Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 2 Samuel · Chapter 7
CHAP. VII.
VVHen David had rest from all his enemies round about, hee said to Nathan, V. 1, 2.I dwell in an house of Cedars, but the Ark of God within Curtaines. By these words hee intimated, that hee was desirous to build an house for the Arke of God, not for any precept which the Lord had given to build one, for hee had onelyonly spoken of a place which hee would choose, whereby yet Lyra gathereth, that David understood an house to bee meant, and that not Deut. 12. Lyra.without cause, for v. 10, 11. it is said when they should have rest from all their enemies, God would choose him a place, and this time he thought was now come; but Davids motive was the indecorum that seemed to bee in it, that hee should dwell in a stately Palace, and the Arke in a Tent, a like speech unto which is afterwards used, Haggai 1. 4. And it was great piety in David, that hee purposed thus to doe out of thankfulnesse to God, who had so highly promoted him. For the time, it is generally thought to have been soone after Tostatus. Torniellus. 2 Sam. 8.the bringing of the Arke into this City, if it bee said, hee had warres after this with the Philistims, Moabites, Syrians, and Edomites: Tostatus answereth well, that when it is said, hee had rest from all his enemies, it is not meant, that hee had no warres with any enemies more, but after the double overthrow given to the Philistims which was before mentioned, all his enemies did so feare him, that none durst fight against him any more, but hee went and fought against them, and subdued them, and in larged his Kingdome more then all that went before him could doe. Touching the Prophet Nathan, with whom hee Hieronym. in tradit. Hebr.consulted, some thinke that hee was Jonathan the sonne of Semmaah the brother of David, one of Davids worthies, being otherwise called Nathan, but it agreeth not to a military man to bee a Prophet; wee read no more of him, but that hee was a Prophet, and very familiar with David, but of what kindred hee came, as Gad also, is uncertaine.
Nathan said to David, Doe all that is in thine heart, for the Lord is with thee: V. 3.thus hee said at the first by humane conjecture, and not by inspiration, as a Prophet, a…d therefore hee was sent againe the next day to reverse it. Whence Martyr noteth, that even a Prophet may erre, if hee speaketh any thing of himselfe, Peter Martyr.and not by the direction of Gods Word. So Samuel erred, when hee thought Eliab the eldest sonne of Ishai to bee the Lords anointed, but the true Prophet is soone made to see into his errour, and to recant. So Nathan the V. 4.same night was better informed, the Lord deferred not to let him understand his will herein, because David was so earnestly set upon this worke, that it was not likely that hee would long deferre the going about it, unlesse hee were soone warned to the contrary, especially upon Nathans encouragement, making a vow without delay to provide a resting place for the Arke, as Psal. 132. so Martyr. But according to Junius it is rather to bee held, that hee made that Junius.Psalme when hee brought the Arke into the Tabernacle, which hee had prepared in Zion, and therefore hee speaketh not of an house, but of a Tabernacle, v. 5. and of bringing the Arke from Kireath-jearim, v. 6. yet, as Lyra saith, Lyra.the Lord knowing David to bee very forward, made haste to restrain him from building a Temple, because the time of building it set by God, was not yet come; and something there is in that Psalme intimating it to have been made now, as v. 12. where the promise of God concerning Davids sonne is recited, which was not made till this time. The reasons against his building now V. 5, 6.were: 1 Because the Lord never spake word to any of the Judges of Israel about building him an house, nor yet to David, but was content to walke in a Tabernacle; and till such time as the Lord giveth order for the building of a Temple, no man ought to attempt it. 2 Which is not mentioned here, but 1 Chron. 22. 11. Because David had fought many battailes, and shed much blood, in the speech of David to Solomon, and in the speech of Solomon to King Hiram, 1 Kings 5. 3. because hee made many warres against his enemies round about; which two places being compared together doe shew, as Tostatus gathereth, Tostatus.that Davids many distractions by reason of his continuall warres, were the cause why hee could not build this house, especially because as is added, 1 Chron. 22. 9. Thou shalt have a sonne who shall live in peace, whose name shall therefore bee Solomon, hee shall build mee an house; so that meerly his shedding of blood in battaile was not the cause hindring him from this worke, for God himselfe directed him to fight these battailes, and fought for him, and shed this V. 9.blood, but because a most peaceable time was necessary to goe about it. If it bee said, God could have given David certain yeares of peace if it had pleased him wherein hee might have built: It is true, but it seemed good rather to him to respit the building of his house, till the reigne of one, all whose time should be peaceable, to intimate the universall peace which should be in the world when Christ should come, who was figured out by the Temple, and the peace of conscience coming by him. And accordingly it fel out, for he was born in the dayes of Augustus Caesar, in whose time there was peace 40 yeares, and being justified by faith in him, wee have peace with God, who is therefore called the Prince of Peace. For the omitting of this reason here, it was left out to bee afterwards supplyed, and therefore all the words now spoaken by Nathan to David are not here set downe. Now in prohibiting David to build him an house, lest he should bee discouraged, as thinking himselfe therefore not so much favoured by God, he addeth further a most gracious message to him, telling him, how much he had done for him, in raising him from a shepheard V. 8, 9.to be a King, destroying his enemies, and giving him a name according to the names of the great ones upon earth, that is, not of Abraham, Isaac, and Jacob, as some thinke, but of great Kings raigning farre and wide, and bringing under their obedience many peoples: for so David came to have a name by subjecting his enemies. And this the Lord spake not by way of upbraiding David by his benefits, but to enflame his heart the more with his love. And to shew this, he promiseth in the next words to appoint a place for his people to resort unto for divine worship, and that they should be settled in their V. 10.country, and not be afflicted againe, as in former times, and in the dayes of the Iudges, which, as Martyr hath it, is to bee understood partly, that for a Peter Martyr.long time, viz. during the raigne of David and Solomon his sonne, they should bee free from their enemies tyranny, so as they never had beene before in the time of al their judges, and partly upon condition of being obedient unto him, for if they had continued to walke in his law alwayes, they should never have beene removed, as for their disobedience they were in the Babylonish Captivity, &c. And that David might not thinke this motion of building God an house displeasing unto him, although hee was not permitted so to do, it is said 1 King: 8. 18. Whereas it was in thy minde to build me an house, thou didst well, which is here omitted, the Lord approved it expresly as a pious intention in David. And lastly because he bent his minde to the building of an house for God, the Lord promiseth to requite him with the like, and to build him an house, as it is said he did for the Midwives of Aegypt, he built them houses, V. 11. Exod. 1. 21.and v. 16. that his house should stand for ever, and that his kingdome should bee everlasting, the last words serving to explaine the former, for by his house is meant his kingdome, that should continue in him and his posterity throughout all ages, the accomplishment of which was in Christ, who came of David. But whereas it is said, thy kingdome shall bee established for ever before thee, Vatablus. Cajetan Sa.Vatablus understands it, thou living and seeing it, Caietan, for thee, Sa, thou seeing it, when thou art dead, because the soules of the faithfull see after death those things, that concerne their state; The Vulgar Latin, to take away all doubt hath it, before my face, but Hebr. it is plainly, before thy face, and the meaning is, this shall bee begun to bee done, thou living and seeing it, for David himselfe raigned after this 30 yeares, even as long as naturall strength permitted him to live, and saw his sonne Solomon made King in his stead, and so his house and kingdome was made sure before his face. For the meanes how Davids house should bee made firme, hee saith v: 12. When thou shalt sleepe with thy V. 12. V. 13.fathers, I will set up thy seed after thee, &c. and he shall build mean house. 1 Chron: 22. 9. hee shall live in rest and his name shall bee called Solomon. More particularly describing that sonne of his, which should raigne after him in a most glorious manner. But it is doubted by some, that Solomon was not meant in this place, because one is spoken of, that should bee set up after Davids death, whereas Solomon was made King, David yet living, 1 King: 1. Thus Ambrose, this could not be spoken of Solomon, for it must be one that was borne and Ambros. l: 3. in hic.made King after Davids death, and the Lord speaketh of a faithfull house, which hee would make him, as hee did not to Solomon, for hee himselfe erred grosly by idolatry, and hee erred, that wee might not erre in thinking Solomon to bee here meant, but know that all this was spoken mystically of Christ. Thus also August: who saith, that he began to raigne, his father yet living, Aug: l: 18. de Civit: c. 10.that wee might know that hee was not meant, and the Jewes themselves doe yet expect the accomplishment, of this in their Messiah to come. But as Peter Martyr saith, it is made so plaine 1 Chr: 22. 9. that this was spoken literally Peter Martyr.of Solomon, as that it cannot bee denyed, and hee was borne after this prophesie, and did not raigne any time to speake of, till after Davids death, although he were anointed King before, for the settling of the State, and indeed David was in a manner dead, when he was made King. All this then was in part fulfilled in Solomon, and perfectly in Christ, who was typified by him: for he truely is King over all Countries and Nations, and Solomon onelyonly over all the Nations about him, and hee and his posterity raigned a long time, which in Hebrew is commonly set forth by these words foreign for ever, but Christ Lyra.for ever and ever world without end. Lyra distinguisheth the things that are spoken of Solomon thus, some that hee did, were not figurative, as his Idolatry, some meerely figurative, as that his kingdome should extend to the ends of the world, and bee for ever, for this is spoken onelyonly figuratively of Solomon, and some both figurative and really agreeing to his person, as the building of the Lords house, his admired wisdome and glory.
And thus that must bee peculiar to Solomon, which is said, Vers. 14. If hee commit iniquitie, I will chasten him with the rod of men, but my mercy will I not take V. 14.from him. For Christ was without all spot of sinne. By the rod of men Theodoret understandeth such evills, as are wont to be laid upon the bodies of men Theodoret.here, Josephus, unfruitfulnesse of the earth, and sicknesses. Hierom, the sword Hierom. intradit Hebr.of the enemy. But experience sheweth, that it was trouble by warres sent upon Solomon in his age. By his mercy, that hee would not take from him, understand the mercy of preserving him from everlasting destruction, whence it may bee gathered, that Solomon repented and was saved, although some understand the mercy of being establisht in his kingdome and not put downe, as Saul was, who is therefore by and by mentioned, and it is promised that hee should not bee dealt with all as Saul was. And all this Nathan is said to have spoken to David to shew that hee was not ashamed to recant his former errour, whose example wee must follow, and not in stead of recanting seeke to maintaine any errour that wee have salne into: So Martyr.
Then went King David in and sate before the Lord, &c. that is, saith Lyra, into V. 18. Lyra. Cl…s. Ord. Pellican. Peter Martyr.the place of prayer neare the Tabernacle, hee is said to fit according to the Glosse by humilitie, when he quietly disposed himselfe thus to pray & to give God thankes, saith Pellican. Some saith Martyr hold, that hee sate to figure out Christs sitting at Gods right hand, some, that all things have their being from him, and some to shew the quietnesse of his mind, but for as much as the gesture in praying is not prescribed, wee shall not need to question it, whether hee did well or no in sitting. Thus also Augustine: Let not this move thee, that August. l. 2 ad Simplician. Non esse praescriptum, quomodo corpus ad or andum constituatur, modo animus Deo praesens peragat intentionem suam. Testatus. Cajetan. Iunius. Josephus.hee is said to have sitten praying, for Elias did the like when hee prayed for raine, by which examples wee are admonished, that it is not prescribed, in what gesture of body wee pray, so that the mind bee present doing the true intent unto God. Vatablus saith that none might sit before the Lord, but the King. But Tostatus and Dionysius expound sitting by abiding long and quiet; Cajetan, hee sat more in mind then body. Junius saith, it is a catachresis. Josephus, hee went unto the Arke, and falling downe upon his face hee worshipped; and I thinke, that his sitting is not properly to bee understood, because other holy men are said expressely to have kneeled, as Solomon, and Paul, and Christ himselfe, whose example must bee our imitation; and to kneele wee are invited in that saying, Come, let us worship and fall downe and kneele, &c. And for Elijah, hee is not said to sit, but to cast himselfe downe, and to put his face betweene his knees by an extraordinary propheticall gesture, as the Spirit moved him. Yet it is not absolutely necessary alwayes to kneele in prayer, for betwixt Easter and Whitsuntide of old it was forbidden to kneele and commanded to stand praying in token of Christs resurrection: and a man may pray walking, lying in bed, and riding, for hee must pray continually, but at the set times of doing our devotion publiquely or privately wee ought to preferre kneeling, as the most humble gesture before the highest majesty. Who am I (O Lord) and what is my house, that thou hast brought mee hitherto? The greater Peter Martyr.Gods gifts were towards David, the more hee humbleth himselfe before him, as contrariwise the more the wicked are lifted up, the prouder they are; that thou hast brought me hitherto, that is, to bee a King who was before so meane.
But this was a small thing in thy sight (O God) for thou hast spoken of thy servants house for a great while to come, and is this the manner of man O Lord God? these last V. 19.words saith Martyr are by some read affirmatively, making this the sense, this is the state and condition of the most excellent and greatest men in the world to enjoy kingly honour themselves and to leave it to their posteritie generation R. Kimhi.after generation. R. Kimhi alledgeth, 1 Chron. 17. 17. to prove this to bee the meaning, thou hast regarded mee according to the state of a man of high degree, this is thy manner of dealing with men of greatest dignitie, whereby thou dealest with me: R. Solomon reading it as wee doe, interrogatively, will have this to bee the sense; Is this thy manner of dealing towards man to imbrace him with R. Solomon.so much love? that is, saith Martyr, that Christ the sonne of God should come of my stock. And for the former sense, hee saith, it may bee referred to Christ also, thou respectest me for that excellent mans sake Christ Jesus, and not for my owne merits. Lyra, this is the manner of man, that every one is sollicitous for the good of his posteritie. Hugo hath both this and another, Lyra.that hee should give thee thankes for thy great benefits, and a third, that hee should serve thee in simplicitie and puritie of heart, and thou shouldest deale with him in mercy: Sallianus following the vulgar Latine, haec est lex Adami, Sallianus.saith that the meaning is, herein thou dealest with mee, as with Adam, upon whom thou conferredst happinesse not for himselfe onelyonly, but for his posteritie throughout all ages, conditioning yet with mine, as his, if they sinne, to punish them, but yet not to take thy mercy from them for ever, as thou didst not from the posteritie of Adam, for only the Angels sinning fel from mercy for ever, man sinning was reparable again by grace. Junius saith, he meant, that he dealt familiarly with him, as one man with another. For my part, seeing 1 Chro. 17. 17. Junius.maketh it plain which is here delivered obscurely, I following the author of that book, as the best expositors do resolve, that the meaning is nothing else, but that Gods dealing towards him, was as towards the greatest, the word Adam, man, being put here for a most eminent man, and foreign signifying a command, or law, for the manner or condition. And the rather, because the Lord had sent by Nathan to tell him, that hee had given him a name like the great ones upon earth, now David in these words answers to that in his thanksgiving by acknowledging the state and condition of the greatest and happiest man upon earth by Gods goodnesse to be his condition.
And what can David say more unto thee? that is, by way of petitioning, for thou V 20. Lyra.hast done more already for mee then I could have presumed to aske: so Lyra. But was it so great a matter to reigne temporally, that David found such a full complacency herein, that hee could not tell how to aske any thing greater? Answ. He meaneth onelyonly for temporall things, hee could not desire greater happinesse, and this being bestowed upon him in mercy did certifie him of the future happinesse, especially Christ the eternall King being prophesied of in the premises to come of him, in whom all nations are blessed, for thou Lord knowest thy servant, that is, by doing for mee and promising mee so great things shewest, that thou takest notice and care of mee, then which what greater happinesse can I attaine unto?
For thy word sake and according to thy owne heart hast thou done all these great things to make thy servant know them; that is, not for any merits of mine, but because V. 21.thou didst promise them, and that freely being moved by the goodnesse of thy owne will onelyonly, and hence it came, that so great favour hath beene shewed unto mee, as to make mee know all this, as of old the Lord would not hide, but shew unto Abraham, what he meant to do for that great familiaritie with himselfe, into which hee had received him. Lyra, and Martyr somewhat more Lyra. Peter Martyr.expressing the word, say according to thy promise made unto mee by Samuel and Nathan, and Martyr, by his making knowne these things unto him understandeth his giving him to consider them, as many doe not when they receive great benefits from God, 1 Chron. 17. for these words, for thy words sake, is, for thy servants sake, that is, for thy love unto him moving thee to promise.
Wherefore thou art great (O Lord God) Lyra, Wherefore thou art magnified, according to the vulgar Latine, that is, art magnificent, for this the greatnesse V. 22. Lyra Peter Martyr.of thy gifts doe argue being given to the unworthy, Vers. 23, 24. Gods goodnesse is further amplified by recounting what hee did for his people Israel both in bringing them out of Egypt, and expelling the inhabitants of that Land before them, as is explained, 1 Chron. 17. 21. 22. The rest of this Chapter from Vers. 25. is spent in praying, that God would doe for him and his house as hee had spoken, the veritie of Gods word being insisted upon againe V. 25.and againe, as the ground of his confident asking this. There are two causes saith Lyra, why David prayed thus earnestly for that which was promised him. 1 Because all good which the Lord hath promised is to bee attained by prayer; 2 Because all men are subject to sinne, and Gods promises of good are conditionall, that such as to whom his promises are made may bee contained in obedience, or having sinned repent, and so bee made capable of these promises. For any revelation made now unto David touching the place and the forme of the Temple, which his sonne should build, nothing is here said, yet 1 Chron. 28. 11, 12. 19. David giveth Solomon a patterne of all things, and gold and silver to make each thing, saying, that hee had them delineated to him from the Lord. And this most probably was done now for his greater comfort, as Tostatus thinketh, although Theodoret and Lyra, not till after his numbring of Tostatus. Lyra. Theodoret.the people, and the threshing floore of Arannah the Jebusite pointing out unto him for sacrifice.
Touching Davids sonne Solomon, of whom somewhat hath beene already said, that most probably notwithstanding his great sinning, hee was finally Of Solomon.penitent and saved; It is objected that it is improbable, because for his wickednesse, it is threatned that the kingdome should in the greatest part bee rent from his sonne, which was not reversed, as it should have been, if he had been penitent, as the sentence against Nineveh. I answer, David after his great sinnes of murther and adultery was penitent, yet hee and his house suffered temporally notwithstanding, wherefore this is no argument of Solomons finall impenitency, to make us the more fearefull of offending, God doth severely punish even the penitent here, whose soules hee saveth hereafter.