2 Samuel 7:3

2Sa 7:3 And Nathan said to the king, Go, do all that [is] in thine heart; for the LORD [is] with thee.

Ver. 3. And Nathan said.] Ex proprio sensu, out of his private opinion, and not by divine revelation. Good men, then, may be out in matters of religion, as here both David and Nathan were; neither is it safe to pin our faith on another man’s sleeve - for who knoweth whither he may carry it? - but to "prove all things," and to "hold fast only that which is good." {1Th 5:21} Nathan himself was here too well persuaded of David, as if he had been infallible: and why? For the Lord is with thee. What? always, and in all things? No, nor with any man in this life, surely. Nimis augusta res est nuspiam errare. Nathan shall see and say ere long, that he was mistaken. It is with us while here, as it was once with Peter, we walk one step and sink another.

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.

2Sa 7:3. Nathan said, Go and do all that is in thy heart — Pursue thy intentions, and build a house for the ark. The design being pious, and the thing not forbidden by God, Nathan hastily approves it before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things as religious men, by a human spirit.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

7:3 Go ahead and do whatever you have in mind: Nathan’s counsel to David was Nathan’s own idea. As it turned out, God disqualified David from building the Temple (see 1 Chr 22:8). Even true prophets are fallible when speaking on their own initiative rather than from God’s revelation.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Nathan said to the king, Go, do all that is in thine heart--The piety of the design commended it to the prophet's mind, and he gave his hasty approval and encouragement to the royal plans. The prophets, when following the impulse of their own feelings, or forming conjectural opinions, fell into frequent mistakes. (See on Sa1 16:6; Kg2 4:27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Nathan said to the king] In this case he gave his judgment as a pious and prudent man, not as a prophet; for the prophets were not always under a Divine afflatus; it was only at select times they were thus honoured.

For the Lord is with thee.] Thou hast his blessing in all that thou doest, and this pious design of thine will most certainly meet with his approbation.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) Go, do all that is in thine heart.—Nathan naturally considered that it must be right for David to execute his pious purpose; but he spoke only according to his own sense of right, and not by Divine direction.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And Nathan said to the king, go, do till that is in thine heart,.... He perceived it was in his heart to build an house for God; he knew an house was to be built at one time or another, by some person or another; he knew it was a good work, and fit for a king to do, and might think this was a proper time any, he being at leisure, and therefore encouraged him to it: but inasmuch as the time when and the person by whom this was to be built were not pointed out particularly in the word of God, David and he should have consulted the Lord about it; in this they erred, and for which they were tacitly reproved; for, as the event shows, this was not the time when, nor David the person by whom, it was to be built. Nathan said this as a pious and good man, in a private capacity, not as a prophet, or under a spirit of prophecy; for prophets did not always speak under such an influence, but, as private men, said some things ignorantly and through mistake; see Sa1 16:6,

for the Lord is with thee; prospering and succeeding him in all he undertook, giving him rest from all his enemies; and he might think that this motion he now made of building an house was from the Lord; the Targum is,"the Word of the Lord shall be for thine help,''

or thine helper, and shall assist thee in this work. David being thus encouraged by the prophet, his thoughts were more employed about it, and he was resolute and eager to perform it; and now it was he penned the hundred thirty second psalm, in which he expresses his oath and vow to find a place to build on, Psa 132:1.

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

Thee. David did not, perhaps, consult him as a prophet; and Nathan thought that the proposal was so just, that it might be safely carried into effect. The prophets are not inspired in all their actions. Joseph was of a different opinion from his father, Genesis xlviii. 19. Samuel supposed that Eliab should have been king; (1 Kings xvi. 6,) and Eliseus confesses, that God had concealed from his the affliction of the woman with whom he lodged, 4 Kings iv. 24. (Calmet) --- God afterwards sent the same Nathan to rectify his former decision, that he might not pass sentence, in future, without consulting him. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Pursue thy intentions, and build a house for the ark. The design being pious, and the thing not forbidden by God, Nathan hastily approves it, before he had either seriously considered it in his own mind, or consulted God about it, as both he and David certainly ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetical inspiration, but some things by a human spirit, and prudent conjecture; and therefore they were ignorant and mistaken in some matters, as 1Sa 16:6; 2Ki 4:27.

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

3. Nathan said — The prophet gave this counsel from the apparent propriety and laudableness of David’s purpose, and not by divine revelation. Accordingly he was called upon that night to counsel the king differently. Here we learn that the prophets were not always under inspiration.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Go, do all that is in thine heart. Nathan rashly approves. The king"s purpose seems so pious that he does not doubt its acceptance by God.

The Prophet Nathan.

References: (2Sa_12:1, 2Sa_12:25; 1Ki_1:10, 22 4:5; 1Ch_17:1 1Ch_29:29; 2Ch_9:29 2Ch_29:25; Zec_12:12)

This is the first mention of his name. He may have been trained by Samuel at Naioth, and become acquainted with David there; was now the confidential friend and spiritual adviser of the king; subsequently reproved him for his sin; gave him counsel concerning the accession of Solomon; aided him in the reorganization of public worship; and wrote annals of his reign. It was his vocation to interpret and announce the Divine mind to others. (see 1Sa_4:1) "The calling of a prophet was that of a preacher or pastor with reference to the congregation as a whole and its individual members; but was distinct from our modern ideas with reference to the calling as thus explained in his drawing directly from Divine revelation. The prophets have been rightly called "the conscience of the Israelitish state."... They held intercourse with God by means of prayer. They questioned God, (Hab_2:1) and he answered; but they did not receive Divine disclosures until they had first occupied an attitude of waiting and praying" (Delitzsch; Oehler, "Theology of the Old Testament;" Riehm).

1. All men, and especially those who are in authority, have need of wise and faithful counsel. The king himself is only a man; his position is apt to blind his judgment and corrupt his heart; whilst his responsibilities and the consequences of his actions are very great.

2. Even the wisest of counsellors are liable to err in judgment. (Job_32:9) "All that is in thine heart go, do." But herein Nathan spoke "out of his own mind, and not by Divine revelation" (J.H. Michaelis). The prophet, like the king, was only a man, (Act_10:26) imperfect and fallible, and often mistaken, when giving counsel according to his natural judgment and first impressions, without seeking and obtaining the counsel of God. It is not said that he spoke by "the word of the Lord," as he did afterwards (ver. 4). "Ofttimes our thoughts, although springing from motives of real religion, are not God"s thoughts; and the lesson here conveyed is most important not taking our own impressions, however earnestly and piously derived, as necessarily in accordance with the will of God, but testing them by his revealed Word" (Edersheim).

3. The errors of human judgment are rectified by Divine communications.

Such communications have been actually made; and they are unspeakably precious. The prophet clearly distinguished them from his own thoughts, and had an inward assurance and overpowering conviction that he was the organ of God. It is the privilege of all Christians to be "taught of God," and "led by the Spirit;" but unless their convictions and impulses accord with the revealed Word, they must be rejected.

4. The Word of Divine revelation admits of no questioning or contradiction; but should be received "with meekness," uttered with simplicity and fidelity, (Deu_12:32) and obeyed humbly, cheerfully, and fully. The prophet hesitated not to acknowledge his mistake, nor the king to lay aside his purpose in obedience to the will of the Lord (vers. 17, 18). D.

The Lord is with thee.

This brief and significant language has often been addressed to good men. And what can be more encouraging!

1. It describes an invaluable privilege. "Jehovah," the Eternal, the Unchangeable, the Faithful, the Covenant God of Israel, "is with thee;" not simply in his special presence, but also in his effectual grace, approving, directing, protecting, qualifying, helping, prospering thee. "I am with thee" (Gen_26:24; Exo_20:24)

1. It expresses a personal assurance. "With thee. Such assurance is given by the word of the prophet, the covenant of God, the argument of experience; (ver. 9 1Sa 18:32-37) and the conviction of the heart in the way of faith and, obedience.

2. It furnishes a powerful incitement to thanksgiving, prayer, conflict, labour, perseverance, hope (Hag_2:4; 1Co_15:58) "Lo, I am with you always." The spiritual presence and fellowship of Christ are the secret of all spiritual strength and success. D.

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

Nathan said - Pursue thy intentions, and build an house for the ark. The design being pious and the thing not forbidden by God, Nathan hastily approves it, before he had consulted God about it, as both he and David ought to have done in a matter of so great moment. And therefore Nathan meets with this rebuke, that he is forced to acknowledge his error, and recant it. For the holy prophets did not speak all things by prophetic inspiration, but some things by an human spirit.

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

do what is in your heart

Here "heart" represents the mind. AT: "do what you think you should" (See: Metonymy)

for Yahweh is with you

Here "with you" means God is helping and blessing David. (See: Idiom)

the word of Yahweh came to Nathan, saying, "Go

The idiom "the word of Yahweh came to" is used to introduce a special message from God. AT: "Yahweh gave a message to Nathan. He said, 'Go" or "Yahweh spoke this message to Nathan: 'Go" (See: Idiom)

saying, "Go and tell David my servant, 'This is what Yahweh says: Will you build me a house in which to live?

This has quotations within quotations. It may be necessary to translate them as indirect quotation. AT: "saying, 'Go and ask David if he thinks that he will be the one to build a house in which I will live." (See: Quotes Within Quotes and Direct and Indirect Quotations)

Will you build me a house in which to live?

Yahweh uses a question to emphasize that David is not the one to build a house for Yahweh. This question can be translated as a statement. AT: "You will not build a house for me" (See: Rhetorical Question)

build me a house

Here "house" means a temple. In 2Sa 7:11 Yahweh will say that he will build a house for David. There "house" means a family. If your language has a word that can express both ideas, use it here and in 2Sa 7:11.

translationWords

heart

word of God

David

servant

house

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.