2 Samuel 7:28

2Sa 7:28 And now, O Lord GOD, thou [art] that God, and thy words be true, and thou hast promised this goodness unto thy servant:

Ver. 28. Thou art that God … and thou hast promised.] David hath never done with this; but improves it, and works out the goodness of it, by actuating his faith upon the promise.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

28. thou art that God] Better, thou art God, and thy words shall be truth. Truth is an essential attribute of God, and His promises must therefore prove true. Cp. Exo_34:6; Psa_19:9; Joh_17:17.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And now, O Lord God, thou art that God,.... Who is the Lord of hosts, and the God of Israel, that has promised and is able to perform, and is faithful to his promise:

and thy words be true; are truly, punctually, and faithfully performed, never fail:

and thou hast promised this goodness unto thy servant; concerning building and establishing his house. David repeats this promise as being greatly affected with it, and fully assured of the performance of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

That God who hast declared thyself to be Israel’s God, and in particular my God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And now, O Lord God, thou art that God. The pronoun rendered "that" is really a personal pronoun used as the copula, which the Authorized Version inserts in italics. As this grammatical usage, which is common to all the Semitic languages, was not understood at the time when our version was made, we find all the parts of the verb "to be" constantly printed in italics, as though absent, while really they are expressed in the Oriental way. This has the advantage, however, of reminding the reader that wherever the verb "to be" is printed in Roman characters it has a much stronger meaning than the mere union of subject and predicate. Thus in Gen_1:2 the first "was," in Roman type, means "existed," or possibly "became;" the second "was," in italics, is simply the copula. Here the correct translation is, And now, O Lord Jehovah, thou art the God; i.e. the one real, true God.

Truth of God"s words.

art God, and thy words are truth" (Revised version). David may be thinking only of the promises of God, and expressing his own confidence in their fulfilment to himself and his family. But his assertion applies to all the words of God, declarations and threatenings as well as promises; and, as his language is general, his thought may be general also; and his faith in the truth of all the words of God might then be regarded as the ground of his faith in the promise made to himself. The words, "Thou art God," give the reason of his confidence in the Divine words. "Because thou art God, we know that "thy words are truth," and only truth.

I THE GROUNDS OF OUR ASSURANCE OF THE TRUTH OF GOD"S WORDS. "Thou art God.

1. His nature and character.

(1) His universal knowledge. He cannot, like men, be mistaken, and honestly assert that for truth which is untrue.

(2) His essential truthfulness. Because he is God we are intuitively sure of this. As he cannot be mistaken, so he "cannot lie

(3) His goodness. Which of itself would prevent him from misleading and deceiving his dependent creatures.

(4) His unbounded power. Men who are not untrue to their promises may be unable to fulfil them. Not so God.

(5) His unchangeableness. As well in faithfulness as in goodness and power. He can never become either unable or unwilling to fulfil his Word.

2. His doings. The actual fulfilment of his words.

(1) In the history of the world; especially the promises respecting the Christ, the blessings he would bestow, and the changes he would effect. The faithfulness of God to his Word, as shown in the previous history of Israel, would assure David of the fulfilment of the promises to himself.

(2) Within the range of our own observation and experience. The words of God as to the results of faith and unbelief, of holiness and sin, of prayerfulness and prayerlessness, are continually being accomplished. Our personal experience testifies to their truth, and we can witness their fulfilment in others.

II THE WORDS RESPECTING WHICH WE HAVE THIS ASSURANCE. All declarations that can be traced to God, whether ascertained by unaided reason (as we say, though the living God through the eternal Word is ever working in the human reason) or by the inspired Book. God speaks in nature as well as in the Bible. Scientific truth, and moral truth known by the conscience, are from him as well as religious. But as Christians we have to do with the words of God in Holy Scripture, and especially with the "truth which is in Jesus." As he declared in language almost identical with David"s, "Thy Word is truth", (Joh_17:17) so he said of himself, "I am the Truth". (Joh_14:6) And it is of unspeakable importance to be assured that he is and gives the revelation of God; that all that he is and says is the truth. And as he declares of the Old Testament that "the Scripture cannot be broken", (Joh_10:35) we have his warrant for full Confidence also in the more ancient revelation. God"s words as thus ascertained relate to:

1. Existences. God himself, his Son, his Spirit. Inhabitants of the invisible world angels, Satan, demons. Mankind the nature of man, purposes of his creation, the relations he sustains, his fallen condition, etc. For our knowledge of the invisible beings and things we depend on the Word of God, mainly the Scriptures; and the knowledge thus acquired is, we may be sure, truth.

2. Moral laws. Known partly by reason, partly by Scripture. However ascertained, we know them to be truth.

3. Spiritual truths and laws. The redeeming love and works of God and our Saviour; the way in which they become effectual for ourselves; the duties thence arising.

4. The results of our conduct in respect to these truths and laws. That is, the promises and the threatenings of God, as to both the present life and the eternal future.

Observe, that it is the words of God about these things which are the truth; not necessarily the assertions of men individuals or Churches respecting them. It is for human teachers, not to require of their brethren unquestioning faith in their statements, but to lead them up to where they may hear the utterances of God himself. And this is to be done, not merely by proving their assertions by the letter of Scripture, but by cherishing themselves, and fostering in others, the spirit which enables communion with "the Father of spirits". (Heb_12:9) If God"s words be truth:

1. We should seek full knowledge of them.

2. We should exercise undoubting faith in them.

(1) The faith which realizes the invisible and eternal; apprehends and feels them to be as God says.

(2) The faith which is full confidence in the Divine promises and threatenings, assurance that our own future and that of others will be according to them. We have such a faith only when our belief sways and rules our hearts and lives.

3. We should imitate God as to our truthfulness and the actual truth of our words. Being true and sincere in our character and utterances, and taking care that what we truly say shall be truth. G.W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That God - That God who hast declared thyself to be Israel's God, and in particular my God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

You are the Elokim. The ruler. The ability to fulfill [this promise] is in Your Hand.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.