2 Samuel 7:4

GOD APPOINTS HIS SUCCESSOR TO BUILD IT. (Sa2 7:4-17)

it came to pass that night, that the word of the Lord came unto Nathan--The command was given to the prophet on the night immediately following; that is, before David could either take any measures or incur any expenses.

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

2Sa 7:4 And it came to pass that night, that the word of the LORD came unto Nathan, saying,

Ver. 4. And it came to pass that night.] Post datum a Nathane intempestivum responsum. God will not suffer his dear children to lie long in error: but if in anything they be otherwise minded, he will reveal even this unto them. {Php 3:15}

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 7:4-6. That night the word of the Lord came to Nathan — Because David’s mistake was pious, and from an honest mind, God would not suffer him to remain long in it. Shalt thou build a house for me? — That is, How is it that thou hast formed this design? Whereas I have not dwelt in any house, &c. — I have not mentioned, nor has any one else thought of the building me one, from the time you have been a people. But I have walked in a tent and in a tabernacle — I have been content with a moveable house, in which I was always present to conduct and lead my people from place to place. By the tent may be meant the curtains and hangings within, which were of curious work, and by the tabernacle the frame of boards to which they were fastened, with the coverings upon it.

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

The revelation and promise of God. - Sa2 7:4. "That night," i.e., the night succeeding the day on which Nathan had talked with the king concerning the building of the temple, the Lord made known His decree to the prophet, with instructions to communicate it to the king. וגו האתּה, "Shouldest thou build me a house for me to dwell in?" The question involves a negative reply, and consequently in the Chronicles we find "thou shalt not."

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

2 Samuel

THE PROMISED KING AND TEMPLE-BUILDER

2Sa 7:4 - 2Sa 7:16.

The removal of the ark to Jerusalem was but the first step in a process which was intended to end in the erection of a permanent Temple. The time for the next step appeared to David to have come when he had no longer to fight for his throne. Rest from enemies should lead to larger work for God, else repose will be our worst enemy, and peace will degenerate into self-indulgent sloth. A devout heart will not be content with personal comfort and dwelling in a house of cedar, while the ark has but a tent for its abode. There should be a proportion between expenditure on self and on religious objects. How many professing Christians might go to school to David! Luxury at home and niggardliness in God’s work make an ugly pair, but, alas! a common one.

Nathan approved, as was natural. But he knew the difference between his own thoughts and ‘the word of the Lord’ that came to him, and, like a true man, he went in the morning and contradicted, by God’s authority, his own precipitate sanction of the king’s proposal. Clearly, divine communications were unmistakably distinguishable from the recipient’s own thoughts.

The divine message first negatives the intention to build a house. In 1 Chronicles a positive prohibition takes the place of the question in 2Sa 7:5, but that is only a difference of form, for the question implies a negative answer. From David’s last words {1Ch 28:3} we learn that a reason for the prohibition was ‘because thou art a man of war, and hast shed blood.’ His wars were necessary, and tended to establish the kingdom, but their existence showed that the time for building the Temple had not come, and there was a certain incongruity in a warrior king rearing a house for the God whose kingdom was in its essence peace.

The prohibition rests on a deep insight into the nature of Jehovah’s reign, and draws a broad distinction between His worship and the surrounding paganism. But the reason given in the text is very remarkable. God did not desire a permanent Temple. If we may so say, He preferred the less solid Tabernacle, as corresponding better to the simplicity and spirituality of His worship. A gorgeous stone Temple might easily become the sepulchre, rather than the shrine, of true devotion. The movable tent answered to the temporary character of the ‘dispensation.’ The more fixed and elaborate the externals of worship, the more danger of the spirit being stifled by them. The Old Testament worship was necessarily ceremonial, but here is a caveat against the stiffening of ceremonial into stereotyped formalism.

The prohibition was accompanied by gracious and far-reaching promises, designed to assure David of God’s approbation of his motive, and to open up to him the vision of the future and the wonders that should be. We need say little about the retrospective part of the message {2Sa 7:8 - 2Sa 7:9}. God had been the agent in all David’s past, had lifted him from the quiet following of his sheep, had given him rule, which was but a delegated authority. Israel was ‘My people,’ and therefore he was but an instrument in God’s hand, and was not to govern by his own fancies or for his own advantage.

Every devout man’s life is the realisation of a plan of God’s, and we sin against ourselves as well as Him if we do not often let thankful thoughts retrace all the way by which the Lord our God has led us.

With 2Sa 7:9 the prophecy turns to the future. David personally is promised the continuance of God’s help; then a permanent, peaceful possession of the land is promised to the nation, and finally the perpetuity of the kingdom in the Davidic line is promised. The prophecy as to the nation, like all such prophecies, is contingent on national obedience. The future of the kingdom will stand in blessed contrast with the wild times of the Judges, if-and only if-Israel behaves as ‘My people’ should.

But the main point of the prophecy is the promise to David’s ‘seed.’ In form it attaches itself very significantly to David’s intention to build a house for Jehovah. That would invert the true order, for Jehovah was about to build a house, that is, a permanent posterity, for David. God must first give before man can requite. All our relations to Him begin with His free mercy to us. And our building for Him should ever be the result of His building for us, and will, in some humble way, resemble the divine beneficence by which it has been quickened into action. The very foundation principles of Christian service are expressed here, in guise fitted to the then epoch of revelation.

But the relation of the two things, God’s building and Solomon’s, is not exhausted by such considerations. The consolidation of the monarchy in David’s family was an essential preliminary to the rearing of the Temple. That work needed tranquil times, abundant resources, leisure, and assured dominion. So the prophet goes on to promise that David shall be succeeded by his ‘seed,’ who shall build the Temple.

Further, three great promises are given in reference to David’s seed,- a perpetual kingdom, a personal relation of sonship to Jehovah, and paternal chastisement, if necessary, but no such departure of Jehovah’s mercy as had darkened the close of Saul’s sad reign. Then, finally, the assurance is reiterated of the perpetuity of David’s house and throne. The remarkable expression in 2Sa 7:16, ‘established before thee’ {that is, David}, if it is the true reading, suggests a hint of the life after death, and conceives of the long-dead king as in some manner cognisant of the fortunes of his descendants. But the Septuagint reads ‘before Me,’ and that reading is confirmed by 2Sa 7:26 and 2Sa 7:29, and by Psa 89:36.

Now it is clear that these promises were in part directed to, and fulfilled in, Solomon. But it is as clear that the great promise of an eternal dominion, which is emphatically repeated thrice, goes far beyond him. We are obliged to recognise a second meaning in the prophecy, in accordance with Old Testament usage, which often means by ‘seed’ a line of successive generations of descendants. But no succession of mortal men can reach to eternal duration.

Apart from the fact that the kingdom, in the form in which David’s descendants ruled over it, has long since crumbled away, the large words of the promise must be regarded as inflated and exaggerated, if by ‘for ever’ is only meant ‘for long generations.’ A ‘seed,’ or line of perishable men, can only last for ever if it closes in a Person who is not subject to the law of mortality. Unless we can with our hearts rejoicingly confess, ‘Thou art the King of glory, O Christ! Thy kingdom is an everlasting kingdom,’ we do not pierce to the full understanding of Nathan’s prophecy.

All the glorious prerogatives shadowed in it were but partially fulfilled in Israel’s monarchs. Their failures and their successes, their sins and their virtues, equally declared them to be but shadowy forerunners of Him in whom all that they at the best imperfectly aimed at and possessed is completely and for ever fulfilled. They were prophetic persons by their office, and pointed on to Him.

He has built the true Temple, in that His body is the seat of sacrifice and of revelation, and the meeting-place of God and man, and inasmuch as through Him we are built up into a spiritual house for an habitation of God. In Him is fulfilled the great prophecy of ‘My Servant the Branch,’ who ‘shall build the Temple of the Lord’ and ‘be a Priest upon His throne.’ In Him, too, is fulfilled in highest truth the filial relationship. The Israelitish kings were by office sons of God. He is the Son in ineffable derivation and eternal unity of life with the Father, and their communion is in closest oneness of will and mutual interchange of love. In that filial relation lies the assurance of Christ’s everlasting kingdom, for ‘the Father loveth the Son, and hath given all things into His hand.’

The prophecy is echoed in many places of Scripture, and is ever taken to refer to a single person. The angel of the annunciation moulded his salutation to the meek Virgin on it, when he declared that her Son ‘shall be called the Son of the Most High: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

We have here a full revelation of God's favour to David and the kind intentions of that favour, the notices and assurances of which God sent him by Nathan the prophet, whom he entrusted to deliver this long message to him. The design of it is to take him off from his purpose of building the temple and it was therefore sent, 1. By the same hand that had given him encouragement to do it, lest, if it had been sent by any other, Nathan should be despised and insulted and David should be perplexed, being encouraged by one prophet and discouraged by another. 2. The same night, that Nathan might not continue long in an error nor David have his head any further filled with thoughts of that which he must never bring to pass. God might have said this to David himself immediately, but he chose to send it by Nathan, to support the honour of his prophets, and to preserve in David a regard to them. Though he be the head, they must be the eyes by which he must see the visions of the Almighty, and the tongue by which he must hear the word of God. He that delivered this long message to Nathan assisted his memory to retain it, that he might deliver it fully (he being resolved to deliver it faithfully) as he received it of the Lord. Now in this message,

I. David's purpose to build God a house is superseded. God took notice of that purpose, for he knows what is in man; and he was well pleased with it, as appears Kg1 8:18, Thou didst well that it was in thy heart; yet he forbade him to go on with his purpose (Sa2 7:5): "Shalt thou build me a house? No, thou shalt not (as it is explained in the parallel place, Ch1 17:4); there is other work appointed for thee to do, which must be done first." David is a man of war, and he must enlarge the borders of Israel, by carrying on their conquests. David is a sweet psalmist, and he must prepare psalms for the use of the temple when it is built, and settle the courses of the Levites; but his son's genius will better suit for building the house, and he will have a better treasure to bear the charge of it, and therefore let it be reserved for him to do. As every man hath received the gift, so let him minister. The building of a temple was to be a work of time, and preparation made for it; but it was a thing that had never been spoken of till now. God tells him, 1. That hitherto he had never had a house built for him (Sa2 7:6), a tabernacle had served hitherto, and it might serve awhile longer. God regards not outward pomp in his service; his presence was as surely with his people when the ark was in a tent as when it was in a temple. David was uneasy that the ark was in curtains (a mean and movable habitation), but God never complained of it as any uneasiness to him. He did not dwell, but walk, and yet fainted not, nor was weary. Christ, like the ark, when here on earth walked in a tent or tabernacle, for he went about doing good, and dwelt not in any house of his own, till he ascended on high, to the mansions above, in his Father's house, and there he sat down. The church, like the ark, in this world is ambulatory, dwells in a tent, because its present state is both pastoral and military; its continuing city is to come. David, in his psalms, often calls the tabernacle a temple (as Psa 5:7; Psa 27:4; Psa 29:9; Psa 65:4; Psa 138:2), because it answered the intention of a temple, though it was made but of curtains. Wise and good men value not the show, while they have the substance. David perhaps had more true devotion, and sweeter communion with God, in a house of curtains, than any of his successors in the house of cedar. 2. That he had never given any orders or directions, or the least intimation, to any of the sceptres of Israel, that is, to any of the judges, Ch1 17:6 (for rulers are called sceptres, Eze 19:14, the great Ruler is called so, Num 24:17), concerning the building of the temple, Sa2 7:7. That worship only is acceptable which is instituted; why should David therefore design what God never ordained? Let him wait for a warrant, and then let him do it. Better a tent of God's appointing than a temple of his own inventing.

II. David is reminded of the great things God had done for him, to let him know that he was a favourite of heaven, though he had not the favour to be employed in this service, as also that God was not indebted to him for his good intentions, but, whatever he did for God's honour, God was beforehand with him, Sa2 7:8, Sa2 7:9. 1. He had raised him from a very mean and low condition: He took him from the sheep-cote. It is good for those who have come to great preferment to be often reminded of their small beginnings, that they may always be humble and thankful. 2. He had given him success and victory over his enemies (Sa2 7:9): "I was with thee whithersoever thou wentest, to protect thee when pursued, to prosper thee when pursuing. I have cut off all thy enemies, that stood in the way of thy advancement and settlement." 3. He had crowned him not only with power and dominion in Israel, but with honour and reputation among the nations about: I have made thee a great name. He had become famous for his courage, conduct, and great achievements, and was more talked of than any of the great men of his day. A great name is what those who have it have great reason to be thankful for and may improve to good purposes, but what those who have it not have no reason to be ambitious of: a good name is more desirable. A man may pass through the world very obscurely and yet very comfortably.

III. A happy establishment is promised to God's Israel, Sa2 7:10, Sa2 7:11. This comes in in a parenthesis, before the promises made to David himself, to let him understand that what God designed to do for him was for Israel's sake, that they might be happy under his administration, and to give him the satisfaction of foreseeing peace upon Israel, when it was promised him that he should see his children's children, Psa 128:6. A good king cannot think himself happy unless his kingdom be so. The promises that follow relate to his family and posterity; these therefore, which speak of the settlement of Israel, intend the happiness of his own reign. Two things are promised: - 1. A quiet place: I will appoint a place for my people Israel. It was appointed long ago, yet they were disappointed, but now that appointment should be made good. Canaan should be clearly their own without any ejection or molestation. 2. A quiet enjoyment of that place: The children of wickedness (meaning especially the Philistines, who had been so long a plague to them) shall not afflict them any more; but, as in the time that I caused judges to be over my people Israel, I will cause thee to rest from all thy enemies (so Sa2 7:11 may be read), that is, "I will continue and complete that rest; the land shall rest from war, as it did under the judges."

IV. Blessings are entailed upon the family and posterity of David. David had purposed to build God a house, and, in requital, God promises to build him a house, Sa2 7:11. Whatever we do for God, or sincerely design to do though Providence prevents our doing it, we shall in no wise lose our reward. He had promised to make him a name (Sa2 7:9); here he promises to make him a house, which should bear up that name. It would be a great satisfaction to David, while he lived, to have the inviolable assurance of a divine promise that his family should flourish when he was dead. Next to the happiness of our souls, and the church of God, we should desire the happiness of our seed, that those who come of us may be praising God on earth when we are praising him in heaven.

1. Some of these promises relate to Solomon, his immediate successor, and to the royal line of Judah. (1.) That God would advance him to the throne. Those words, when thy days be fulfilled, and thou shalt sleep with thy fathers, intimate that David himself should come to his grave in peace; and then I will set up thy seed. This favour was so much the greater because it was more than God had done for Moses, or Joshua, or any of the judges whom he called to feed his people. David's government was the first that was entailed; for the promise made to Christ of the kingdom was to reach to his spiritual seed. If children, then heirs. (2.) That he would settle him in the throne: I will establish his kingdom (Sa2 7:12), the throne of his kingdom, Sa2 7:13. His title shall be clear and uncontested, his interest confirmed, and his administration steady. (3.) That he would employ him in that good work of building the temple, which David had only the satisfaction of designing: He shall build a house for my name, Sa2 7:13. The work shall be done, though David shall not have the doing of it. (4.) That he would take him into the covenant of adoption (Sa2 7:14, Sa2 7:15): I will be his father, and he shall be my son. We need no more to make us and ours happy than to have God to be a Father to us and them; and all those to whom God is a Father he by his grace makes his sons, by giving them the disposition of children. If he be a careful, tender, bountiful Father to us, we must be obedient, tractable, dutiful children to him. The promise here speaks as unto sons. [1.] That his Father would correct him when there was occasion; for what son is he whom the Father chasteneth not? Afflictions are an article of the covenant, and are not only consistent with, but flow from, God's fatherly love. "If he commit iniquity, as it proved he did (Kg1 11:1), I will chasten him to bring him to repentance, but it shall be with the rod of men, such a rod as men may wield - I will not plead against him with the great power of God," Job 23:6. Or rather such a rod as men may bear - "I will consider his frame, and correct him with all possible tenderness and compassion when there is need, and no more than there is need of; it shall be with the stripes, the touches (so the word is) of the children of men; not a stroke, or wound, but a gentle touch." [2.] That yet he would not disinherit him (Sa2 7:15): My mercy (and that is the inheritance of sons) shall not depart from him. The revolt of the ten tribes from the house of David was their correction for iniquity, but the constant adherence of the other two to that family, which was a competent support of the royal dignity, perpetuated the mercy of God to the seed of David, according to this promise; though that family was cut short, yet it was not cut off, as the house of Saul was. Never any other family swayed the sceptre of Judah than that of David. This is that covenant of royalty celebrated (Psa 89:3, etc.) as typical of the covenant of redemption and grace.

2. Others of them relate to Christ, who is often called David and the Son of David, that Son of David to whom these promises pointed and in whom they had their full accomplishment. He was of the seed of David, Act 13:23. To him God gave the throne of his father David (Luk 1:32), all power both in heaven and earth, and authority to execute judgment. He was to build the gospel temple, a house for God's name, Zac 6:12, Zac 6:13. That promise, I will be his Father, and he shall be my Son, is expressly applied to Christ by the apostle, Heb 1:5. But the establishing of his house, and his throne, and his kingdom, for ever (Sa2 7:13, and again, and a third time Sa2 7:16. for ever), can be applied to no other than Christ and his kingdom. David's house and kingdom have long since come to an end; it is only the Messiah's kingdom that is everlasting, and of the increase of his government and peace there shall be no end. The supposition of committing iniquity cannot indeed be applied to the Messiah himself, but it is applicable (and very comfortable) to his spiritual seed. True believers have their infirmities, for which they may expect to be corrected, but they shall not be cast off. Every transgression in the covenant will not throw us out of covenant. Now, (1.) This message Nathan faithfully delivered to David (Sa2 7:17); though, in forbidding him to build the temple, he contradicted his own words, yet he was not backward to do it when he was better informed concerning the mind of God. (2.) These promises God faithfully performed to David and his seed in due time. Though David came short of making good his purpose to build God a house, yet God did not come short of making good his promise to build him a house. Such is the tenour of the covenant we are under; though there are many failures in our performances, there are none in God's.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(4) That night.—The night following Nathan’s conversation with David, when the prophet’s mind would have been full of what he had heard, and thus prepared for the Divine communication. That communication is distinctly marked as coming from a source external to the prophet himself, by its being in direct opposition to his own view already expressed.

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

4. the word of the Lord came unto Nathan] Observe the clear distinction between Nathan’s own judgment, which approved David’s resolution, and the divine message which he was commissioned to deliver to David.

4–17. The Lord’s message to David

The connexion of thought in 2Sa_7:5-13 is as follows: “Thou shalt not build a house for Me (5–7), but I, who have chosen thee to be the ruler of my people, will build an house for thee (8–11), and thy son shall erect an house for me” (12, 13). The reasons why David’s zeal was thus checked must be carefully considered. The unsettled condition of the nation had made a fixed sanctuary impossible hitherto, and even now the time for it was not yet fully come. The house of David must be firmly established and peace secured, before this great step in the history of the national religion could be advantageously taken. Again, David was not to build the house “because he had shed much blood, and had made great wars” (1Ch_22:8; 1Ch_28:3).

Thus personally David was not the fitting man to build the temple, though he is not blamed for wars which were a necessity of the time; and the very fact that he had to wage these wars, shewed that the time for building the temple had not come, because the kingdom was not yet firmly established.

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 it came to pass that night,.... The same night following the day in which David and Nathan had had the above conversation, that neither of them might continue long in their error and mistake, and especially lest David, in his great zeal and warm affection, should take an hasty and improper step:

that the word of the Lord came unto Nathan; the word of prophecy, as the Targum; before he was not under a prophetic influence, but spoke in his own words, and had not the word of God; but now it came to him:

saying; as follows.

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

It came to pass that night: because David’s mistake was pious, and from an honest mind, God would not suffer him to lie long in his mistake, nor to disquiet his mind, or run himself into inconveniencies, in order to the work, before he gave a stop to it.

The word of the Lord came unto Nathan; that the same person who had confirmed David in his mistake, might now rectify it.

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

The word of Jehovah came unto Nathan. Not every word of a prophet was inspired, and only a very few of the prophets, and those only upon great and solemn occasions, spake under the direct influence of the Spirit of God. In his usual relations with the king, Nathan was simply a wise, thoughtful, and God-fearing man. In giving his approval he probably meant no more than that a permanent dwelling for Jehovah was what all pious men were hoping for. But from the days of Samuel to those of Ezra, there was never wanting one or even more holy men who were, on fit occasions, commissioned to bear a message from God to man; and as these generally belonged to the prophetic order, men too often now confound prophecy with prediction. So inveterate is this confusion that even in the Revised Version Amos is made to say, "I was no prophet, neither was I a prophet"s son," whereas the Hebrew distinctly is, "I am no prophet, nor a prophet"s son that is, one trained in the prophetic schools, but I am a herdsman". (Amo_7:16) But though not a prophet by profession, yet Amos was discharging a prophet"s higher duty in testifying against wickedness and impiety, and was acting under a special Divine call. Still, he did not belong to the prophetic order, nor wear the garment of black camel"s hair, which was their professional dress. On the present occasion, Nathan, in approving, had spoken as a man, but now a Divine message comes to him. How we know not. but in ver. 17 it is called a "vision;" and it is also said that it came "that night.

Vers. 4-11 (ZION.) (1Ch_17:3-10)

A forbidden purpose.

"Shalt thou build me a house for me to dwell in?" On reflection, the prophet, perhaps, felt some misgiving as to the wisdom of the counsel he had given to the king; and (in prayer) the same night (before any steps could be taken to carry it into effect) he received a Divine communication which he faithfully announced. The chief significance of this communication lies in the promise it contained with respect to "the house of David." But it was primarily and directly a prohibition of the king"s resolve. "Thus saith the Lord, Thou shalt not build me a house to dwell in". (1Ch_17:4) The purpose of a good man is often "broken off"; (Job_17:11 Job_29:18) not always, however, because of the clearer knowledge of the mind of God vouchsafed to him, but more commonly because of the difficulty and opposition he meets with in seeking its accomplishment, and his inability to overcome them. Of the purpose of David (as illustrative of that of others) observe that

I ALTHOUGH FORBIDDEN IT WAS NOT ALTOGETHER DISAPPROVED. "Thou didst well that it was in thine heart"; (1Ki_8:18) spoken of:

1. The spirit, in which his purpose was formed grateful devotion and sincere desire of honourmg God and benefiting men. This is always the chief thing "in the sight of God, who searches the heart.

2. And the object toward which it was directed. It was not in itself displeasing to God, but received his sanction. (Deu_12:10, Deu_12:11; ver. 13) Yet:

3. How seldom is a human purpose, though in the main good, entirelyunmingled with human imperfection! The language in which the purpose of David was forbidden seems to indicate that "his generous impulse was outrunning God"s commandment, and that his ardour to serve was in some danger of forgetting his entire dependence on God, and of fancying that God would be the better for him" (A. Maclaren).

II IT WAS NOT FORBIDDEN WITHOUT SUFFICIENT REASON (vers. 7, 8), viz.:

1. The dealings of God with his people in past time; showing that it was his pleasure that his dwelling place should be adapted to their unsettled condition; and that "a house of cedar" was not indispensable to his presence and blessing. He was satisfied to share their wanderings.

2. The absence of a Divine direction to build a permanent house. "It was not because of any negligence on the part of the former leaders of the people that they had not thought of erecting a temple" (Keil). Until the "word" should be spoken, no one might enter upon such an undertaking.

1. The unsuitableness of the present time the still disturbed and warlike state of the kingdom (ver. 11). "Inasmuch as these wars were necessary and inevitable, they were practical proofs that David"s kingdom and

2. government were not yet established; and therefore that the time for the building of the temple had not yet come, and the rest of peace was not yet secured.

3. The incongruity of his career with the nature and design of the building. An abode of peace should be erected by a man of peace. "Thou hast shed blood abundantly, and hast made great wars; thou shalt not build a house to my Name," etc, (1Ch_22:8 1Ch_28:3; 1Ki_5:3) "From whence could so sublime a precept descend, amidst a people constituted as the Jews were, unless from the Father of love and mercy?" (Milman). "War, however necessary it may be in certain circumstances for the kingdom of God, is only something accidental, the result of human corruption. The true nature of the kingdom of God is peace" (Hengstenberg). Still other reasons appear in what was promised to David (vers. 11, 12), without which the accomplishment of what he purposed in his heart was impossible.

III IT WAS FORBIDDEN IN THE MOST GRACIOUS MANNER, (Vers. 8-11.) For God:

1. Assured him of the regard in which he was held by him. "David is here called God"s servant, who is King of kings the fairest flower in any king"s crown, and highest title he can claim" (Guild).

2. Reminded him of the great things which he had already done for him; and which were an earnest of "still greater things than these". (Psa_78:70-72)

3. Informed him of the safety and stability, the peace and prosperity, which( in continuance of his former mercies) he was about to grant to his people under his rule.

4. Promised to him rest from all his enemies, and an enduring dynasty (ch. 1:1, 2), "Jehovah telleth thee that Jehovah will make thee a house". (Psa_132:11) What an abundant compensation was thus afforded for any disappointment that might be at first experienced! "Our own plans, though well intended, are often fit for nothing but to be laid aside to make way for the Lord"s purposes respecting us, of which perhaps we had no conception" (Scott).

IV IT WAS FORBIDDEN ONLY THAT IT MIGHT BE MORE EFFECTUALLY FULFILLED. (Vers. 12, 13.) shalt not build a house for me" (vers. 5-7); but I, who have from the beginning till now glorified myself in thee and my people (vers. 8-11), will build a house for thee (ver. 11); and then thy son shall erect a house for me" (Thenius).

1. The purpose of man depends for its fulfilment upon the purpose of God.

2. The purpose which one man is unable to accomplish is often wroughtout by another, who comes after him, under more favourable circumstances.

3. Although the former is not permitted to see the execution of hispurpose, he may contribute greatly towards it, and does not go unrewarded.

4. Many a seeming failure is a real and glorious success; and "heaven ismade for those who fail in this world. D.

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

The word of the Lord came - Because David's mistake was pious, and from an honest mind, God would not suffer him to lie long in it.

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

And it was on that night. Rebbe Chanina, the son of Popoh said the Holy One blessed be He said to Nosson, "The man I am sending you to is a quick one, he may hire workers and it will turn out that I [cause] him loss. Hurry and tell him, 'It is not you who will build the Temple'." Rebbe Simon says "The man I am sending you to is a vow maker" as it is said, "Who has sworn to Adonoy, vowed to the Mighty One of Yakov Surely I will not enter the shelter of my house" (Tehilim 132 2–3) "he may say, 'I will not eat, I will not drink until I do this' and it will turn out that I [cause] him loss.

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.