Ch. 2Sa 7:1-29<\/span>. The Promise of Perpetual Dominion to the house of David<\/p>\n =1 Chronicles 17<\/span>. Cp. Psa 89:19-37<\/span><\/p>\n 1 3. David’s desire to build a house for the Lord<\/p>\n 1<\/strong>. when the king sat in his house<\/em> ] When the king dwelt in his house<\/strong>, which he had built in the “city of David” (ch. 2Sa 5:9<\/span>; 2Sa 5:11<\/span>; 1Ch 14:1<\/span>). At what period of his reign David formed this resolution to build a temple cannot be exactly determined. On the one hand the emphatic words “when the Lord had given him rest round about from all his enemies” (cp. 2Sa 7:9<\/em><\/span>) seem to point to a time after some at least of the wars recorded in ch. 8. On the other hand it was before the birth of Solomon ( 2Sa 7:12<\/em><\/span>), and so cannot be placed in the latter years of his reign. The arrangement of the book is not strictly chronological, and this narrative finds a most suitable place here from its close connexion with the subject of the preceding chapter.<\/p>\n There is no indication how soon after the bringing up of the ark these things occurred, but it was probably at no long interval.<\/P><\/p>\n 2Sa 7:1-17<\/span><\/p>\n I dwell in an house of cedar, but the ark of God dwelleth within curtains.<\/em><\/p>\n <\/em><\/p>\n Proposal to build a temple<\/strong><\/p>\n 1. <\/strong>The spirit of David was essentially active and fond of work. Even in Eastern countries, with their proverbial stillness and conservatism, such men are sometimes found, but they are far more common elsewhere. Great undertakings do not frighten them; they have spirit enough for a lifetime of effort, they never seem weary of pushing on. When they look on the disorders of the world, they are not content with the languid utterance, Something must be done; they consider what it is possible for them to do, and gird themselves to the doing of it. For some time David seems to have found ample scope for his active energies in subduing the <\/strong>Philistines and other hostile tribes that were yet mingled with the Israelites, and that had long given them much annoyance. When all his enemies were quieted, and he sat in his house, he began to consider to what work of internal improvement he would now give his attention. Was it right that there should be such a contrast between the dwelling-place of David and the dwelling-place of God? It was the very argument that was afterwards used by Haggai and Zechariah after the return from captivity, to rouse the languid zeal of their countrymen for the re-erection of the house of God. Is it time for you, O ye, to dwell in your celled houses and this house lie waste? A generous heart, even though it is a godless one, is uncomfortable When surrounded by elegance and luxury, while starvation and misery prevail in its neighbourhood. To the feelings of the godly a disreputable place of worship, contrasting meanly with the taste and elegance of the hall, or even the villa, is a pain and a reproach. What we have more need to look at is the disproportion of the sums paid by rich men, and even by men who can hardly be called rich, in gratifying their own tastes and in extending the kingdom of Christ. Wealth which remunerates honest and wholesome labour is not all selfishly thrown away. But it is somewhat strange that we hear so seldom of rich Christian men devoting their superfluous wealth to maintaining a mission station with a full staff of labourers, or to the rearing of colleges, or hospitals, or Christian institutions, which might provide on a large scale for Christian activity in ways that might be wonderfully useful. It is in this direction that there is most need to press the example of David.<\/p>\n 2. <\/strong>When the thought of building a temple occurred to David, he conferred on the subject with the prophet Nathan. Nathan was to inform David that, unlike Saul, he was not to be the only one of his race to occupy the throne; his son would reign after he was gathered to his fathers, the kingdom would be established in his bands, and the throne of his kingdom would be established for ever. To this favoured son of his would be entrusted the honour of building the temple, God would be his father, and he would be Gods son. The proposal which David had made to build a temple was declined. The time for a change, though drawing near, had not yet arrived. The curtain-canopied tabernacle had been designed by God to wean His people from these sensuous ideas of worship to which the magnificent temples of Egypt had accustomed them, and to give them the true idea of a spiritual service, though not without the visible emblem of a present God. The time had not yet arrived for changing this simple arrangement. God could impart His blessing in the humble tent as well as in the stately temple.<\/p>\n 3. <\/strong>But the message through Nathan contained also elements of encouragement, chiefly with reference to Davids offspring, and to the stability and permanence of his throne. To appreciate the value of this promise for the future, we must bear in mind the great insecurity of new dynasties in Eastern countries, and the fearful tragedies that were often perpetrated to get rid of the old kings family, and prepare the way for some ambitious and unscrupulous usurper. To David, therefore, it was an unspeakable comfort to be assured that his dynasty would be a stable dynasty; that his son would reign after him. A father naturally desires peace and prosperity for his children, and if he extends his view down the generations, the desire is strong that it may be well with them and with their seed for ever. But no father, in ordinary circumstances, can flatter himself that his posterity shall escape their share of the current troubles and calamities of life.<\/p>\n 4. <\/strong>The emotions roused in David by tills communication were alike delightful and exuberant. He takes no notice of the disappointment–of his not being permitted to build the temple. Ally regret that this might occasion is swallowed up by his delight in the store of blessing actually promised. And here we may see a remarkable instance of Gods way of dealing with His peoples prayers. Virtually, if not formally, David had asked of God to permit him to build a temple to His name. That petition, bearing though it did very directly on Gods glory, is not vouchsafed. But in refusing him that request, He makes over to him mercies of far higher reach and importance. And how often does God do so! How often, when His people are worrying and perplexing themselves about their prayers not being answered, in God answering them in a far richer way! Glimpses of this we see occasionally, but the full revelation of it remains for the future.<\/p>\n 5. <\/strong>It is a striking scene that is presented to us when David went in, and sat before the Lord. It is the only instance in Scripture in which any one is said to have taken the attitude of sitting while pouring his heart out to God. Yet the nature of the communion was in keeping with the attitude. We seem to see in this prayer the very best of David–much intensity of feeling, great humility, wondering gratitude, holy intimacy and trust, and supreme satisfaction in the blessing of God. We see him walking in the wry light of Gods countenance, and supremely happy. The joy of David in this act of fellowship with God was the purest of which human beings are capable. It was indeed a joy unspeakable and full of glory. Oh that men would but acquaint themselves with God and be at peace! (W. G. Blaikie, D. D<\/em>.)<\/p>\n<\/p>\n Davids desire to build a temple<\/strong><\/p>\n 1. <\/strong>First, the moving cause of this counsel was the peace God had given him now round about.<\/p>\n 2. <\/strong>Second, Nathans over-hasty approving of Davids purpose (v. 3) before he had well considered it in his own mind, or consulted with God about it. This was Nathans private opinion, but not by Divine revelation, which showeth, that the prophets did not always speak by prophetical inspiration, but sometimes as private men by a human prudence.<\/p>\n 3. <\/strong>Third, God suffers not His servants to lie long under mistakes. He comes to Nathan that night to rectify both his and Davids error (2Sa 7:4-7<\/span>), from whence:<\/p>\n (1)<\/strong> This mistake arose from a pious mind, therefore God soon discovers it, and reveals His will therein (Php 3:15<\/span>).<\/p>\n (2)<\/strong> David thought, because God had promised there should a house be built him, when Israel was once settled in Canaan (Deu 12:10-11<\/span>), that now the time was come, and he was the man whom God had designed to do this great work.<\/p>\n (3)<\/strong> God took this pious purpose of Davids so well that he accepted of the will for the deed (1Ki 8:18<\/span>, and 2Co 8:12<\/span>). Nay, God doth not only graciously accept it, but he doth bountifully reward it (v. 10, 11), etc., here, as if David had done the deed.<\/p>\n (4)<\/strong> This Divine acceptance of Davids pious purpose (as if it had been a performance) was signified by Gods calling him twice over My servant David (v. 5, 8).<\/p>\n 1. <\/strong>He was a martial man, and had shed much blood. The temple was a type of the church built by Christ, that Prince of Peace (Isa 9:6<\/span>), therefore saith God, I reserve this piece of service for thy son Solomon, whose name signifies peaceable.<\/p>\n 2. <\/strong>It was meet the shadow should be suitable to the substance.<\/p>\n 2. <\/strong>A second reason is rendered by Solomon (1Ki 5:3<\/span>), that God had designed David soon after this transaction to wage war with the nations round about Israel, therefore could he look for little leisure to carry on so great and glorious a fabric.<\/p>\n 3. <\/strong>The third reason of Gods refusing David for this work is found in this Divine oracle to David here, saying, there is no necessity or present haste for building Me a house, seeing that a tent has given Me content to dwell in, ever since Israels coming out of Egypt, and so will be still till My time be come; yet as I have been hitherto all-sufficient unto Israel, so will be as <\/strong>efficacious to them from the ark of My presence in the tabernacle, as if it were magnificently fixed in the temple.<\/p>\n 4. <\/strong>The oracle of God secretly taxeth David for being too preposterous in his zeal, saying all the judges of Israel were willing to wait for a Divine warrant to this great work, none of them durst undertake it for want of my commanding warrant, and wilt not thou wait also? Zeal must be rightly timed (1Ch 17:6<\/span>.) (C. Ness<\/em>.)<\/p>\n<\/p>\n The sanctuary for the people<\/strong><\/p>\n The intended temple<\/strong><\/p>\n David looking at his own personal comfort did not say, Let me now enjoy it; I have paid dearly for it; everything in my house cost me blood; if any man is entitled to a long quiet afternoon in life, I am the man; I am thankful for this tranquillity, and nothing shall disturb it. Men of Davids quality never made speeches of that kind: their peace is in their activity; their Sabbath is in their worship. So, said David, look at the condition of affairs: I dwell in a house of cedar, and the ark of God dwelleth within curtains, etc. Truly, he was a poet with a fine sense of rhythm. Were a syllable too-much in a line it would afflict him like the puncture of an edged instrument. Without studying letters, he knew when things swung in astronomic rhythm and balance and harmony. We may have lost that fine sense of unity and practical poesy; some men have lost it in speech. God has set all things in relation. He is a God of order. He has published the universe as a poem, and all his goings fall into noble sequence. We must study that spirit and pray for it, so that we cannot rest while a picture is out of square, whilst a pillar that ought to be upright is leaning a little to the right or to the left. We ought to be flung into disorder and sense of shame by a false colour, a false note. But while this is impossible to us in a practical way, what is possible to us is a sense of moral justice, a sense of righteous relation, a sense of what is due to God. To be at ease whilst His house is without a roof is to proclaim oneself no child of Heaven.<\/p>\n 1. <\/strong>Having come into personal comfort, David will do good. That is the right expression of gratitude. What can I do for the Church? What can I do for the poor? Having read many books, and acquired some information, what can I do for <\/strong>the ignorant?<\/p>\n 2. <\/strong>Nathan and David settled the matter according to their own will. Nathan was a man who might perhaps be not indisposed to agree with the king whatever he said. He may come to another temper under Divine ministry; for that we must wait. The idea struck Nathan as a good one. Nathan had no objection. He said, The idea is beautiful; carry it out instantaneously; the Lord is evidently with thee; that is a thought the image and superscription of which cannot be mistaken; and Nathan went home to sleep. There are some things that appear to need no judgment. There are some proposals that are so beautiful and precious that we at once accept them, endorse them, and pass them on to fulfilment, and then retire to rest. The Lord taught David another lesson; he said: This thing is all wrong; it is out of season; there is much more to be done before this man can advance in the direction he has proposed: my house must not be built by his hands; I have an interest in my house: I care for the masonry as well as for the sanctuary. No blasphemer ought to be engaged in building the walls of a cathedral; no flippant man ought to touch the meanest part of Gods house; and no man of blood should build s temple.<\/p>\n 3. <\/strong>Yet how gentle is the Most High! Who can speak like God? It is the dignity that gives the value to the condescension. The lesson which God taught to David is to trust the providence which has been good from the very first:–Now therefore so shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote,–so I am not going to forsake thee; if I had taken thee from a throne, reasoning in another direction might have been at least partially justified, but I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel. God will have His providence judged as a whole–that is to say, he will have the mind thrown back to the point of origin, and have all the days linked, like loops <\/strong>of gold, like loops of light; then he will say to the subject of His gracious government: Look back at the beginning; count the days; read between the lines; study the whole, and see how all the time I have been building thee a house; and, until that house is finished, wait! What peace it would give to us all if we could adopt this holy method of criticism I Look at the beginning: Where were we? What were we? How have we been trained, watched, defended!<\/p>\n 4. <\/strong>God further shows that all things are critically timed: Thou shalt sleep with thy fathers (v. 12)–But God never sleeps. He says: I will put thee to rest, O brave soldier, chivalrous grand heart I will close thine eyelids, stained with rivers of tears; I bury the universe. We must leave something for the future to do. All things are written down in Gods book. (J. Parker, D. D.<\/em>)<\/p>\n<\/p>\n Significance of the ark within curtains<\/strong><\/p>\n Was not that long continuance in the humble tabernacle intended to make plain the contrast between this God and the gods who were enshrined in the massive structures that Israel had seen in Egypt? Was it not a lesson, even in the days when Israel needed some accommodation to its weakness in the shape of symbolical and ceremonial worship, that He dwelleth not in temples made with hands? Was it not an early gleam of the perfect day–a protest as strong as could then be made against localising the Divine presence and creating sacred places? The degree of religious development in Israel could not yet dispense with all localising, but the minimum of it was attained by the dwelling of the ark in the tabernacle; and there was a danger, which experience proved to be only too real, that a gorgeous temple should become the tomb of religion rather than the dwelling-place of God. (A. Maclaren, D. D<\/em>.)<\/p>\n<\/p>\n The church contrasted with the palace<\/strong><\/p>\n The cedar was largely used for decorative purposes throughout the whole East. In Nineveh and its Remains, Layard thus describes the internal appearance of an Assyrian building: The ceilings . . . were divided into square compartments, painted with flowers, or with the figures of animals. Some were inlaid with ivory, each compartment being surrounded by elegant borders and mouldings. The beams, as well as the sides of the chambers, may have been gilded, or even plated with gold and silver; and the rarest woods, in which the cedar was conspicuous, were used for the woodwork. (Zep 2:14<\/span>; Jer 22:14<\/span>; 1Ki 6:15<\/span>; 1Ki 7:3<\/span>.) The true relation of the houses of men to the house of God may be illustrated from Ancient Athens. The dwelling-houses of Athens were mean; its temples were the wonder of the world, abounding in all magnificence of wealth and art. (Sunday School Times<\/em>.)<\/p>\n<\/p>\n Remembering Gods house<\/strong><\/p>\n Mathew Henry says: Note: When God, in His providence, has remarkably done much for us, it should put us upon contriving what we may do for Him and His glory. What shall I render unto the Lord? And John Trapp adds: Ahab dwelt in a palace of ivory, and yet had no thoughts of heart for God and His service. David and Ahab both have their like among the sons of men.<\/p>\n Purpose in life<\/strong><\/p>\n The great Socialist, Robert Dale Owen, says: I committed one fatal error in my youth, and dearly have I bewailed it; I started in life without an object, even without an ambition. Had I created for myself a definite purpose–literary, artistic, scientific, social, there would have been something to labour for, and to overcome. But the power is gone. I have thrown away a life. I am an unhappy man. Lack of purpose has ruined more lives than has a deliberately-chosen bad purpose. It leaves that life at the mercy of every shabby influence without a guiding principle or unifying power. (H. O. Mackey<\/em>.)<\/p>\n<\/p>\n Communion with God<\/strong><\/p>\n The narrative presents David–<\/p>\n 1. <\/strong>The gratitude of his heart to the Giver of all his mercies is strongly characteristic of the man. His heart was tender as a womans and strong as a heros. True gratitude always acknowledges first the Band Divine. The grateful heart needs no constraint to bring the offering of the first-fruit to the Lord.<\/p>\n 2. <\/strong>The piety of David is unmistakably shown here. The needle suddenly disturbed and forced from its centre trembles to return. David is never at rest, never restful, until he is obeying and serving God. A gracious soul will always revolt from meanness towards Gods house and luxury toward his own. Devoted souls love to consecrate wealth and leisure to God. Gracious hearts can never do enough for God. These remove the reason for the sarcasm of the infidel, that, judged by the houses they are said to dwell in, the Christians gods are very human.<\/p>\n 1. <\/strong>The purpose in Davids heart is accepted.<\/p>\n 2. <\/strong>The actual building of the Temple is denied him. Generous impulses should be taken to God. He speeds not who tries to run before the Lord sends him. Impatient hurry is apt to lead astray.<\/p>\n 3. <\/strong>A wonderful promise is given him. Dr. Kennicott, Bishop Horsley, and others point out that the Hebrew verb translated If he commit iniquity is not in the active but in the passive voice, and thus the passage would be rendered, I will be his Father, and he shall be my son: even in his suffering for iniquity I shall chasten him with the rod of men (with the rod due to men), and with the stripes (due to) the children of men. Another view is presented in Psa 89:1-52<\/span>. It is not the king himself but his children that are supposed to transgress and require correction, but out of faithfulness to them their chastisements are not to be destructive. Dr. Gifford, in his Voices of the Prophets, thus writes:–The seed which shall be of Davids sons must be some descendant later than Solomon; and the whole description is such as cannot be applied to a mortal king, or only as far as he is type of one greater than himself. It points to eternal and spiritual truth prefigured and embodied in the Kingdom of David to be realised in the Kingdom of his Son. David seems to have grasped the double application of this prophecy, to have risen to the prophetic within the promise. Reference to his Psalms will clearly establish this (62, 45, and 110.). And also study of Davids prayer and thanksgiving will establish this.<\/p>\n 4. <\/strong>Davids reception of the promise. His heart is filled with warmest emotions of gratitude and delight. Large as the promise would be if confined to Solomon, it would scarcely account for the profound humility and reverence depicted in the language used by David. His emotions are irrepressible. (H. E. Stone<\/em>.)<\/p>\n<\/p>\n Concern for religious things<\/strong><\/p>\n Davids <\/em>self is all right, but in the nobility of the grace that God has given to him, his thoughts are away from self and upon God. What ails John Welsh that he rises at a most unseasonable time to wrap his plaid about him, and sob, and groan, and cry? The ark of God–that is, Scotland–is within curtains, is being buffeted by the winds of indifference, and that robs the eyelids of John Welsh of their sleep, and he tells his wife that he cannot rest, for he has the souls of three thousand to answer for, and he knows not how it is with many of them. John Welsh is like David, concerned not for himself, but for God. Ah, the times have been in this land when men were burdened with the public state, when a Christless generation would lie heavily on the hearts of the covenanted people, when sleep would fly, and groans and tears would come for the wickedness of the land. Campbell, of Kinnioncleugh, what ails you? You are in the covenant of grace, and the tears, bitter and salt, are running down your cheeks. What is the sorrow? What is the burden? Has the Lord forsaken you? They ask him, Why this agony and groaning? He replied, It is the ark in Scotland that I am concerned about. It is Scotlands kirk that I am troubled about. Ah! there are few now burdened about Scotlands kirk. As prosperity and wealth come, the spiritual drought and spiritual darkness, and the awful indifference of a generation that will not have God, do not lie as burdens, as they should, on our hearts. We are content with the houses of cedar; we are content, and we rub our hands in a kind of competing glory in church extension. Denomination after denomination is rushing on for denominational objects, and the unholy fire is being spread abroad, while all the time Gods ark is within curtains, the people axe unsaved, and their hearts are empty of love to Jesus. (J. Robertson<\/em>.)<\/p>\n<\/p>\n Self-denying grace needed in the church<\/strong><\/p>\n Do you know the problem in the heathen field? Do you know why those Chinese and those heathen tribes refuse to come to Christ? It is because they do not believe in our earnestness. For every commercial post there are a thousand applicants; for every chance to get the gold that perisheth, there are competitors by the score; but to tell the story of redeeming love, one is considered sufficient for a province containing two million souls. Oh, this awful blame that lies at the door of the professing Church of Christ! We are dwelling in cedar while the ark of the Lord is buffeted by the storms. Real grace cannot be content with self, with the house of cedar. Because our wealthy churches have no missionary spirit, have no self-denying, but are wasting their givings on self, the poorer parts of the cities and the heathen fields are left struggling and helpless. Verily God in His day will judge the so-called Christian communities. Oh, for more of the self denying grace that David had! He felt that the very house of cedar was about to tumble down upon him while the ark of God was exposed to the storms of the night. (J. Robertson<\/em>.)<\/p>\n CHAPTER VII <\/P> David consults the prophet Nathan about building a temple for<\/I><\/P> the Lord, and is encouraged by him to do it<\/I>, 1-3.<\/P> That night Nathan receives a revelation from God, stating that<\/I><\/P> Solomon, not David, should build the temple<\/I>, 4-16.<\/P> Nathan delivers the Divine message, and David magnifies God for<\/I><\/P> his mercies, and makes prayer and supplication<\/I>, 17-29. <\/P> NOTES ON CHAP. VII<\/P> <\/P> Verse 1<\/span>. When the king sat in his house<\/B><\/I>] That is, when he became resident in the palace which Hiram, king of Tyre, had built for him.<\/P> <\/P> And the Lord had given him rest<\/B><\/I>] This was after he had defeated the Philistines, and cast them out of all the strong places in Israel which they had possessed after the overthrow of Saul; but before he had carried his arms beyond the land of Israel, against the Moabites, Syrians, and Idumeans. See 2Sa 8:1-14<\/span>.<\/P> <\/p>\n When the king sat in his house, i.e. was settled and warm in the house which Hirams men built for him, 2Sa 5:11<\/span>; then he reflected upon the unhandsome and unsettled state of the ark. From all his enemies, <\/B>Philistines, Moabites, and others; so that they durst not invade his land, as they had formerly done; for though you read of Davids wars with them, 2Sa 8<\/span>, yet in them David was the aggressor, and entered their lands. <\/P> <\/p>\n And it came to pass, when the king sat in his house<\/strong>,…. Which Hiram’s servants had built for him, having no occasion to go out to war:<\/p>\n and the Lord had given him rest round about from all his enemies<\/strong>; both at home and abroad; though this rest and peace did not last long; for the next chapter gives an account of each of the people he was engaged in war with, 2Sa 8:1<\/span>.<\/p>\n 2Sa 7:1-3<\/span> <\/p>\n <\/strong> When David was dwelling in his house, i.e., the palace of cedar (2Sa 5:11<\/span>), and Jehovah had given him rest from all his enemies round about, he said to Nathan the prophet: “See now, I dwell in a house of cedar, and the ark of God dwelleth within the curtains.” in the singular is used, In Exo 26:2<\/span>., to denote the inner covering, composed of a number of lengths of tapestry sewn together, which was spread over the planks of the tabernacle, and made it into a dwelling, whereas the separate pieces of tapestry are called in the plural; and hence, in the later writers, alternates sometimes with (Isa 54:2<\/span>), and at other times with (Son 1:5<\/span>; Jer 4:20<\/span>; Jer 49:29<\/span>). Consequently refers here to the tent-cloth or tent formed of pieces of tapestry. “Within<\/em> (i.e., surrounded by) the tent-cloth:”<\/em> in the Chronicles we find “under curtains.” From the words “when the Lord had given him rest from all his enemies round about,” it is evident that David did not form the resolution to build the temple in the first years of his reign upon Zion, nor immediately after the completion of his palace, but at a later period (see the remarks on 2Sa 5:11<\/span>, note). It is true that the giving of rest from all his enemies round about does not definitely presuppose the termination of all<\/em> the greater wars of David, since it is not affirmed that this rest was a definitive one; but the words cannot possibly be restricted to the two victories over the Philistines (2Sa 5:17-25<\/span>), as Hengstenberg supposes, inasmuch as, however important the second may have been, their foes were not even permanently quieted by them, to say nothing of their being entirely subdued. Moreover, in the promise mentioned in 2Sa 7:9<\/span>, God distinctly says, “I was with thee whithersoever thou wentest, and have cut off all<\/em> thine enemies before thee.” These words also show that at that time David had already fought against all the enemies round about, and humbled them. Now, as all David’s principal wars are grouped together for the first time in 2 Samuel 8 and 10, there can be no doubt that the history is not arranged in a strictly chronological order. And the expression “after this” in 2Sa 8:1<\/span> is by no means at variance with this, since this formula does not at all express a strictly chronological sequence. From the words of the prophet, “Go, do all that is in thy heart, for the Lord is with thee,” it is very evident that David had expressed the intention to build a splendid palatial temple. The word , go<\/em> (equivalent to “quite right”), is omitted in the Chronicles as superfluous. Nathan sanctioned the king’s resolution “from his own feelings, and not by divine revelation” (J. H. Michaelis); but he did not “afterwards perceive that the time for carrying out this intention had not yet come,” as Thenius and Bertheau maintain; on the contrary, the Lord God revealed to the prophet that David was not to carry out his intention at all.<\/p>\n David’s Care of the Ark.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1042.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE> 1 And it came to pass, when the king sat in his house, and the LORD<\/B> had given him rest round about from all his enemies; 2 That the king said unto Nathan the prophet, See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains. 3 And Nathan said to the king, Go, do all that is<\/I> in thine heart; for the LORD<\/B> is<\/I> with thee.<\/P> Here is, I. David at rest. He sat in his house<\/I> (v.<\/I><\/span> 1<\/span>), quiet and undisturbed, having no occasion to take the field: The Lord had given him rest round about,<\/I> from all those that were enemies to his settlement in the throne, and he set himself to enjoy that rest. Though he was a man of war, he was for peace<\/I> (Ps. cxx. 7<\/span>) and did not delight in war. He had not been long at rest, nor was it long before he was again engaged in war; but at present he enjoyed a calm, and he was in his element when he was sitting in his house, meditating in the law of God.<\/P> II. David’s thought of building a temple for the honour of God. He had built a palace for himself and a city for his servants; and now he thinks of building a habitation for the ark. 1. Thus he would make a grateful return for the honours God put upon him. Note, When God, in his providence, has remarkably done much for us, it should put us upon contriving what we may do for him and his glory. What shall I render unto the Lord?<\/I> 2. Thus he would improve the present calm, and make a good use of the rest God had given him. Now that he was not called out to serve God and Israel in the high places of the field, he would employ his thoughts, and time, and estate, in serving him another way, and not indulge himself in ease, much less in luxury. When God, in his providence, gives us rest, and finds us little to do of worldly business, we must do so much the more for God and our souls. How different were the thoughts of David when he sat in his palace from Nebuchadnezzar’s when he walked in his!<\/I>Dan 4:29<\/span>; Dan 4:30<\/span>. That proud man thought of nothing but the might of his own power, and the honour of his own majesty; this humble soul is full of contrivance how to glorify God, and give honour to him. And how God resisteth the proud, and giveth grace and glory to the humble, the event showed. David considered (v.<\/I><\/span> 2<\/span>) the stateliness of his own habitation (I dwell in a house of cedar<\/I>) and compared with that the meanness of the habitation of the ark (the ark dwells within curtains<\/I>), and thought this incongruous, that he should dwell in a palace and the ark in a tent. David had been uneasy till he found out a place for the ark<\/I> (Psa 132:4<\/span>; Psa 132:5<\/span>), and now he is uneasy till he finds out a better place. Gracious grateful souls, (1.) Never think they can do enough for God, but, when they have done much, are still projecting to do more and devising liberal things. (2.) They cannot enjoy their own accommodations while they see the church of God in distress and under a cloud. David can take little pleasure in a house of cedar for himself, unless the ark have one. Those who stretched themselves upon beds of ivory,<\/I> and were not grieved for the affliction of Joseph,<\/I> though they had David’s music, had not David’s spirit (Amo 6:4<\/span>; Amo 6:6<\/span>) nor those who dwelt in their ceiled houses while God’s house lay waste.<\/P> III. His communicating this thought to Nathan the prophet. He told him, as a friend and confidant, whom he used to advise with. Could not David have gone about it himself? Was it not a good work? Was not he himself a prophet? Yes, but in the multitude of counsellors there is safety.<\/I> David told him, that by him he might know the mind of God. It was certainly a good work, but it was uncertain whether it was the will of God that David should have the doing of it.<\/P> IV. Nathan’s approbation of it: Go, do all that is in thy heart; for the Lord is with thee,<\/I> v.<\/span> 3<\/span><\/U><\/I><\/span>. We do not find that David told him that he purposed to build a temple, only that it was a trouble to him that there was not one built, from which Nathan easily gathered what was in his heart, and bade him go on and prosper. Note, We ought to do all we can to encourage and promote the good purposes and designs of others, and put in a good word, as we have opportunity, to forward a good work. Nathan spoke this, not in God’s name, but as from himself; not as a prophet, but as a wise and good man; it was agreeable to the revealed will of God, which requires that all in their places should lay out themselves for the advancement of religion and the service of God, though it seems his secret will was otherwise, that David should not do this. It was Christ’s prerogative always to speak the mind of God, which he perfectly knew. Other prophets spoke it only when the spirit of prophecy was upon them; but, if in any thing they mistook (as Samuel, 1 Sam. xvi. 6<\/span>, and Nathan here) God soon rectified the mistake.<\/P> <\/p>\n Second Samuel – Chapter 7 and First Chronicles – Chapter 1<\/strong><\/p>\n David Conceives a Notion, <\/strong>2Sa 7:1-3<\/span> AND <\/strong>1Ch 17:1-2<\/span><\/strong><\/p>\n The incident about to be recorded is <\/em>one of the pivotal events of God’s plan of the ages. It occasions God’s giving of the Davidic covenant, which is a milestone in the unfolding of Messianic prophecy. The time was after David had completed his wars against the Philistines and consolidated his kingdom among the surrounding nations.<\/em><\/p>\n The ark is in its sanctuary in the city of Jerusalem. It was now that David conceived the notion that he should construct a palace for the ark, and the idea of the temple was born. Nathan, the prophet, appears here for the first time in the Scriptures. Nothing is known of his origin, but it is apparent that he was a major influence in David’s kingship. To him David expressed his desire to construct a house of cedar, like the king’s palace, for the Lord.<\/p>\n In this first appearance of Nathan, <\/em>the prophet appears a bit naive, or over-zealous. He was too certain of himself in speaking concerning the will of God. The king’s idea for building a cedar house for the ark and removing it from its tent of curtain seemed good and right. It was meant to honor the Lord, so the prophet assured David that he should do all that was in his heart “for the Lord is with thee.”<\/em><\/p>\n CRITICAL AND EXPOSITORY NOTES<\/strong><\/p>\n 2Sa. 7:1<\/span>. When the king sat in his house,<\/strong> etc., i.e<\/em>. the palace mentioned in 2Sa. 5:11<\/span>. Many commentators place the events of this chapter later on in the life of David, inasmuch as they think it could not be said at this period that he had rest from all his enemies, yet nearly all agree in understanding from 2Sa. 7:11<\/span> that Solomon was, not born at the time. It therefore seems necessary to understand the rest spoken of as only a temporary interval of peace (for he was more or less involved in war until the end of his life), and if so, the conception of building a temple to Jehovah seems to follow here most naturally. It is quite in keeping with Davids devout character, and just what we should expect from him, that his first interval of repose should be occupied with such a purpose.<\/p>\n 2Sa. 7:2<\/span>. Nathan, the prophet.<\/strong> This prophet here appears for the first time, and it is evident that he sustained a similar relation to David as Samuel and Gad had done, and as the latter still continued to do (see 2Sa. 24:11-19<\/span>). If the expression first and last in 2Ch. 9:29<\/span> is to be taken literally, he must have lived late into the life of Solomon, in which case he must have been considerably younger than David. At any rate he seems to have been the younger of the two prophets who accompanied him, and may be considered as the latest direct representative of the schools of Samuel. The peculiar affix of the prophet as distinguished from the seer given to Samuel and Gad (1Ch. 29:29<\/span>) shows his identification with the later view of the prophetic office indicated in Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Davids counsel and purpose to build the temple allowed by man but disallowed by God.<\/p>\n
II. <\/strong>The reasons God rendered to David why he was refused to build the temple.<\/p>\n
I. <\/strong>The sanctuary, in Davids view was the house of the Lord. The sanctuary signifies a holy or a sanctified place–a dwelling-place of the Most High–a place where people assembled to honour God and worship Him in the spirit of liberality and holiness.<\/p>\n
II. <\/strong>In the sanctuary, work must be done for the world. The religion of Christ reaches out to the lost and the undone. Giving is not a hindrance but a help. The poorest as well as the richest feel that it is a blessed privilege to give. The widows mite has a right to a place in the aggregations which support missions and which build up the waste places.<\/p>\n
III. <\/strong>The sanctuary is the training-place for the nobler nature. Business is laid aside. The sharpness, the grasping, the watching, the suspicious spirit may be banished.<\/p>\n
IV. <\/strong>The condition of the sanctuary evidences our regard for God. What we do for friends at home attests our love for those committed to our keeping. So what is done for the sanctuary proves the regard cherished for every effort put forth to promote the glory of God and advance the interests Of our fellow-men. David felt this when he called attention to the fact that he dwelt in cedar while the ark of God dwelt within curtains. He did not desire to build the temple to save his soul, but because of his love for God and of his desire to promote the interests of His cause. (J. D. Fulton, D. D<\/em>.)<\/p>\n<\/p>\n
I. <\/strong>Still concerned for the glory of God. Looking round upon the splendid house he has reared, the contrast between that and the place where was the ark of God grieves him. I dwell in a house of Cedar but the ark of God dwelleth within curtains.<\/p>\n
II. <\/strong>Gods reply and Davids reception thereof.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n