Chapter Seven
David Desires God to Dwell in a Better Structure
[Verses 1-7 parallel 1 Chronicles 17:1-6]
7:1 Now when the king lived in his house and the LORD had given him rest from all his surrounding enemies, 2 the king said to Nathan the prophet, “See now, I dwell in a house of cedar, but the ark of God dwells in a tent.” 3 And Nathan said to the king, “Go, do all that is in your heart, for the LORD is with you.”
An unknown amount of time had passed as David is now living in his “house of cedar” (see 2 Samuel 5:11), and his enemies, for the most part, have been subdued. David must have been thinking about how the Ark of the Covenant sits in a tent while he sits in a structure of wood. This apparently seemed wrong, or at best, disproportionate, as God should have something better than what he had. So he gets the idea to build a structure for God, something God never asked for. He then shares his thoughts wth a prophet named Nathan, who will play a very important role in David’s life. Nathan tells David to go ahead with his idea, for YHWH is with him. Seeing that in the next verse we read where God reverses what Nathan told David, that he was likely speaking out of his own mind and did not consult with God before answering.
7:4 But that same night the word of the LORD came to Nathan, 5 “Go and tell my servant David, ‘Thus says the LORD: Would you build me a house to dwell in? 6 I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling. 7 In all places where I have moved with all the people of Israel, did I speak a word with any of the judges of Israel, whom I commanded to shepherd my people Israel, saying, “Why have you not built me a house of cedar?” ’
That night YHWH gave Nathan a message to pass on to David. His message essentially asks, “Why do you want to build me a house to dwell in?” He then points out that He has not lived in a house since He desired to dwell with His people, the people of Israel. He rhetorically asks, “Did I ever ask any of the judges to build Me a house of cedar?”
Considerations
Did Nathan Lie?
Many question that when Nathan said, “Go, do all that is in your heart, for the LORD is with you,” did he lie? He even used God’s name in his response, but then we read that God had other plans, that David was not to build the Temple. So did he lie or did God change His mind? Scripture tells us that, “God is not man, that he should lie, or a son of man, that he should change his mind. Has he said, and will he not do it? Or has he spoken, and will he not fulfill it?” (Numbers 23:19, ESV, see also Titus 1:2; Hebrews 6:18; James 1:17) So, from our perspective Nathan lied, but since he was not chastised or killed (Deuteronomy 18:20 teaches that a false prophet is to die), we can then, based on Deuteronomy 18:22, determine that Nathan probably liked what he heard and enthusiastically spoke presumptuously, since he was a true prophet of God, as we find out in verse four..
The Difference Between the Tabernacle and the Temple
Before we hear about the covenant between God and David, we need to review the fundamental difference between the Tabernacle that was built in the wilderness and the Temple which will be first built by David’s son Solomon. It is not the fact that one is portable and the other is not. The biggest hint is in the name itself, the word ‘tabernacle’ (Hebrew miš·kān’) refers to a dwelling, a place to lodge. God desired to be with His people as they progressed into the Promised Land and afterward, but as time progressed, the people began to be influenced by neighboring nations and violated their covenant with God multiple times and in multiple ways. Even though God continued to dwell with them, he knew that He would withdraw His presence due to continual disobedience.
When we read about God in His Word and see His authority, His character, and His power by just looking at the world He created, we quickly realize that no matter how big we think God is, or how powerful we think He is, it would be truly an underestimate by massive margins! So what does it mean for God to ‘dwell’ somewhere on earth? Was it for man’s desire or God’s desire? It was God’s desire! He wanted to be among His people in an intimate way, something beyond what His creation provided. But there is a problem, how does a holy God dwell among sinners? We see that the Tabernacle was more than a ‘structure’, it was a “system that combined protocols and sacred items” to allow mankind to temporarily be in the presence of a holy God. The ongoing shedding of blood from innocent animals is what provided the temporary cover (atonement) that made it work. It should be noted that every component of the construction of the Tabernacle pointed to the coming Messiah (click here to read more), who would once and for all sacrifice Himself so that He can once again dwell with His people. And since He rose from the dead and cannot die, those that put their faith in Him will spend eternity with Him.
But what about the Temple? Isn’t it the same thing but with a more permanent structure? Actually, no. A hint is dropped into verse thirteen, “He shall build a house for my name, and I will establish the throne of his kingdom forever.” (2 Samuel 7:13, ESV, emphasis added, see also 1 Kings 5:6; 8:19; 1 Chronicles 22:10). What does God mean “for my name”? It refers to something that represents Him, but is not Him. Confused? The Temple was a structure for man’s benefit, not God’s. Sure it was the location like the Tabernacle where the “system of protocols and sacred items” allowed sin to be covered, and a location that represented Him, but not for Him to dwell, especially for us today since after Jesus’ resurrection, the Holy Spirit now dwells in every believer! Now that’s intimacy!
The Covenant Between YHWH and David (The Davidic Covenant)
[Verses 8-17 parallel 1 Chronicles 17:7-15]
7:8 Now, therefore, thus you shall say to my servant David, ‘Thus says the LORD of hosts, I took you from the pasture, from following the sheep, that you should be prince over my people Israel.
God now tells Nathan what He wants him to convey to David. He first identifies Himself as YHWH ṣᵉḇā·ʾôṯ’, (click here to read more regarding this identity). Nathan was to tell David that God brought him from the pasture where he was following sheep so that he could lead His people. The contrast between from following sheep in a field to leading a nation underscores God’s involvement, this was by His design.
7:9 And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth.
He continues by saying that He has been with David wherever he went and has cut off all of his enemies that fought against him. God then switches from what He did in the past to what He will do for David in the future, these unconditional promises constitute what scholars now call the Davidic Covenant (although He notes that He will discipline due to any lack of obedience, see verse fourteen). There are several promises in the following text including this first “I will” statement, that God will make David a great name, a name whose reputation and recognition will continue throughout history as being a great man. With books, movies, and even television mini-series that are still being written and produced, gives witness of this promise’s ongoing fulfillment.
7:10 And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house.
God next promises that He will appoint (Hebrew śǎm·tî’, to commit, to set) a place (Hebrew mā·qôm’, a location) for His people Israel and will plant them (Hebrew nᵉṭǎʿ·tî, to cause them to settle) so that they will live in their own place and not be disturbed anymore. That violent men (Hebrew ḇᵉnê’, son or male from a particular group, and Hebrew ʿǎw·lāh’, being unrighteous) will not afflict them any more, as it was in the past during the time of the Judges. These promises do not supersede the Mosaic Covenant (click here to read more) as those conditions still apply, but it does promise that God will grant them a time of peace, which is amplified in the promise that God will grant David rest from his enemies.
These promises may also act as a reminder to David that the land area promised through the Abrahamic Covenant had never been fully obtained by the people of Israel. Some of the nations that were to be purged still remained in the land.
Continuing with what He will do for David, God uses a “word play” (click here to read about the Bible’s use of literary devices) or more precisely a “homographic pun” (the use of the same word with two different definitions) by promising him a house. Not a structure that can be called home, but a lineage, a royal dynasty of kings. The word house can be used as a reference to a structure (like a home or where something is stored or placed) or it can refer to a family or household, a lineage. For example the “house of Israel” refers to the descendants of Israel (Jacob), so as David wanted to build a house for God, He will make David a house. The remaining promises could be considered in a sense, a “subset” of that promise.
7:12 When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom.
God promises David that after he dies (to lie down with your fathers, is an often used Biblical idiom that refers to dying and the person being buried with their other family members who have died before, it also carries the meaning that they are now together after death, see Deuteronomy 31:16; 1Kings 1:21; 2:10; Acts 13:36) He will raise up David’s offspring, one who will come from his body and establish (Hebrew hǎḵî·nō·ṯî’, to set up, make ready) his kingdom.
7:13 He shall build a house for my name, and I will establish the throne of his kingdom forever.
This offspring will build a house for God’s name, and God will establish (same Hebrew word) his kingdom forever. David is not to build the Temple (see 1 Chronicles 17:4), but one of his sons will.
7:14 I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men,
God says He will be to this offspring of David’s, a father, and this offspring will be to Him a son. God notes that there will be an intimacy between the offspring and God, but when he commits iniquity (Hebrew hǎ·ʿǎwōṯ’, to bend, to do wrong), God will discipline him with the rod of men and the stripes (Hebrew ḥiz·zāy·wōn, to strike, a mark) of the sons of men. Note that there is no conditional ‘if’, it’s when he does something wrong he will be judged and punished (an ominous hint).
7:15 but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you.
BUT, and that’s not a typo, here God clearly states that His steadfast love (Hebrew ḥǎs·di’, can refer to a number of words including kindness, loving-kindness, mercy, goodness, faithfulness, etc.) will not depart from this offspring, unlike when he took it from Saul.
Let’s stop for a moment and look at the root of the word that is translated here as “steadfast love,” it is חֶסֶד or ḥě’·sěḏ, the meaning, which, as pointed out above, can indeed refer to a number of words, but that may be too simplistic of an explanation. The author Gordon R. Clark wrote the following in a summary regarding this amazing word:
The word cannot be adequately translated in many languages, including English. It is not merely an attitude or an emotion; it is an emotion that leads to an activity beneficial to the recipient. The relative status of the participants is never a feature of act, which may be described as a beneficent action performed, in context it is a deep and enduring commitment between two people or parties, by one who is able to render assistance to the needy party who in the circumstances is unable to help him- or herself.
The use of the word in the Hebrew Bible indicates that חֶסֶד is characteristic of God rather than human beings; it is rooted in the divine nature, and it is expressed because of who he is, not because of what humanity is or needs or desires or deserves. Yahweh’s tenacious commitment to Israel even in the face of their blatant and persistent rebellion demonstrates that חֶסֶד is an enduring quality of God. This commitment leads him to punish his wayward people and to regulate their punishment in such a way that they desire to return to him. Although it is not at the time apparent to Israel, חֶסֶד יהוה is still available and Yahweh awaits the opportunity to manifest it again when his people repent and return to him.
Yahweh expects his people to emulate this quality that he so frequently demonstrates, even though people’s expression of it can be only a pale reflection of Yahweh’s. As Leon Morris has well said of חֶסֶד, ‘In men it is the ideal; in God it is the actual’ חֶסֶד is a supreme human virtue, standing as the pinnacle of moral values.[1]
7:16 And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever.’ ”
God reiterates that David’s house and his kingdom will be made sure (Hebrew něʾ·mǎn’, made firm, endure) forever, David’s throne will be established (a different Hebrew word, nā·ḵôn’, fixed, setting in place) forever. David’s offspring did rule over Israel for more than four hundred years, but was removed because of disobedience and evil behavior. Yet, out of the “stump” of Jesse (as Isaiah phrased it, see Isaiah 11:1-2), God raised up a new ‘branch’ (click here to read about this word) that will reign forever (see see also Isaiah 9:6-7; Jeremiah 23:5-6; Luke 1:31-32).
The covenant that the Lord established with the house of David became the nucleus around which messages of hope proclaimed by Hebrew prophets of later generations were built (cf. Isa 9:1–7; 11:1–16; 16:5; 55:3; Jer 23:5–6; 30:8; 33:15–26; Ezek 34:23–24; 37:24–25; Hos 3:5; Amos 9:11; Zech 12:7–8). To a people broken and humbled by invaders sent as agents of divine punishment, the Lord’s promise to David of a kingdom that “will endure forever” (v. 16) was the seed of hope that resurrected a nation. The Lord’s promise of an enduring house for David became Israel’s assurance that God would once again lift the nation up and cause it to flourish anew.[2]
7:17 In accordance with all these words, and in accordance with all this vision, Nathan spoke to David.
Nathan then spoke these words just as God told Nathan to do in the vision he had that night.
Considerations
Fulfillment of an Old Prophecy
Just before Jacob died he called each of his sons together to bless them (see Genesis 49:1-27). The blessings were prophetic as they pertained to the tribes that were created by their offspring. For the tribe of Judah, Jacob prophesied, “The scepter will not depart from Judah, nor the ruler’s staff from his descendants, until the coming of the one to whom it belongs, the one whom all nations will honor.” (Genesis 49:10, NLT) The scepter and ruler’s staff both point to leadership and royalty. Not only did Jacob say that kings will come from the line of Judah, but also that they will remain in power until “the one whom all nations will honor,” referring to the Messiah, Jesus. With this covenant with David, not only will the kings come from the tribe of Judah, the eternal line of kings will come from the line of David, culminating in Jesus.
The Sad Misunderstanding of the Davidic Covenant
Some believe that a misunderstanding of the Davidic Covenant was partially responsible for the sin of Judah's later kings as they erroneously thought that they could do essentially anything they wanted to do without incurring judgment from God. Professor and author Dr. Jeffrey J. Niehaus explains:
Jeremiah’s ministry was as difficult as it was partly because of a popular misunderstanding of the Davidic covenant. The episode in Jeremiah dubbed a Temple Sermon by commentators illustrates the misunderstanding. Jeremiah addresses people coming to the temple:
Do not trust in deceptive words and say, “This is the temple of the LORD, the temple of the LORD, the temple of the LORD!” If you really change your ways and your actions and deal with each other justly, if you do not oppress the foreigner, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm, then I will let you live in this place, in the land I gave your ancestors for ever and ever. But look, you are trusting in deceptive words that are worthless. (Jer. 7:4–8)
The divinely commanded “sermon” has two major components: (1) the people are routinely violating the Mosaic covenant under which they all live (vv. 6, 9–11); (2) they mistakenly place confidence in the temple of the Lord (v. 4). Because of their presumption, the Lord rebukes them as robbers: “Has this house, which bears my Name, become a den of robbers to you? But I have been watching! declares the LORD” (v. 11). Jesus later takes up the accusation: “ ‘It is written,’ he said to them, ‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers’ ” (Matt. 21:13; cf. Mark 11:17; Luke 19:46). They are robbers in both cases because they deprive the Lord of honor they should render him. Jesus’ audience would have understood the implication. Their behavior is preparing the same doom for them that befell Judah long ago. They would be dispossessed by a great empire, and lose both temple and land (cf. Jer. 7:12–15).
But what was it—that is, this confidence in the “temple of the Lord”? It was a popular misunderstanding of the Davidic covenant temple promise. The Lord promised David’s son would build the temple for his Name, and possess a throne and a kingdom that would last “forever” (2 Sam. 7:16a) and people wrongly thought the promised temple, throne, and kingdom were the ones they knew in Jerusalem and Judah. They had forgotten the Lord’s words to Solomon:
If you or your descendants turn away from me and do not observe the commands and decrees I have given you and go off to serve other gods and worship them, then I will cut off Israel from the land I have given them and will reject this temple I have consecrated for my Name. Israel will then become a byword and an object of ridicule among all peoples. (1 Kings 9:6–7)
An earthly Davidic throne and kingdom would not last forever, as Jeremiah warned them. It did not last forever, as God’s people learned to their cost. So the prophet clarifies: “You are trusting in deceptive words that are worthless” (Jer. 7:8).
The Davidic covenant would not trump the Mosaic covenant. Because God’s people had a lifestyle of Mosaic covenant violation, they risked losing temple and land. Nonetheless, true repentance is possible: “Reform your ways and your actions, and I will let you live in this place” (Jer. 7:3b).
The verse bears closer examination because of a Hebrew feature that eludes translation. In Jeremiah’s day, Hebrew was written without vowels. The absence of vowels produces an ambiguity in verses 3 and 7, and the ambiguity is theologically important. The Hebrew phrase in question (ואשׁכנה אתכם במקום הזה, v. 3b) has been translated, “I will let you live in this place” (lit. “I will cause you to dwell in this place”). If, however, one takes the direct object marker (את) as a preposition (also את), one would translate: “I will dwell with you in this place.” That is a good promise, but it entails its opposite. If the people do not repent, the Lord warns: “Therefore, what I did to Shiloh I will now do to the house that bears my Name, the temple you trust in, the place I gave to you and your ancestors. I will thrust you from my presence, just as I did all your fellow Israelites, the people of Ephraim” (v. 15). This is a clear warning of temple abandonment. Because the people pay no heed, the Lord does later abandon his temple (cf. Ezek. 8:6, 10–11) in fulfillment of the Temple Sermon warning he gave through Jeremiah.[3]
David’s Prayer of Gratitude
[Verses 18-29 parallel 1 Chronicles 17:16-27]
7:18 Then King David went in and sat before the LORD and said, “Who am I, O Lord GOD, and what is my house, that you have brought me thus far?
The text reads that David went in and sat before YHWH, most agree that David had likely gone to the tent where the Ark of the Covenant was placed and spoke these words of prayer. He begins with a humble statement that asks God, “Who am I…?” He considers himself to be insignificant and then asks, “What is my house?,” recognizing that his family was unimportant. Remember, in verse eight above, God had Nathan tell David that He brought him from one who followed sheep to that of being the king over His people, this is not your typical “rags to riches” story, that was the hand of God! David is truly at awe of God, not from a perspective of how great he is for God choosing him, quite the opposite, he glorifies God. That God is truly a great God, as he chose a nobody, and made a king out of him. He truly understood that everything is about God, and nothing is about him. He wasn’t made king because he was great, and if there was greatness found in him, it was God’s doing, not his.
7:19 And yet this was a small thing in your eyes, O Lord GOD. You have spoken also of your servant’s house for a great while to come, and this is instruction for mankind, O Lord GOD!
David knew, as he was talking to the creator of all things and being all powerful, that making him king was nothing in comparison to what He has done and will continue to do. And now he hears that his house will serve as royalty from now on, and that this instruction is for all of mankind, he cries out again, “O Lord GOD!” Perhaps at this time David realized the full scope of God’s promise, that the Messiah would come through his lineage. As Jeremiah will later proclaim, “Behold, the days are coming, declares the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell securely. And this is the name by which he will be called: ‘The LORD is our righteousness.” (Jeremiah 23:5-6, ESV, see also Isaiah 11:1; Jeremiah 33:14-16, click here to read more about the term ‘branch’)
7:20 And what more can David say to you? For you know your servant, O Lord GOD!
Simply stated, David ran out of words to say. This is likely true for all of God’s people, what more can be said, as there are no words that can fully encapsulate God’s greatness.
7:21 Because of your promise, and according to your own heart, you have brought about all this greatness, to make your servant know it. 22 Therefore you are great, O Lord GOD. For there is none like you, and there is no God besides you, according to all that we have heard with our ears.
David is ’stumped’ as to why God chose him, he knew that he did not deserve these promises, but knew that these promises had been given him for a reason and acknowledges that, “For the sake of Your word and according to Your own heart, You have done everything great, revealing this to Your servant.” (2 Samuel 7:21, TLV) David noted how God spoke of the future with ease which demonstrated to him that God is truly the master of all things past, present, and future, so he calls Him great, and that there is none like Him. He further proclaims that there is no other God besides Him, just as they had heard with their own ears (likely referring to Nathan and himself).
7:23 And who is like your people Israel, the one nation on earth whom God went to redeem to be his people, making himself a name and doing for them great and awesome things by driving out before your people, whom you redeemed for yourself from Egypt, a nation and its gods? 24 And you established for yourself your people Israel to be your people forever. And you, O LORD, became their God.
After identifying God being truly unique, David now turns his attention to the people God put him as leader over, he calls the people of Israel, “the one nation on earth whom God went to redeem to be his people,” as they are just as unique. They were the “one nation” on earth that God redeemed to be His people from Egypt, and made Himself a name by demonstrating His power and superiority over Egypt’s deities through the ten plagues and the crossing at the Red Sea (click here to read more). Establishing the people of Israel for Himself forever, that He, the ONLY true and real God, became their God.
7:25 And now, O LORD God, confirm forever the word that you have spoken concerning your servant and concerning his house, and do as you have spoken.
David begins his request by asking YHWH to confirm (Hebrew hā·qēm’, to arise, to stand, a unique word that has multiple figurative meanings, including: to keep, to establish, to set, etc.) forever the word that He spoke to him through Nathan concerning David himself and concerning his house, and do as He had said. This may sound strange to some, but David, now after hearing what God had promised and praising God, his heart was now open and ready to receive, and so he asks God to proceed.
7:26 And your name will be magnified forever, saying, ‘The LORD of hosts is God over Israel,’ and the house of your servant David will be established before you. 27 For you, O LORD of hosts, the God of Israel, have made this revelation to your servant, saying, ‘I will build you a house.’ Therefore your servant has found courage to pray this prayer to you.
David adds that YHWH’s name will be magnified forever, as people will say that the LORD of hosts (Hebrew ṣᵉḇā·ʾôṯ’, referring to His power and heavenly armies) is God over Israel and the house of David will continue forever (note that he is using the humble identification as being a servant). David acknowledges God’s promises and due to this revelation that God will do these things, he now has the courage to pray this prayer.
David would never have dared to ask Yahweh for a dynasty that would never end, had not the surprising and overwhelming promise been made to him. Such a request would have seemed extremely presumptuous.[4]
7:28 And now, O Lord GOD, you are God, and your words are true, and you have promised this good thing to your servant. 29 Now therefore may it please you to bless the house of your servant, so that it may continue forever before you. For you, O Lord GOD, have spoken, and with your blessing shall the house of your servant be blessed forever.”
In boldness David asks YHWH to bless his house so that the house may continue forever, just as He said and promised.
Considerations
Why would David ask for something that was already promised to him?
There are a number of examples in the Bible where something has been promised by God and is prayed for to occur. For example when the prophet Daniel was reading in Jeremiah’s writing that the captivity in Babylon would last seventy years and that time was near, Daniel prayed for it to occur (see Daniel 9:2-3). There are some promises that do require a response such as the promise of forgiveness requires repentance or when we need wisdom (see James 1:5), healing (James 5:14), or any kind of need (Matthew 7:7-8), we need to ask. But this promise didn’t need a response, or an appropriation, it would have been given without one. It does, however, offer us an insight to David’s heart, just like Daniel, they both emptied their hearts out before God because they were overwhelmed by God’s mercy, love, and kindness.
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[1] Clark, G. R. (1993). The Word Hesed in the Hebrew Bible (Vol. 157, p. 267). JSOT Press. and Morris, L. (1981). Testaments of Love: A Study of Love in the Bible (p. 81). Eerdmans
[2] Bergen, R. D. (1996). 1, 2 Samuel (Vol. 7, pp. 336–338). Broadman & Holman Publishers.
[3] Niehaus, J. J. (2017). Biblical Theology: The Special Grace Covenants (Old Testament) (Vol. 2, pp. 425–427). Lexham Press.
[4] Hoffner, H. A., Jr. (2015). 1 & 2 Samuel (Vol. 2, p. 334). Lexham Press.