the country, and yet, like Gideon, thinks his family poor in Judah and himself the least in his father’s house, Judg. vi. 15. David thus humbled himself when Saul’s daughter was proposed to him for a wife (1 Sam. xviii. 18), but now with much more reason. Note, It very well becomes the greatest and best of men, even in the midst of the highest advancements, to have low and mean thoughts of themselves; for the greatest of men are worms, the best are sinners, and those that are highest advanced have nothing but what they have received: “What am I, that thou hast brought me hitherto, brought me to the kingdom, and to a settlement in it, and rest from all my enemies?” It intimates that he could not have reached this himself by his own management, if God had not brought him to it. All our attainments must be looked upon as God’s vouchsafements.
2. He speaks very highly and honourably of God’s favours to him. (1.) In what he had done for him: “Thou hast brought me hitherto, to this great dignity and dominion. Hitherto thou hast helped me.” Though we should be left at uncertainty concerning further mercy, we have great reason to be thankful for that which has been done for us hitherto, Acts xxvi. 22. (2.) In what he had yet further promised him. God had done great things for him already, and yet, as if those had been nothing, he had promised to do much more, v. 19. Note, What God has laid out upon his people is much, but what he has laid up for them is infinitely more, Ps. xxxi. 19. The present graces and comforts of the saints are invaluable gifts; and yet, as if these were too little for God to bestow upon his children, he has spoken concerning them for a great while to come, even as far as eternity itself reaches. Of this we must own, as David here, [1.] That it is far beyond what we could expect: Is this the manner of men? that is, First, Can man expect to be so dealt with by his Maker? Is this the law of Adam? Note, Considering what the character and condition of man are, it is very surprising and amazing that God should deal with him as he does. Man is a mean creature, and therefore under a law of distance–unprofitable to God, and therefore under a law of disesteem and disregard–guilty and obnoxious, and therefore under a law of death and damnation. But how unlike are God’s dealings with man to this law of Adam! He is brought near to God, purchased at a high rate, taken into covenant and communion with God; could this ever have been thought of? Secondly, Do men usually deal thus with one another? No, the way of our God is far above the manner of men. Though he be high, he has respect to the lowly; and is this the manner of men? Though he is offended by us, he beseeches us to be reconciled, waits to be gracious, multiplies his pardons: and is this the manner of men? Some give another sense of this, reading it thus: And this is the law of man, the Lord Jehovah, that is, “This promise of one whose kingdom shall be established for ever must be understood of one that is a man and yet the Lord Jehovah, this must be the law of such a one. A Messiah from my loins must be man, but, reigning for ever, must be God.” [2.] That beyond this there is nothing we can desire: “And what can David say more unto thee? v. 20. What can I ask or wish for more? Thou, Lord, knowest thy servant, knowest what will make me happy, and what thou hast promised is enough to do so.” The promise of Christ includes all. If that man, the Lord God, be ours, what can we ask or think of more? Eph. iii. 20. The promises of the covenant of grace are framed by him that knows us, and therefore knows how to adapt them to every branch of our necessity. He knows us better than we know ourselves; and therefore let us be satisfied with the provision he has made for us. What can we say more for ourselves in our prayers than he has said for us in his promises?
3. He ascribes all to the free grace of God (v. 21), both the great things he had done for him and the great things he had made known to him. All was, (1.) For his word’s sake, that is, for the sake of Christ the eternal Word; it is all owing to his merit. Or, “That thou mayest magnify thy word of promise above all thy name, in making it the stay and store-house of thy people.” (2.) According to thy own heart, thy gracious counsels and designs, ex mero motu–of thy own good pleasure. Even so, Father, because it seemed good in thy eyes. All that God does for his people in his providences, and secures to them in his promises, is for his pleasure and for his praise, the pleasure of his will and the praise of his word.
4. He adores the greatness and glory of God (v. 22): Thou art great, O Lord God! for there is none like thee. God’s gracious condescension to him, and the honour he had put upon him, did not at all abate his awful veneration for the divine Majesty; for the nearer any are brought to God the more they see of his glory, and the dearer we are in his eyes the greater he should be in ours. And this we acknowledge concerning God, that there is no being like him, nor any God besides him, and that what we have seen with our eyes of his power and goodness is according to all that we have heard with our ears, and the one half not told us.
5. He expresses a great esteem for the Israel of God, 2Sa 7:23; 2Sa 7:24. As there was none among the gods to be compared with Jehovah, so none among the nations to be compared with Israel, considering,
(1.) The works he had done for them. He went to redeem them, applied himself to it as a great work, went about it with solemnity. Elohim halecu, dii iveruni–Gods went, as if there was the same consultation and concurrence of all the persons in the blessed Trinity about the work of redemption that there was about the work of creation, when God said, Let us make man. Whom those that were sent of God went to redeem; so the Chaldee, meaning, I suppose, Moses and Aaron. The redemption of Israel, as described here, was typical of our redemption by Christ in that, [1.] They were redeemed from the nations and their gods; so are we from all iniquity and all conformity to this present world. Christ came to save his people from their sins. [2.] They were redeemed to be a peculiar people unto God, purified and appropriated to himself, that he might make himself a great name and do for them great things. The honour of God, and the eternal happiness of the saints, are the two things aimed at in their redemption.
(2.) The covenant he had made with them, v. 24. It was, [1.] Mutual: “They to be a people to thee, and thou to be a God to them; all their interests consecrated to thee, and all thy attributes engaged for them.” [2.] Immutable: “Thou hast confirmed them.” He that makes the covenant makes it sure and will make it good.
6. He concludes with humble petitions to God. (1.) He grounds his petitions upon the message which God had sent him (v. 27): Thou hast revealed this to thy servant, that is, “Thou hast of thy own good will given me the promise that thou wilt build me a house, else I could never have found in my heart to pray such a prayer as this. I durst not have asked such great things if I had not been directed and encouraged by thy promise to ask them. They are indeed too great for me to beg, but not too great for thee to give. Thy servant has found in his heart to pray this prayer;” so it is in the original, and the LXX. Many, when they go to pray, have their hearts to seek, but David’s heart was found, that is, it was fixed, gathered in from its wanderings, and entirely engaged to the duty and employed in it. That prayer which is found in the tongue only will not please God; it must be found in the heart; the heart must be lifted up and poured out before God. My son, give God thy heart. (2.) He builds his faith and hopes to speed upon the fidelity of God’s promise (v. 25): “Thou art that God (thou art he, even that God, the Lord of hosts, and God of Israel, or that God whose words are true, that God whom one may depend upon); and thou hast promised this goodness unto thy servant, which I am therefore bold to pray for.” (3.) Thence he fetches the matter of his prayer, and refers to that as the guide of his prayers. [1.] He prays for the performance of God’s promise (v. 25): “Let the word be made good to me, on which thou hast caused me to hope (Ps. cxix. 49) and do as thou hast said; I desire no more, and I expect no less; so full is the promise, and so firm.” Thus we must turn God’s promises into prayers, and then they shall be turned into performances; for, with God, saying and doing are not two things, as they often are with men. God will do as he hath said. [2.] He prays for the glorifying of God’s name (v. 26): Let thy name be magnified for ever. This ought to be the summary and centre of all our prayers, the Alpha and the Omega of them. Begin with Hallowed be thy name, and end with Thine is the glory for ever. “Whether I be magnified or no, let thy name be magnified.” And he reckons that nothing magnifies God’s name more than this, to say, with suitable affections, The Lord of hosts is the God over Israel. This bespeaks the God of Israel gloriously great, that he is the Lord of hosts; and this bespeaks the Lord of hosts gloriously good, that he is God over Israel. In both, let his name be magnified for ever. Let all the creatures and all the churches give him the glory of these two. David desired the performance of God’s promise for the honour, not of his own name, but of God’s. Thus the Son of David prayed, Father, glorify thy name (John xii. 28), and (John xvii. 1), Glorify thy Son, that thy Son may also glorify thee. [3.] He prays for his house, for to that the promise has special reference, First, That it might be happy (v. 29): Let it please thee to bless the house of thy servant; and again, with thy blessing. “Let the house of thy servant be truly and eternally blessed. Those whom thou blessest are blessed indeed.” The care of good men is very much concerning their families; and the best entail on their families is that of the blessing of God. The repetition of this request is not a vain repetition, but expressive of the value he had of the divine blessing, and his earnest desire of it, as all in all to the happiness of his family. Secondly, That the happiness of it might remain: “Let it be established before thee (v. 26); let it continue for ever before thee.” v. 29. He prayed, 1. That the entail of the crown might not be cut off, but remain in his family, that none of his might ever forfeit it, but that they might walk before God, which would be their establishment. 2. That his kingdom might have its perfection and perpetuity in the kingdom of the Messiah. When Christ for ever sat down on the right hand of God (Heb. x. 12), and received all possible assurance that his seed and throne shall be as the days of heaven, this prayer of David the son of Jesse for his seed was abundantly answered, that it might continue before God for ever. See Ps. lxxii. 17. The perpetuity of the Messiah’s kingdom is the desire and faith of all good people.
Fuente: Matthew Henry’s Whole Bible Commentary
David’s Prayer of Submission, 2Sa 7:18-29 AND 1Ch 17:16-27
David was very humbled by the covenant of the Lord concerning his house. It seems probable that he recognized the promise of the Messiah was to be realized in his issue.
In his going in and sitting before the Lord is an obvious reference to his going to the place where he had installed the ark to pray and thank the Lord for this revelation. He begins with a confession of his unworthiness, both as to himself and his house, or family.
But the Lord had promised to him great exaltation “according to the estate of a man of high degree.” David could say nothing, more or less, for these promises were not like the promises of a man which might well be broken. They were the promises of the Lord, who knew David and advised him of the great things which would be done for him.
Next David extols the Lord for His greatness and His unity, according to everything that had been said of Him in David’s ears. -His blessing had made of Israel an unique nation. His promises concerning His nation were, as those He made to David, unsurpassed. His faithfulness to Israel had been demonstrated ever since they had become a nation, when He had brought them out of Egypt, and He now promises to establish them for ever.
The prayer of David turns now to supplication. He submits his will to that of the Lord, praying that the things promised may come to pass as He had said. He prays that the Lord’s name may be magnified by the establishment of David’s house for ever, not for David’s sake, but for the Lord’s.
This word from the Lord had provoked him to pray this prayer. He acknowledged the Lord as God and His words as good, but he knows the fickleness of man. Therefore he prays that the Lord will be pleased to continually bless the house of David, according to everything He has spoken, for ever.
Lessons to be noted: 1) Men should not plan their deeds for the Lord unmindful of His will; 2) no changes are to be made in God’s plan except what He makes; 3) God has made covenants with men through the ages whereby He reveals His plan for man to eternity; 4) the throne and kingdom of David’s Son, Jesus Christ, are everlasting; 5) when God’s will is made known to the believer he should humbly submit to it and thank the Lord for His blessing.
Fuente: Garner-Howes Baptist Commentary
Davids Response to the Lords Will. 2Sa. 7:18-29
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?
19 And this was yet a small thing in thy sight, O Lord God; but thou hast spoken also of thy servants house for a great while to come. And is this the manner of man, O Lord God?
20 And what can David say more unto thee? for thou, Lord God, knowest thy servant.
21 For thy words sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them.
22 Wherefore thou are 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.
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?
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.
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.
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.
27 For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee a house: therefore hath thy servant found in his heart to pray this prayer unto thee.
28 And now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant:
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.
14.
What caused Davids thanksgiving? 2Sa. 7:18
Even though he was not allowed the blessed privilege of building the temple, David knew that he had received great blessings from the hand of Jehovah. Had not God promised him that his kingdom should last forever? Therefore had David taken a place in the tent in Jerusalem that he had placed there for the housing of the ark and rendered up to God a song and prayer of thanksgiving. His background was one of humble origins, but he had risen to a place of national and international prominence.
15.
Why did David sit before the Lord? 2Sa. 7:18
Davids gratitude for all the blessings of God overwhelmed him. He would not be allowed to go into the tabernacle proper and probably sat by the altar which was outside the temporary tent erected to house the Ark. Sitting is not the usual attitude of prayer in the Old Testament. The oriental mind does not see anything inappropriate in it, as is evidenced by the Mohammand ritual; where it is one of several postures. The Coptic Christians also practice this kind of posture. The fact that David was sitting would indicate that he may have been meditating as well as praying the prayer which is recorded. He may have spent quite an extensive time in rendering this thanksgiving to God.
16.
Why did David call this a small thing in Gods sight? 2Sa. 7:19
David had a faith in God that was deep and abiding. He thought that God could do whatever pleased Him. It was a great thing to David, but nothing was impossible with God. God had not only cared for David in the immediate past, but He had also revealed to him the future. Martin Luther saw in this verse, an indication of the mystery of the incarnation as David said, and is this the manner of man, O Lord God? Certainly the virgin birth of Jesus Christ was not the manner of men.
17.
Why did David say no more? 2Sa. 7:20
David did not make a long speech or prayer. The heart of a true worshipper is revealed without much speaking. David was overwhelmed by the revelation that was given to him and in a sense was left rather speechless. He simply said for God to do that which was best. He believed that God knew him even better than he knew himself.
18.
How could this be for Gods words sake? 2Sa. 7:21
The word of God is true. God honors His word. Mankind should learn that when God speaks, man should listen. No word of God has ever yet been broken. Jesus said that heaven and earth would pass away, but His word would never pass away (Mat. 24:35). If God made a prediction about Davids house and the prophecies came true, then Gods word would be established. David viewed these things as coming to pass in order that God might demonstrate the veracity of His word.
19.
What was Davids concept of God? 2Sa. 7:22
David viewed God as being a great God. He expressed his faith in the fact that there is none like God. As a matter of fact, he did not believe that there was any God except the Lord God of Israel. David was a monotheist through and through. He had no images, as far as we have any record. He was not led astray, as was Solomon, to worship other gods. The faith of David was outstanding, pure, and deep. His faith was based on what he had heard. The faith of the fathers had been handed down to the children from generation to generation. David had experienced many manifestations of God in his own life. These things had led him to have the faith which he possessed.
20.
What was Israels position? 2Sa. 7:23
David believed that there was no nation as blessed as Israel. God had redeemed His people out of difficult times. He wanted a people for His own possession. By this He had made him a name. As other nations viewed the fortunes of Israel, they would come to the logical conclusion that God was blessing His people. This would bring many people to worship the God of Israel. God had done many great and terrible things for Israel. He had redeemed them from Egypt; they had been spared from many nationssuch as the Amalekites, Edomites, Ammonites, and Philistines. None of the superstitious practices of people who believed in false gods had been able to stop the advance of Israel. Israel was unique.
21.
What was Gods purpose in all this? 2Sa. 7:24
As Israel came out of Egyptian captivity, God said that He was to make of them a nation of priests (Exo. 19:6). They were to be a peculiar treasure unto God. God was looking forward to the time when they would say that they were Gods people and that He was their God. This was the tragedy of the circumstances in the days of Hosea. They had turned their backs on God, and God had said to them that they were not His people. He said, furthermore, that He would not be their God (Hos. 1:9). Throughout the intervening years, God has been wooing people. He is not willing that any should perish, but that all should come to repentance. His activities look forward to the time when they can say in truth that the tabernacle of God is with men, that He will dwell with them, that they shall be His people, and that God Himself shall be with them and be their God (Rev. 21:3).
22.
What was Davids final prayer? 2Sa. 7:25
David concluded his prayer by beseeching God to fulfill the promises that He had made. He prayed that the name of God might be magnified forever (2Sa. 7:26). He saw this being fulfilled as people would say, the Lord of Hosts is the God over Israel. David did not have overweening ambitions for himself. He put God first, He would not reject God, as the people had rejected Him when they asked for a king to rule over them (1Sa. 8:7). David prayed that it might be understood that the Lord God Himself was the ruler of Israel. He put himself second and then prayed that his house might be established forever before God.
23.
What assurance did David have? 2Sa. 7:27
David rested his hope in the word of God. He said that God had revealed these things to His servant, and it was this that had given him confidence to pray his prayer to God. His final petition was that the words of God be found true (2Sa. 7:28). As far as David was concerned, the fulfillment was as sure as the nature of God was true. God could not lie (1Sa. 15:29 and Heb. 6:18). What God had spoken to David was sure to be fulfilled.
Fuente: College Press Bible Study Textbook Series
(18) Then went king David in, and sat.As always at every important point in his life, Davids first care is to take that which he has in his mind before the Lord. The place to which he went must be the tent he had pitched for the ark. Here he sat to meditate in Gods presence upon the communication which had now been made to him, and then to offer his thanksgiving (2Sa. 7:18-21), praise (2Sa. 7:22-24), and prayer (2Sa. 7:25-29).
The Divine Name is here printed with the word GOD in small capitals. This is always done in the Authorised Version wherever it stands for JEHOVAH in the original. The same custom is also followed with the word LORD. Out of reverence for the name, Jehovah never has its own vowels in Hebrew, but is printed with those belonging to Lord, or in case this word also is used, then with those belonging to God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DAVID’S PRAYER, 2Sa 7:18-29.
18. Sat before the Lord In the sanctuary on Zion before the ark of the covenant. , 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. 2Sa 7:8.
Fuente: Whedon’s Commentary on the Old and New Testaments
1). Gratitude to YHWH for what He has promised for him and his house ( 2Sa 7:18-21 ).
2Sa 7:18
‘Then David the king went in, and remained before YHWH.’
David clearly sees himself here as having a role to play in the Tent of Meeting, just as the prince will have one in the heavenly Temple of Ezekiel (Eze 44:3). Thus here he now goes in and sits before YHWH to pray with regard to both himself and the people.
“Remained (tarried) before YHWH.” For the use of the verb compare Gen 24:55; Gen 29:19; etc. We do not know what posture David took up. He in fact probably stood, although he may have fallen on his face (compare 2Sa 12:16).
2Sa 7:18 b
‘And he said, “Who am I, O Lord YHWH, and what is my house, that you have brought me thus far?”
He opens his prayer by admitting that he and his house are totally undeserving. Who is he, and what are they, that YHWH has even brought them thus far, to sit on the throne of Israel? Even though he is now a great king he is aware of his own undeserving and recognises that he owes it all to YHWH, and he is amazed at YHWH’s condescension. He is amazed at God’s goodness to him. Note how ‘who am I O Lord YHWH’ here becomes ‘Who is like to You’ in 2Sa 7:22. His wonder at God’s goodness to him leads him on to be aware of just how wonderful God is. It is a reminder to us that self-examination fails if it does not lead on to a recognition of the wonder and grace of God. It should never lead us to despair, but, through the cross, to an appreciation of all God’s undeserved goodness towards us.
“You have brought me thus far” – as described in 1Sa 16:1 –2Sa 6:23. David could look back on a life of many ups and downs, and he is filled with wonder at the fact that YHWH has been with him through them all. We too should be filled with amazement as we look back in the same way and consider how God has similarly brought us safely through all the vicissitudes of life to our present position. In the words of Paul, ‘by the grace of God I am what I am’, that is, the chief of sinners saved by grace.
2Sa 7:19
“ And this was yet a small thing in your eyes, O Lord YHWH, but you have spoken also of your servant’s house for a great while to come, and this is the law of man, O Lord YHWH!”
And yet YHWH has not only done this comparatively small thing, but now the wonder is that He has extended it to apply to His servant’s house for a great while to come. He has, indeed, condescended to act in accordance with the law laid down for the behaviour of one man to another (‘the law (torah) of man’) where the laws of inheritance are strictly laid down and permanent, guaranteeing their fulfilment. Such is His mercy and compassion that YHWH has bound Himself to similar consistency of dealing with the house of David as is found in such laws of inheritance, so that the rights of inheritance will pass on, just as they do under the law of man.
Alternately we might see ‘this is the law (instruction, directive) of man’ as meaning ‘the instruction (of YHWH) as it applies to humankind’. The first interpretation saw the certainty of fulfilment as based on the fact that YHWH would show great condescension and follow the permanent custom of men in this regard, this second now makes the certainty of fulfilment dependent on nothing less than God’s own directive as regards men. In both cases the emphasis is on the certainty of fulfilment.
2Sa 7:20
“ And what more can David say to you? For you know your servant, O Lord YHWH.”
In view of YHWH’s grace and condescension David finds that he can have nothing further to say. He has been rendered speechless in wonder. He can only rest on the fact that YHWH knows His servant (him) through and through (1Sa 16:7), and has therefore in His own sovereign purpose decided to act in this way. Thus he rests all on YHWH. It is all within His good pleasure (see Deu 7:7-8).
Alternately ‘you know (have known) your servant’ may have in mind the divine activity whereby He ‘knows’ a person by choosing them out for himself. Compare Gen 18:19; Amo 3:2 ; 1Co 8:3; Gal 4:9. This interpretation fits in well with verse 21. Of course, both are true for all who are His. He both ‘knows’ His servants by choosing them out for Himself from the foundation of the world (Eph 1:4), and also knows them through and through.
2Sa 7:21
“ For your word’s sake, and according to your own heart, have you wrought all this greatness, to make your servant know it.”
Indeed he recognises that the basis of YHWH’s action towards him and his seed can only be His own promises, what He has Himself guaranteed by His word and will therefore fulfil (e.g. Gen 49:10-12; Num 24:17; 1Sa 16:1; compare 1Sa 2:10), and His own love and covenant kindness which springs from His own heart (compare Deu 7:7-8). David acknowledges that it is because of these past promises made according to God’s sovereign will that He has wrought all that He has made known to His servant, the fulfilment of all these great and wonderful promises through which He is showing His greatness. In the end all is of God.
That David did recognise the connection between the promise of God now being communicated to him by Nathan and Jacob’s prophecy in Gen 49:10-12 is evident from 1Ch 28:4 where he clearly refers to his election as king as being as a consequence of the election of Judah as ruler.
Fuente: Commentary Series on the Bible by Peter Pett
David Expresses His Gratitude To YHWH For His Everlasting Goodness ( 2Sa 7:18-29 ).
The humility of David, and His recognition of his subjection to YHWH comes out in this prayer which follows up on God’s promise, for he opens his prayer up by describing himself as ‘your servant’ three times (2Sa 7:19-21), and then closes it with a sevenfold use of ‘your servant’ (2Sa 7:25-29), the latter being somewhat similar to the sevenfold bow used when approaching Pharaoh as mentioned in the Amarna tablets, and the one clearly used among Semites in general in order to express complete submission (compare Gen 33:3).
He similarly reveals his appreciation of YHWH, for he addresses Him six times as ‘O Lord YHWH’ (four times in 2Sa 7:18-20, and twice in 2Sa 7:28-29), twice as ‘O YHWH God’ (2Sa 7:22; 2Sa 7:25) and once as ‘O YHWH of Hosts’ (2Sa 7:27). He thus makes clear that YHWH is his Overlord.
And yet it is also the prayer of one who is confident of his approach. This probably indicates the fact that he does see himself as having a priestly right to approach YHWH as ‘a priest after the order of Melchizedek’, a priesthood which he saw as becoming his when he captured Jerusalem, for in it he expresses not only his own personal gratitude, but the gratitude of his whole people.
The prayer can be split into three subsections:
1). Gratitude to YHWH for what He has promised for him and his house (2Sa 7:18-21).
2). Wonder at what this great YHWH has done for His own people (2Sa 7:22-24).
3). Wonder at, and prayer for, what YHWH’s purposes are for his house (2Sa 7:25-29).
The prayer can also be seen as in a more detailed chiastic form as follows:
Analysis.
a
b “And this was yet a small thing in your eyes, O Lord YHWH, but you have spoken also of your servant’s house for a great while to come, and this too after the manner of men, O Lord YHWH!” (2Sa 7:19).
c “And what more can David say to you? For you know your servant, O Lord YHWH. For your word’s sake, and according to your own heart, have you wrought all this greatness, to make your servant know it” (2Sa 7:20-21).
d “For this reason you are great, O YHWH God, for there is none like you, nor is there any God besides you, according to all that we have heard with our ears” (2Sa 7:22).
e “And what one nation in the earth is like your people, even like Israel, whom God went to redeem to himself for a people” (2Sa 7:23 a).
f “And to make him a name, and to do great things for you, and terrible things for your land, before your people, whom you redeem to yourself out of Egypt, from the nations and their gods?” (2Sa 7:23 b).
e “And you established to yourself your people Israel to be a people to yourself for ever, and you, YHWH, became their God” (2Sa 7:24).
d “And now, O YHWH God, the word that you have spoken concerning your servant, and concerning his house, confirm you it for ever, and do as you have spoken. And let your name be magnified for ever, saying, ‘YHWH of hosts is God over Israel,’ and the house of your servant David will be established before you” (2Sa 7:25-26).
c “For you, O YHWH of hosts, the God of Israel, have revealed to your servant, saying, ‘I will build you a house.” Therefore has your servant found in his heart to pray this prayer to you” (2Sa 7:27).
b “And now, O Lord YHWH, you are God, and your words are truth, and you have promised this good thing to your servant” (2Sa 7:28).
a “Now therefore let it please you to bless the house of your servant, that it may continue for ever before you, for you, O Lord YHWH, have spoken it: and with your blessing let the house of your servant be blessed for ever” (2Sa 7:29).
Note that in ‘a’ he declares that YHWH has brought him and his house thus far, and in the parallel he prays that it may continue before Him for ever. In ‘b’ YHWH is seen as having spoken of his house for a great while to come and in the parallel He is seen as having promised this good thing to His servant. In ‘c’ He has made His servant know of what is to be, and in the parallel He has revealed it clearly to His servant (note the twofold reference to ‘your servant’ in each case). In ‘d’ YHWH is great and there is none like Him, and in the parallel His Name is to be magnified for ever. In ‘e’ Israel is unique among nations in that God has redeemed them to Himself, and in the parallel it is because He has established them to be His people for ever, and He will be their God. Centrally in ‘f’ God has thereby made a name for himself and has done wondrous things for His people whom He has redeemed for Himself.
Fuente: Commentary Series on the Bible by Peter Pett
David’s Prayer of Thanksgiving
v. 18. Then went King David in and sat before the Lord, v. 19. And this, v. 20. And what can David say more unto Thee? v. 21. For Thy word’s sake, v. 22. Wherefore Thou art great, O Lord God, v. 23. And what one nation in the earth is like thy people, even like Israel, v. 24. For Thou hast confirmed to Thyself thy people Israel to be a people unto Thee forever; and Thou, Lord, art become their God. v. 25. And now, O Lord God, the word that Thou hast spoken concerning Thy servant, v. 26. And let Thy name be magnified forever, saying, The Lord of hosts is the God over Israel, v. 27. For Thou, O Lord of hosts, God of Israel, hast revealed to thy servant, v. 28. And now, O Lord God, Thou art that God, v. 29. Therefore, now, let it please Thee to bless,
Fuente: The Popular Commentary on the Bible by Kretzmann
2Sa 7:18. And sat before the Lord Dr. Pococke, in his first volume, p. 213, has given us the figure of a person half sitting, and half kneeling; that is, kneeling so far as to rest the most muscular part of his body on his heels: which, he observes, is the manner in which inferior persons sit at this day before great men, and that it is considered as a very humble posture. Agreeably to which he informs us, in his second volume, p. 102, that the attendants of the English consul, when he waited on the Caiah of the Pasha of Tripoli, sat in this manner resting behind on their hams. In this manner, I suppose, it was that David sat before the Lord, when he went into the sanctuary to bless him for his promise concerning his family. Abarbanel, and some Christian expositors, seem perplexed about the word sitting before the Lord; but sitting after this manner was expressive of the greatest humiliation, and therefore no improper posture for one who appeared before the ark of God. Observations, p. 263.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 314
DAVIDS GRATITUDE
2Sa 7:18-19. 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? And this was yet a small thing in thy sight, O Lord God; but thou hast spoken also of thy servants house, for a great while to come. And is this the manner of man, O Lord God?
IT is no small comfort to reflect that the dispositions of our hearts are noticed by God, and, if good, are well-pleasing in his sight. There are many holy desires and purposes which we are not able to accomplish; which yet are accepted before God, as much as if they had been carried into effect. David had conceived a wish and determination to build a house for God, in order that the ark, which was the symbol of the divine presence, might no more dwell within curtains, while he himself was dwelling in a house of cedar. But God did not suffer him to execute his purpose, on account of his having shed much blood in war [Note: 1Ch 22:8.]: nevertheless he commended the desire (thou didst well that it was in thy heart [Note: 1Ki 8:18.]) and made it an occasion of discovering to him the honour that was to be conferred on him and his posterity. Struck with the majesty and condescension of God, David went in before him, and burst forth into these expressions of devoutest adoration. We shall shew,
I.
What grounds David had for gratitude and thanksgiving
Though David was not suffered to gratify his own inclinations in the particular before mentioned, yet he found abundant cause of thankfulness in,
1.
The mercies already vouchsafed to him
[He had been taken from a very low employment [Note: ver. 8.]; chosen in preference, not only to all his own family, but also to the whole nation; preserved in the midst of numberless dangers; exalted in due season to the throne prepared for him; made victorious over all his enemies; and brought to a state of unrivalled power, affluence, and prosperity [Note: ver. 9.]. On a review of these mercies, he could not but be astonished at the divine goodness to him, or refrain from proclaiming it with rapturous admiration.]
2.
The mercies yet further promised to him
[God had promised that he should have a son, on whom the honour of building a temple should be conferred; yea, moreover, that the Messiah also should spring from his loins, and sit upon his throne for ever and ever [Note: ver. 1214 with Heb 1:5.]. In comparison of this, David observes that all his personal advancement was but a light matter: and then, as utterly at a loss to express his sense of the divine goodness, he exclaims, Is this the manner of man, O Lord God? is this the way in which mean and worthless men, such as he felt himself to be, are treated by their fellow-creatures [Note: See 1Ch 17:17.]? No: it is peculiar to God, who magnifies his own sovereignty in conferring the richest benefits on the most unworthy of mankind.]
But however distinguished a favourite of Heaven David was,
II.
We have still greater reason for gratitude and thanksgiving
Let us view our obligations to God,
1.
Generally
[As creatures, we were originally formed of the dust of the earth: yet, though so mean in our original, we were distinguished above the whole creation by having a rational and immortal soul breathed into us, and a capacity given us to know, to love, to serve, and to enjoy God. Let any one of the human race reflect on this, and say, whether he has not reason to adore the goodness of God, who has given him powers so infinitely superior to any that are possessed by the brute creation, and faculties that shall enjoy eternal blessedness, if it be not utterly his own fault. Let but this elevation of our nature be considered, and we shall exclaim, with profoundest reverence, Who am I, O Lord God, that thou hast brought me hitherto?
As sinners, we have still further ground for praise. We are by nature mean; but by practice we have been inexpressibly vile. Yet when we were deserving of nothing but his wrath, God loved us, and gave his own Son to die for us. Further, when we were even trampling on the blood that was shed for us, he sent his Spirit to reveal his Son in our hearts, and both to fit us for his glory, and to bring us safely to the possession of it. And is this the manner of man, O Lord God? Man selects those who are great and worthy, in order to bestow on them his richest favours; but God, in choosing us, has lifted the beggar from the dunghill, to set him among princes, and to make him inherit a throne of glory [Note: 1Sa 2:8.]. O what marvellous condescension is this! and what gratitude does it demand at our hands! Who is a God like unto thee [Note: Exo 15:11.]?]
2.
Particularly, as compared with David
[In no respect are the obligations here specified to be put in competition with those vouchsafed to us. Was he chosen from the low estate of a shepherd? Look at the state from which God has chosen us. We were fallen, guilty, hell-deserving creatures, utterly incapable of ever restoring ourselves to his favour; yet did God set his love upon us, and elevate us, not to an earthly throne, but to a crown and kingdom in heaven itself. And not from earthly enemies, such as David had to encounter, has he preserved us, but from all the powers of darkness, against whose wiles and devices it was not possible for us to stand, if we had not been upheld by his almighty power and grace. And though it must be confessed, that to be the progenitor of the Messiah was an inconceivably high honour, yet to be interested in him, and united to him as members of his mystical body, and made fellow-heirs with him of all the glory and felicity of heaven, is an infinitely higher honour. And all this is vouchsafed to us, so that in all the points which David enumerates, we are far above him: our election is from a far more degraded state; our elevation is to a far higher throne; our preservation is from far greater dangers, and more powerful enemies; and our destiny, to an infinitely higher honour than any which a carnal relation to Christ could confer. How well then may we exclaim, What are we, that we should ever be brought to such a state as this?]
That this subject may be brought home more powerfully to our hearts and consciences, let us comprehend it under two pertinent reflections:
1.
How wonderful has been Gods love to us!
[Well may we say with David, Is this the manner of man, O Lord God? No: nothing like it ever did, or could, exist among men. Man selects the most worthy as the objects of his love: but God has chosen the most unworthy, even us, who had reduced ourselves to the condition of the fallen angels, and deserved nothing but their portion at his hands. Man confers but small benefits, which, however valued by his fellows, scarcely deserve a thought: but God confers riches and honours which far exceed all human comprehension. Man soon repents of the favours he has conferred, when those on whom he has bestowed them prove themselves unworthy of them. But the gifts and calling of God are without repentance on his part [Note: Rom 11:29.]: yea, if it had not been that He was unchangeable, not a soul amongst us could ever have been saved [Note: Mal 3:6.]. Further, what man bestows is but for a little time: the present short life is the only season wherein we can possess any benefits conferred by man. But what God bestows, he gives for ever and ever: and death, so far from terminating our felicity, brings us into the most complete and everlasting enjoyment of it.
Behold then, what manner of love is this wherewith the Father hath loved us! Verily, if David was quite overwhelmed with the favours conferred on him, much more may we, whose obligations are so infinitely higher, and more permanent than his.]
2.
How faint and cold is our love to him!
[See David coming into the presence of his God, and sitting in the temple before him. His mind is quite oppressed with a sense of gratitude, and words seem altogether inadequate to express his feelings. Yet, notwithstanding our obligations to God so infinitely exceed his, how rarely has God ever seen us in the posture of David! Many of us, it is to be feared, have never spent so much as one hour in our whole lives, in his contemplations, and in his exercises
Do you ask, How shall I attain his frame? Beg of God to work it in you by his good Spirit. And especially do as he did. He determined to promote to the very utmost of his power the honour and glory of his heavenly Benefactor: and then it was that God revealed to him all the purposes of his grace respecting the raising up of a son from his loins to execute the work which he had contemplated, and to make that son of his the progenitor of the Messiah himself. Improve ye in like manner for God all the faculties and powers that ye possess; and in honouring God ye yourselves shall be honoured. Only exert yourselves for God, and every thing which you do, or only devise, for him, shall return in blessings into your own bosom.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(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? (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? (20) And what can David say more unto thee? for thou, Lord GOD, knowest thy servant. (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. (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. (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? (24) For thou hast confirmed to thyself thy people Israel to be a people unto thee forever: and thou, LORD, art become their God. (25) And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it forever, and do as thou hast said. (26) And let thy name be magnified forever, saying, The LORD of hosts is the God over Israel: and let the house of thy servant David be established before thee. (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. (28) And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: (29) 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.
I admire the conduct of David upon this occasion. He doth not answer the prophet. He sends not back his grateful thanks by the hand, or mouth, of Nathan. His business was with the Lord himself. It would have been robbing God of his honour, and David’s own soul of his joy, to have conveyed what he had to say by him, or by any man. Reader! You and I have a man, the man Christ Jesus, our precious Mediator, by whom we may offer up the sacrifice of praise to God continually. Heb 13:15 . But then this man is God also; one with the Father, over all God blessed forever. In whom, through whom, and with whom, all prayers and praises are presented and centre. But in the days of David this glorious High Priest was not so fully known, not so clearly revealed. Observe David’s words and manner in this delightful prayer. It seems as if his whole heart was turned upward, and going forth in all the affections of gratitude, love, and praise. Every part and portion in this conduct of David is interesting. He went in, it is said, before the Lord; perhaps, in before the ark. He sat down before the Lord. Like the Church, when sitting under the shadow of the tree. See Son 2:2 . The posture of solemn meditation. His whole soul occupied in the thought; in whose presence he then was. After due deliberation, not rushing at once, as the unthinking horse rusheth into the battle. David opens his mouth in prayer. How humble and lowly his beginning. What can he say? what ought he to say, by way of expressing the humblest views of himself, the highest thoughts of God? He then begins to advert to the Lord’s favors; but, as if it were impossible to enumerate them, he breaks out into the admiration, that the Lord had not done with blessing him, but hath spoken of a great while to come. Swallowed up in the contemplation, he leaves the subject of the gifts to admire and adore the giver; and after praising God’s glory, and expressing his veneration for the Lord God of Israel, he concludes with expressing his entire confidence in God’s covenant promises, and in the assurance that the Lord will do as he hath said. Whether David saw as much as you and I do, Reader, in the prospect of the Lord Jesus, and his spiritual and eternal kingdom, I cannot take upon me to say. But to us, who are enabled to read those promises of God to his Old Testament saints, now explained in the New Testament dispensation; nothing can more fully manifest the faithfulness of Jehovah in these gracious promises; nor anything more highly calculated to confirm our faith in God’s mercy through Christ, in whom all the promises are yea and Amen. 2Co 1:20 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 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?
Ver. 18. And sat before the Lord. ] So Elias sat under the juniper, and prayed; Stephen kneeled; Act 7:60 so did Paul and his company. Act 20:36 The publican stood and prayed. Luk 18:13 And the Jews had a proverb, Absque stationibus non subsisteret mundus: Were it not that the saints stood in prayer, the world would not stand. The rule here given for gesture in prayer is, that that is to be used in private which we find fittest to excite our inward devotion; and that in public there be a uniformity observed.
Who am I, O Lord?
That thou hast brought me hitherto?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 Samuel
DAVID’S GRATITUDE
2Sa 7:18 – 2Sa 7:29
God’s promise by Nathan of the perpetuity of the kingdom in David’s house made an era in the progress of revelation. A new element was thereby added to devout hope, and a new object presented to faith. The prophecy of the Messiah entered upon a new stage, bearing a relation, as its successive stages always did, to the history which supplies a framework for it. Now, for the first time, He can be set forth as the king of Israel; now the width of the promise, which at first embraced the seed of the woman, and then was limited to the seed of Abraham, and thereafter to the tribe of Judah, is still further limited to the house of David. The beam is narrowed as it is focussed into greater brilliance, and the personal Messiah begins to be faintly discerned in words which are to have a partial, preparatory fulfilment, in itself prophetic, in the collective Davidic monarchs whose office is itself a prophecy. This passage is the wonderful burst of praise which sprang from David’s heart in answer to Nathan’s words. In many of the Psalms later than this prophecy we find clear traces of that expectation of the personal Messiah, which gradually shaped itself, under divine inspiration, in David, as contained in Nathan’s message But this thanksgiving prayer, which was the immediate reflection of the astounding new message, has not yet penetrated its depth nor discovered its rich contents, but sees in it only the promise of the continuance of kingship in his descendants. We do not learn the fulness of God’s gracious promises on first hearing them. Life and experience and the teaching of His Spirit are needed to enable us to count our treasure, and we are richer than we know.
This prayer is a prose psalm outside the Psalter. It consists of two parts,-a burst of astonished thanksgiving and a stream of earnest petition, grasping the divine promise and turning it into a prayer.
I. Note the burst of thanksgiving 2Sa 7:18 – 2Sa 7:24. The ark dwelt ‘in curtains,’ and into the temporary sanctuary went the king with his full heart. The somewhat peculiar attitude of sitting, while he poured it out to God, has offended some punctilious commentators, who will have it that we should translate ‘remained,’ and not ‘sat’; but there is no need for the change. The decencies of public worship may require a posture which expresses devotion; but individual communion is free from such externals, and absorbed contemplation naturally disposes of the body so as least to hinder the spirit. The tone of almost bewildered surprise at the greatness of the gift is strong all through the prayer. The man’s breath is almost taken away, and his words are sometimes broken, and throughout palpitating with emotion. Yet there is a plain progress of feeling and thought in them, and they may serve as a pattern of thanksgiving. Note the abrupt beginning, as if pent-up feeling forced its way, regardless of forms of devotion. The first emotion excited by God’s great goodness is the sense of unworthiness. ‘I do not deserve it,’ is the instinctive answer of the heart to any lavish human kindness, and how much more to God’s! ‘I am not worthy of the least of all the mercies,’ springs to the devout lips most swiftly, when gazing on His miracles of bestowing love. He must know little of himself, and less of God, who is not most surely melted down to contrition, which has no bitterness or pain in it, by the coals of loving fire heaped by God on his head.
The consciousness of unworthiness passes, in 2Sa 7:19 , to adoring contemplation of God’s astounding mercy, and especially of the new element in Nathan’s prophecy,-the perpetuity of the Davidic sovereignty in the dim, far-off future. Thankfulness delights to praise the Giver for the greatness of His gift. Faith strengthens its hold of its blessings by telling them over, as a miser does his treasure. To recount them to God is the way to possess them more fully.
The difficult close of the verse cannot be discussed here. ‘The law for man’ is nearer the literal meaning of the words than ‘the manner of men’ Rev. Ver.; and, unfortunately, man’s manner is not the same as man’s law. But the usual explanations are unsatisfactory. We would hazard the suggestion that ‘this’ means that which God has spoken ‘of thy servant’s house,’ and that to call it ‘the law for man’ is equivalent to an expression of absolute confidence in the authority, universality, and certain fulfilment of the promise. The speech of God is ever the law for man, and this new utterance stands on a level with the older law, and shall rule all mankind. The king’s faith not only gazes on the great words of promise, but sees them triumphant on earth.
Then in 2Sa 7:20 comes another bend of the stream of praise. The more full the heart, the more is it conscious of the weakness of all words. The deepest praise, like the truest love, speaks best in silence. It is blessed when, in earthly relations, we can trust our dear ones’ knowledge of us to interpret our poor words. It is more blessed when, in our speech to God, we can feel that our love and faith are deeper than our word, and that He does not judge them by it, but it by them.
‘Silence is His least injurious praise.’ Here, too, we may note the two instances, in this verse, of what runs through the whole prayer,-David’s avoidance of using ‘I.’ Except in the lowly ‘What am I?’ at the beginning, it never occurs; but he calls himself ‘David’ twice and ‘Thy servant’ ten times,-a striking, because unconscious, proof of his lowly sense of unworthiness.
But he can say more; and what he does further say goes yet deeper than his former words. The personal aspect of the promise retreats into the background, and the ground of all God’s mercy in His ‘own heart’ fills the thoughts. Some previous promise, perhaps that through Samuel, is referred to; but the great truth that God is His own motive, and that His love is not drawn forth by our deserts, but wells up by its own energy, like a perennial fountain, is the main thought of the verse. God is self-moved to bless, and He blesses that we may know Him through His gifts. The one thought is the central truth, level to our apprehension, concerning His nature; the other is the key to the meaning of all His workings. All comes to pass because He loves with a self-originated love, and in order that we may know the motive and principle of His acts. We can get no farther into the secret of God than that. We need nothing more for peaceful acceptance of His providences for ourselves and our brethren. All is from love; all is for the manifestation of love. He who has learned these truths sits at the centre and lives in light.
2Sa 7:22 strikes a new note. The effect of God’s dealing with David is to magnify His name, to teach His incomparable greatness, and to confirm by experience ancient words which celebrate it. The thankful heart rejoices in hearsay being changed into personal knowledge. ‘As we have heard, so have we seen.’ Old truths flash up into new meaning, and only he who tastes and sees that God is good to him to-day really enters into the sweetness of His recorded past goodness.
Note the widening of David’s horizon in 2Sa 7:23 – 2Sa 7:24 to embrace all Israel. His blessings are theirs. He feels his own relation to them as the culmination of the long series of past deliverances, and at the same time loses self in joy over Israel’s confirmation as God’s people by his kingship. True thankfulness regards personal blessings in their bearing on others, and shrinks from selfish use of them. Note, too, the parallel, if we may call it so, between Israel and Israel’s God, in that ‘there is none like Thee,’ and by reason of its choice by this incomparable Jehovah, no nation on earth is like ‘Thy people, even like Israel.’
Thus steadily does this model of thanksgiving climb up from a sense of unworthiness, through adoration and gazing on its treasures, to God’s unmotived love as His impulse, and men’s knowledge of that love as His aim, and pauses at last, rapt and hushed, before the solitary loftiness of the incomparable God, and the mystery of the love, which has intertwined the personal blessings which it celebrates, with its great designs for the welfare of the people, whose unique position corresponds to the unapproachable elevation of its God.
II. 2Sa 7:25 – 2Sa 7:29 are prayer built on promise and winged by thankfulness. The whole of these verses are but the expansion of ‘do as Thou hast said.’ But they are not vain repetitions. Rather they are the outpourings of wondering thankfulness and faith, that cannot turn away from dwelling on the miracle of mercy revealed to it unworthy. God delights in the sweet monotony and persistence of such reiterated prayers, each of which represents a fresh throb of desire and a renewed bliss in thinking of His goodness. Observe the frequency and variety of the divine names in these verses,-in each, one, at least: Jehovah God 2Sa 7:25; Jehovah of hosts 2Sa 7:26; Jehovah of hosts, God of Israel 2Sa 7:27; Lord Jehovah 2Sa 7:28 – 2Sa 7:29. Strong love delights to speak the beloved name. Each fresh utterance of it is a fresh appeal to His revealed nature, and betokens another wave of blessedness passing over David’s spirit as he thinks of God. Observe, also, the other repetition of ‘Thy servant,’ which occurs in every verse, and twice in two of them. The king is never tired of realising his absolute subjection, and feels that it is dignity, and a blessed bond with God, that he should be His servant. The true purpose of honour and office bestowed by God is the service of God, and the name of ‘servant’ is a plea with Him which He cannot but regard. Observe, too, how echoes of the promise ring all through these verses, especially the phrases ‘establish the house’ and ‘for ever.’ They show how profoundly David had been moved, and how he is labouring, as it were, to make himself familiar with the astonishing vista that has begun to open before his believing eyes. Well is it for us if we, in like manner, seek to fix our thoughts on the yet grander ‘for ever’ disclosed to us, and if it colours all our look ahead, and makes the refrain of all our hopes and prayers.
But the main lesson of the prayer is that God’s promise should ever be the basis and measure of prayer. The mould into which our petitions should run is, ‘Do as Thou hast said.’ Because God’s promise had come to David, ‘therefore hath Thy servant found in his heart to pray this prayer unto Thee.’ There is no presumption in taking God at His word. True prayer catches up the promises that have fallen from heaven, and sends them back again, as feathers to the arrows of its petitions. Nor does the promise make the prayer needless. We know that ‘if we ask anything according to His will, He heareth us’; and we know that we shall not receive the promised blessings, which are according to His will, unless we do ask. Let us seek to stretch our desires to the width of God’s promises, and to confine our wishes within their bounds.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
Then. It is grace that really humbles.
sat before the LORD. Very different from sitting before one’s self, as in 2Sa 7:1.
Who am I . . . ? Figure of speech Erotesis. App-6. Compare 2Sa 7:1. When David sat in his own house he sat before him-self. See Structure, p. 416, “Q” and “Q”.
O Lord GOD = O Adonai Jehovah. Adonai because
(1) David is the servant and He the master;
(2) because this title has to do with lordship in the earth. App-4. Compare verses: 2Sa 7:7, 2Sa 7:19 (twice), 2Sa 7:20, 2Sa 7:28, 2Sa 7:29, six times in this chapter.
Fuente: Companion Bible Notes, Appendices and Graphics
2Sa 7:18. Then went king David in, and sat before the LORD,
David desired to build a temple for God, and the prophet Nathan conceiving that such a design must be acceptable to the Most High, told the king to proceed with it, but Gods mind was otherwise, and Nathan had to tell David that it was well that it was in his heart, but that God intended the temple to be built, not by him, but by his son Solomon. However, the Lord gave to David very large promises, and when he had received them, through Nathan, he was so overcome with gratitude that he went in, and sat before the Lord. That was his posture in prayer on this occasion. Good men have been known to pray kneeling, which seems to be the most natural attitude. Some have prayed with their faces between their knees, as Elias did. Some have prayed standing, as the publican did. Some have prayed sitting, as David did. Probably, he was mingling prayer and meditation when he sat before the Lord,
2Sa 7:18. And he said, Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto?
How often has a similar feeling leaped into our heart! Why should the Lord have dealt so well with us? What was there in you that could merit esteem, Or give the Creator delight?
2Sa 7:19. And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servants house for a great while to come. And is this the manner of man, O Lord GOD?
No man could not have been so kind as that. The love of Jesus surpasses the love of women, and the love of God surpasses all the kindness of men.
2Sa 7:20. And what can David say more unto thee? for thou, Lord GOD, knowest thy servant.
What I cannot utter, thou canst perceive in my heart, though I cannot express it.
2Sa 7:21-25. For thy words sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them. Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears. 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 redeemest to thee from Egypt, from the nations and their gods? For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God. 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.
That is a very short, but exceedingly pithy prayer: Do as thou hast said. You do not need any larger promises, brethren, than the Lord has already given to you: could he give you any larger ones? What more can he say than to you he hath said, You who unto Jesus for refuge have fled? What you have to do is to take the promises he has given, and spread them out before the mercy-seat, and then say to him, Do as thou hast said. What strength there is in this plea! Hath he said, and shall he not do it? Will he break his promise, or shall his right hand fail to perform that which has gone forth from his lips? Far be it from us to think so, but let us say to him, Do as thou hast said. That is the very essence of prayer. Take care not to forget it.
2Sa 7:26-29.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. 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. And now, O lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee:
You see how he clings to Gods promise: Thou hast promised this goodness unto thy servant. If you get a promise from the Lord, and cling to it as you wrestle with the angel, you will surely prevail. You must win the blessing if you can plead, as David did, Thou hast promised this goodness unto thy servant.
2Sa 7:29. For thou, O lord GOD, hast spoken it:
How he dwells on it!
2Sa 7:29. And with thy blessing let the house of thy servant be blessed for ever.
Now let us read two of our Lords parables concerning prayer. (See Luk 18:1-14.)
This exposition consisted of readings from 2Sa 7:18-29; and Luk 18:1-14.
Fuente: Spurgeon’s Verse Expositions of the Bible
Davids Humble and Grateful Prayer
2Sa 7:18-29
The promise made through Nathan was threefold: (1) that Davids house should reign forever; (2) that his seed should build the Temple; (3) that the kingdom of Israel should be made sure. These glowing words were fulfilled in shadow in the literal story of Judah, but in substance in Him whom David foresaw, Act 2:30. There is only One whose reign is permanent, whose kingdom is without end, and who can bring rest to the hearts of men, Zec 6:12.
Take time to sit before God. It is good to kneel or stand; but have moments of reverie, when you shall expose the sensitive plate of your soul to receive His imprint. It is good for us all to take up Gods holy words of promise and turn them back on Himself, saying, Do as thou hast said. Learn to put your finger on this or the other promise, turning each check into the cash of its daily use for daily thanksgiving. There is no exercise in which mortal man can engage, more strengthening, more prolific of good, more glorifying to God.
Fuente: F.B. Meyer’s Through the Bible Commentary
sat: 1Ch 17:16, Isa 37:14
Who am I: Gen 32:10, Exo 3:11, Jdg 6:15, 1Sa 9:21, 1Sa 15:17, 1Sa 18:18, Psa 8:4, Eph 3:8
Reciprocal: Gen 24:21 – wondering at 2Sa 12:20 – the house 2Sa 23:5 – Although 2Ki 19:15 – prayed 1Ch 29:14 – who am I 2Ch 2:6 – who am I then Psa 60:6 – rejoice Isa 37:15 – General Jer 32:16 – I Prayed Luk 1:48 – regarded Act 7:46 – found 1Th 3:9 – what
Fuente: The Treasury of Scripture Knowledge
DAVID AT PRAYER
Then went king David in, and sat before the Lord, and said, etc.
2Sa 7:18
We are chiefly concerned with the matter of Davids prayer.
We have said that he was alone with God. Consequently we find here much as to David, but even more as to God.
I. Now see what David says of himself.Who am I, O Lord God, and what is my house, that Thou hast brought me hitherto? His tone was very humble. He owed nothing to himself or to his parentage.
Is this the manner of man, O Lord God? He does not assume, as some do, to understand the philosophy of Gods actions (19). The words are not quite clear, but they probably mean either that Gods ways are not mans ways (And this is the law of man), or that he was amazed that this decree (16) should be made for such weak human beings as himself and his descendants. Can this be the kind of man God chooses? As the old saint cried, when wave upon wave of Divine communion rolled over his soul, Why me, Lord, why me?
But he accepted at once the honour put upon him. What can David say more unto Thee? for Thou, Lord God, knowest Thy servant. There is no true modesty in shrinking back, as Moses did at first when he was called in the wilderness. It is always safe to be in the way of Gods appointing.
For David saw now (19, 21) that he was an instrument in Gods hands. For Thy words sake, and according to Thine own heart, hast Thou done all these things, to make Thy servant know them. God was fulfilling Himself. He is faithful to His promises and to His purposes.
One more point as to himself. Humble, not pretending to understand Gods dealings; meekly accepting these great honours which were laid upon him; recognizing that he was simply an instrument in Gods hands, David saw also that if he and his son were to be established upon the throne it would have to be by their remaining close to God. See how he links these two together. Let Thy name be magnified, and let the house of David be established before Thee. Had David always lived more nearly as he prayed his reign would have been even more glorious than it was.
II. Notice, again, what David says here as to God.Much may be learned from the titles with which he addresses God. O Lord God. Wherever God is thus printed in small capitals it represents the sacred name of Jehovah. From very ancient times the Jewish practice in reading the Scriptures has been to substitute in place of Jehovah Adonai, which means my Lord, or Lord; or if the title Adonai is joined with Jehovah, as here (v. 18), Elohim which means God. The English version follows the Jewish practice in giving Lord and God, and whenever they represent the name Jehovah indicates the fact by the use of capitals, Lord God, which represents my Lord Jehovah, must therefore be disguished from Lord God (v. 25) which represents Jehovah Elohim, i.e. Jehovah God. O Lord God (18) O Lord God (22), their God (24), The Lord of hosts (26), here are the names which David uses.
Briefly, we may sum up the principal points as to what David says about God.
He recognises Gods supremacy (22), His universal government (2325), His glory (let Thy name be magnified, 26), His special and personal care for David (27), and His sure faithfulness (28, 29). It is natural to ask, Were these great promises made to David and to his descendants fulfilled? Literally, they were not. They were made conditional (14), and the conditions were broken. But the spiritual kingdom was established in the person of Christ. Great Davids greater Son. Unto the Son He saith, Thy Throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom. It is impossible to do full justice to this prophecy without going through David to Him Who, while He was Davids Son, was also Davids Lord. This is a good time in which to say a word or two as to prayer. For one thing, is it not in the highest degree reasonable? David comes at once into living contact with his best friend, with the Lord of hosts, with the Governor of the whole universe. Prayer links him in with all that is best and wisest and strongest in earth and heaven. But was not David disappointed when the answer to his dearest wish was made known to him? He was like Moses, who came to the borders of Canaan and yet entered not in. He did want to build the house for God himself. Prayer is not always answered as we expect or hope. We may say to-day, but God may say to-morrow. We may say I, but God may say thy son. If every letter were to be answered just as we expected, there would be no need for any answer at all. Gods appointments are often mans disappointments. Take them where David took his, into the presence of God. The light which fills the hour of prayer is the only light in which to read Gods will concerning us.
Illustrations
(1) Notice two things about David praying: (1) He went direct to God. Nathan, who appears now for the first time, was a pure-hearted, fearless man, the hope of the new generation, but when David prayed he did not call in Nathan. In the great emergencies of life prayer is personal and private. It belongs only to God and the soul. (2) David prayed in the accustomed place. He went in. Prayer anywhere may soon become prayer nowhere. He does not now remain in his house, but he goes into the sanctuary. It is well that many churches are open in the business hours of the week for any who desire a quiet minute or two just when the tide of life runs fastest.
(2) The main lesson of Davids prayer is that promise should ever be the basis and measure of prayer. The mould into which our petitions should run is, Do as Thou hast said. There is no presumption in taking God at His word. Let us seek to stretch our desires to the width of Gods promises, and to confine our wishes within their bounds.
(3) According to His own heart (v. 20) God blesses me. I fancy that this second clause outruns and surpasses the first, glorious although the first is. The language of the lips cannot unveil all that lies in the soul; the promises of my Lord do not explain and exhaust His thoughts of peace: Gods heart is fuller, profounder, sweeter, more mysterious, more ineffable, than Gods word. Only heaven and the everlasting ages will reveal to me what He has planned and what he has gained for me in Jesus Christ, my boundless and running over Lord. Am I not a prince in the blood-royal of the skies?
Fuente: Church Pulpit Commentary
2Sa 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 Eze 46:1-2; compared with 2Ki 11:14, and 2Ch 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
David’s prayer of thanksgiving 7:18-29
"The heartfelt response of King David to the oracle of the prophet Nathan is one of the most moving prayers in Scripture . . ." [Note: Youngblood, p. 896.]
Structurally the prayer moves from thanksgiving for the present favor (2Sa 7:18-21), to praise for what God had done in the past (2Sa 7:22-24), to petition for future fulfillment of God’s promises (2Sa 7:25-29). David included humility (2Sa 7:18), gratitude (2Sa 7:19), praise (2Sa 7:22), remembrance (2Sa 7:23-24), and acknowledgment (2Sa 7:25-29), as ingredients in this prayer. Normally Israelites stood or kneeled to pray. Perhaps David "sat" back on his heels to pray in a kneeling position because he was a king. [Note: Gordon, p. 241; Anderson, p. 126.]
In this prayer David revealed a proper attitude toward himself, toward Yahweh, and toward their relationship. Ten times he referred to himself as Yahweh’s servant, and eight times he called God his Master (Heb. Adonai). David saw his own role in the larger context of God’s purpose for Israel. In all these particulars David contrasts with Saul. We also see why God blessed him personally and used him as a channel of blessing to others.
"Thus it came about that David gave up his intention of building the Temple. Though he was king of Israel, he accepted that he had to defer to a higher authority, that of the God of Israel, to whom he owed his calling through the prophet Samuel, his preservation in mortal danger at the hand of Saul, and his accession to the throne by common consent of the people. Recognition on the part of the king that he owed the throne of his kingdom to the sovereign Lord God involved humble acceptance of the role of servant, thy servant, as David calls himself ten times over in this prayer. David was far from perfect, as the subsequent narrative is to demonstrate, but he had grasped this all-important truth about himself, and it was because he valued so highly his call to serve the Lord God that he was sensitive to rebuke and repented when he stepped out of line. For this reason, he knew forgiveness and restoration of fellowship, both of which had eluded Saul because he could never bring himself to take his hands off the reins of government, or readily admit to being in the wrong. Saul, by clinging tenaciously to what he regarded as his kingly prerogative, lost the kingdom; David, more concerned about honouring the Lord than guarding his own reputation, had his kingdom made sure for ever." [Note: Baldwin, pp. 218-219.]
Chapter 7 is a high point in the fertility motif that runs through 1 and 2 Samuel. Here the ultimate in blessing came to David. If the giving of this covenant followed David’s sins with Bathsheba and Uriah, as I believe it did, we have extraordinary evidence of God’s grace. God chose to bless David in spite of his sins because, overall, David was a man who sought to glorify God and to serve Him acceptably with his life. The covenant came in response to David’s desire to honor God in Israel by helping the people perceive His true position as head of the nation (ch. 6).
We should probably date God’s giving of this covenant after David completed his own palace and the new tent for the ark in Jerusalem. It also probably took place after David moved the ark to Jerusalem, recovered from Absalom and Sheba’s rebellions, took the ill-fated census of the people, and purchased the site of the temple. This seems most likely in view of textual references that make it clear that these events took place in this order. Probably David received the Davidic Covenant about 973 B.C. [Note: See the "Chronology of David’s Life" in my notes on 1 Samuel 16.]