Chapter 7

1 Nathan first approving the purpose of David to build God an house, 4 after by the word of God forbiddeth him. 12 He promiseth him benefits and blessings in his seed. 18 David’s prayer and thanksgiving.

1. Sat in his house. The word here translated “sat” also means “to dwell” and is frequently so rendered (see v. 2). The context seems to demand such a rendering here. The idea is, “while the king dwelt in his own house,” that is, after it had been built. David began to think of the inconsistency of having a beautiful home of his own but no place that could be called the house of God. See the parallel account of the events of this chapter in 1 Chron. 17.

Rest round about. The period of peace permitted David to give his time and energy to other things. Under these circumstances he began to contemplate the building of a temple for the worship of God.

2. Unto Nathan. This is the first mention of Nathan the prophet, but he was evidently already a confidential counselor of the king, to be consulted on important matters in which David desired specific directions from God. Nathan became a prominent figure in David’s reign and also in the reign of Solomon (see 2 Sam. 12; 1 Kings 1:10–12, 34, 38).

Within curtains. The word for “curtains” is that used in Ex. 26 and 36 for the covering of the tabernacle. The tent in which the ark was housed was a temporary structure probably similar to the Mosaic tabernacle. The original tabernacle and the altar of burnt offering were at Gibeon (1 Chron. 21:29; 2 Chron. 1:3–6). With the ark in a tent in Jerusalem, there were now two national shrines. It was the Lord’s purpose, however, that there should be only one central place of worship (Deut. 12:13, 14), and it was David’s plan to establish one great national shrine in Jerusalem.

3. Nathan said. Nathan was a prophet, but at the moment was evidently expressing his own private opinion. A prophet can give to men an inspired message only if God has given to him such a message. It is the prophet’s privilege when confronted with a difficult question to pray for an inspired answer, but the disposition of the answer is of the Lord. There are times when the Lord sees it is better for men to make their own decisions and thus develop the faculty of wise judgment. At other times He is pleased to send a divine message. Such divine communications are frequently qualified by the distinguishing statement, “Thus saith the Lord” (see v. 5).

Go, do all. The purpose expressed by David appeared good and Nathan naturally thought that it was right for the king to carry it into execution. The prophet, however, had not received any confirmatory message. He spoke according to his own sense of right, and not in response to divine revelation.

4. Word of the Lord came. The communication was distinctly marked as coming from God (see on v. 3), and was in direct opposition to Nathan’s earlier expressed view. There is no evidence, however, of any spirit of rebellion on the part of Nathan when he was asked to return to the king and acknowledge his previous error. It requires divine grace to admit that one has made a mistake and to set about graciously to rectify the error.

5. My servant David. David was a servant of God and had himself spoken by inspiration, as in the composition of his psalms. To him also applied the title “prophet” (Acts 2:30). On this occasion the Lord chose to speak to him not directly, but through another prophet. God works through different individuals and divine light comes through various channels. Similarly today, God works through the organization of His church and calls for mutual love and confidence among the brethren and warns against the danger of individual independence. If David had possessed pride of opinion, he might have become highly incensed at having his ideas crossed. Instead he accepted the divine rebuke, even though it was contrary to both his own purpose and the prophet’s judgment.

Thus saith the Lord. When messages come bearing this label men ought to give heed. If there is suspicion as to the genuineness of the message (see John 4:1), tests have been specified in the Word of God whereby the validity of the claims may be tested (Num. 12:6; Deut. 13:1–3; 18:22; Matt. 7:15–20; John 4:1–3). The responsibility is ours to discover the source of the communication, and if it be of God, to follow it.

Build me an house? The question implies a negative answer. The parallel passage reads: “Thou shalt not build me an house” (1 Chron. 17:4).

6. Whereas. Or “for” or “because.” The reason why David should not build the house for God is here given.

Since the time. It was now about 450 years since the Exodus (see on 1 Kings 6:1). During that time the tabernacle had been the earthly dwelling place of God. It had frequently been moved from place to place, and even now the time had not yet arrived for a permanent place of worship for the children of Israel. These temporary arrangements having continued for so long a time, a tent could suffice for a little while longer until arrangements could be made for the building of the Temple.

7. The tribes of Israel. The parallel passage reads, “the judges of Israel” (1 Chron. 17:6). The difference in Hebrew is in only a single letter. The LXX gives “tribes” in both references.

8. Sheepcote. Literally, “an abode,” here evidently of sheep.

9. Have made thee. This may be translated as a future, “will make thee,” although the Jewish scholars who introduced a form of punctuation into the Hebrew text between the 6th and 9th centuries a.d. inserted a mark that, if valid, requires the verb to be translated in the past tense.

10. Afflict them any more. All through the period of the judges the Israelites had been suffering affliction at the hand of their enemies. This was not in harmony with the purposes of God, and the Lord now promised them a period of cessation from oppression. The promise, however, was conditional. A glorious destiny would be theirs only on condition that they work in harmony with the plans and objectives of heaven. But because of a persistent refusal to accept their high privilege the Lord’s professed people were repeatedly allowed to fall into the hands of their enemies until they were destroyed as a nation and rejected as God’s chosen people.

11. Have caused thee to rest. By a change of punctuation (see on v. 9) this may be translated as a future. If the events of ch. 8 follow chronologically, David was yet to see more wars. Nevertheless the words may be construed to refer to the temporary cessation of war mentioned in ch. 7:1. In that event the translation of the KJV should be retained.

An house. God would establish the family of David, securing the succession of the throne to his posterity.

12. Set up thy seed. This has primary reference to Solomon, David’s successor and the builder of the Temple. But David was also shown that the Messiah was to come in his lineage (see Acts 2:30).

13. For ever. Had Israel been true to God the nation of Israel would have continued forever and the glorious Temple would never have been destroyed (see PK 46, 564). That which God purposed to do for the world through the nation of the Hebrews He is now accomplishing through the church (PK 713, 714). Regardless of the failure of man, God’s purpose will ultimately be carried out in the establishment of an eternal kingdom through Christ (Luke 1:31–33; cf. Ps. 89:29, 36, 37; Dan. 2:44; Dan. 7:14, 27; Obadiah 21; Micah 4:7; Heb. 1:8).

14. I will be his father. See 1 Chron. 22:9, 10; 28:6. In this promise God was identifying Himself with David and his seed. Those who followed David on the throne of Israel were to reign in the name of the Lord, as sons of God and representatives of heaven. When the literal descendants failed, the promises were fulfilled in Christ (see Heb. 1:5).

Chasten him. God’s chastenings are acts of love. His judgments are sent to bring men back to their senses and back to righteousness. A wise and loving parent will chasten the child he loves (Prov. 3:12; Heb. 12:5–10). The clause is omitted in 1 Chron. 17:13.

Rod of men. God frequently employs men to chasten men. His judgments upon nations are often sent through nations (see Isa. 10:5, 6; Jer. 51:20). Assyria and Babylon were sent to chasten Israel and Judah.

15. Shall not depart. A conditional promise that could not be fulfilled because of human failure. The privileges now belong to spiritual Israel.

From Saul. Saul, too, had been promised the kingdom “for ever” (see 1 Sam. 13:13).

Before thee. Literally, “from thy faces,” that is, from thy presence. These promises were conditionally true of David.

16. Shall be established. Because of the failure of David’s descendants these important promises will be ultimately fulfilled only through Christ and His church (see Isa. 9:6, 7; Jer. 23:5, 6; 33:14–21).

17. So did Nathan speak. Up to this point the record has been of the commission that Nathan received from the Lord for David (vs. 5–16). This verse states that he carried it out.

18. Sat before the Lord. Probably in the tabernacle in which the ark rested. David was overwhelmed at the revelation that had been given to him. He was not to be permitted to build the Temple, but the promises made to him entirely compensated for the initial disappointment.

Who am I, O Lord God? As David sat in meditation he probably reviewed the years that had gone, thinking first of himself as a humble shepherd lad wandering over the hills and becoming acquainted with the ways of God; then how he had been chosen for the kingdom, but had fled over the hills of Judah as a fugitive, little knowing one day what new trial and danger the next would bring forth. Now at length he enjoyed peace, and with it came the promise from God as to the future of his kingdom. David was overwhelmed at the thought. With deep humility and utter self-abnegation he cried out, “Who am I, O Lord God?” By human standards David would be considered a man of extraordinary accomplishments, an unusual leader, a man of deep piety and great courage, a man of honor and success, one of the world’s greatest poets and one of history’s outstanding kings. But David felt deeply humble before his Maker, and as totally unworthy of the high honor God bestowed upon him and his house.

The word “God” is here written in capital and small capital letters—“God.” This is done to indicate that it is a translation of Yahweh. When Yahweh stands alone or in combination with ХElohim it is translated “Lord.” When it is preceded by ХAdonai, “Lord,” as here, it is rendered “God” (see Vol. I, pp. 35, 173).

19. The manner of man. Literally, “the law of man,” that is, human law. The meaning of this phrase is obscure. The parallel passage reads, “and hast regarded me according to the estate of a man of high degree.”

20. Say more. David was overwhelmed at the honor shown him and words failed him to express his gratitude.

Knowest thy servant. David knew that the Lord was acquainted with him and could read the thoughts of praise and thanksgiving that filled his heart.

21. For thy word’s sake. “For thy servant’s sake” (1 Chron. 17:19). For the latter expression see Ps. 132:10; cf. 2 Chron. 6:42.

22. Thou art great. See Ps. 86:8–10; 71:19; 89:6–8.

23. Is like thy people. David considered it the highest privilege to be numbered among the people of God. What nation could be greater or more highly honored than one chosen by the Lord as His (see Deut. 4:7, 32–34)?

A people to himself. The reference is to the Exodus. God manifested His great interest in Israel by redeeming them from their position as a race of slaves in Egypt.

To make him a name. The Exodus made God’s name great among the nations of earth, for it displayed His incomparable power over the greatest nations of earth.

Great things and terrible. Compare Deut. 10:21. The thoughts that were then going through David’s mind as he contemplated the Lord’s wonderful dealings with Israel at the time of the Exodus were similar to the thoughts of Moses as expressed in Deut. 4:7, 32–34.

Their gods. The gods of Egypt were many, famous, and supposedly powerful. The Exodus was recognized as a triumph not only over the land of Egypt but over the gods of Egypt. When Israel triumphantly left Egypt there was no need for further question among any of the Egyptians as to who was the true God. The Egyptian gods themselves had no might, but Satan manifested his power in their behalf, and the Exodus was thus another victory of God over Satan in the great controversy of the ages.

24. Become their God. God had promised to establish Abraham’s posterity in the land of Canaan and to be their God (Gen. 17:7, 8). Through Moses He promised to redeem the seed of Abraham from Egyptian bondage, and to be their God (Ex. 6:7, 8). Those promises had now been fulfilled.

26. Let thy name be magnified. The overtone of David’s prayer was that glory might come to the name of God. Those who seek to magnify themselves reflect the attitude of Lucifer, who desired to exalt his “throne above the stars of God” and aimed to “be like the most High” (Isa. 14:13, 14). By contrast the song of the unfallen angels is “glory to God in the highest” (Luke 2:14) and “blessing, and honour, and glory, and power” unto “him that sitteth upon the throne” (Rev. 5:13). The secret of David’s greatness was his humility. He who is willing to humble himself as a little child is “greatest in the kingdom of heaven” (Matt. 18:4).

28. Thy words be true. David had confidence that the Lord would abide by His promises. He had faith that his prayer would be answered. His prayer was, in fact, the acceptance of the wonderful and gracious promises of God.

29. Be blessed for ever. The parallel passage reads: “Thou blessest, O Lord, and it shall be blessed for ever” (1 Chron. 17:27). When God promises man a blessing there is no power on earth strong enough to reverse it, except a perverse human will that refuses to meet the conditions (see Num. 23:20). Men dishonor God when they doubt His promises or fail to claim His blessings. The Christian life would be much happier and hope would be the brighter if all would have more confidence in the certainty of the promises of God. David’s life was both happy and fruitful when he cheerfully resigned himself to the will of God. It was his hope and purpose to build the Temple, but that task, he was told, was not for him. Humbly he submitted to the divine will, accepting those tasks that God had for him, and not permitting himself to become sullen and morose because he was not permitted to carry out his own purpose. Many consider themselves slighted and rejected if not allowed to proceed with all their desires. Others are determined to go forward with tasks for which they are not fitted and to which the Lord has not called them, vainly endeavoring to accomplish a work for which they are insufficient, meanwhile neglecting to do those things that are within their powers and to which they are called by the Lord. This chapter is a striking example of resignation to God’s will.

Ellen G. White comments

1–29PP 711–713

2, 3 PP 750

2–5, 8–10PP 711

4–13MH 473

11–13, 18, 19  PP 712