The historical books 1st & 2nd samuel lesson five
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SECOND SAMUEL 7:2-3 prophet as advisor. Prior to the time of Samuel, prophets had exercised political leadership by virtue of their prophetic office. With the initiation of kingship the role of the prophet had become an advisory role. Rather than leading the people as the recipient of divine messages, the prophet offered guidance to the king, who would retain the freedom to accept or reject it. For more information see comments on Deuteronomy 18:14-22. (IVP Bible Background Commentary: Old Testament) 7:2 cedar dwelling versus tent dwelling. It was a common occurrence in the ancient Near East for a victorious king to show his gratitude to the patron deity by building a temple. Examples go back into the mid-third millennium among the Sumerians and continue down into Assyrian, Babylonian and even Persian times. The temple (home of the god) was expected to bring the protection of the deity to the king and his land. A permanent and luxurious dwelling (cedar) would be intended to insure the Lord's presence and favor. In Ugaritic literature the father god, El, was believed to inhabit a tent shrine (as were many of the Canaanite deities). Baal, in contrast, built for himself a beautiful palace. (IVP Commentary) 7:5 divine permission to build. In the ancient world it was important to procure divine permission to build a temple. If the king proceeded on his own without direction as to the location, orientation, size and materials, he could expect only failure. In the Neo-Babylonian period Nabonidus tells of a king who undertook such a project without the consent of the gods, with the result that the temple collapsed. In the Sumerian Curse of Akkad, Naram- Sin seeks an omen that will permit him to build a temple. Though he does not receive one, he proceeds anyway. His action is consequently blamed for the fall of the dynasty of Akkad. (IVP Bible Background Commentary: Old Testament) 7:8-11 deity as king's sponsor. It is common rhetoric in the ancient Near East for a king to claim the sponsorship of the national deity. Hittite and Mesopotamian documents are especially clear. The deity is acknowledged as having brought the king to the throne, given him the land and established his kingship. The god is relied upon to protect the king, give him victory over his enemies and establish his dynastic line, thereby determining the destiny of the king. (IVP Bible Background Commentary) 7:13 son to build temple. An inscription survives in which Adad-Guppi, the famous queen mother of The Neo-Babylonian empire (sixth century), reports a dream given by the god Sin. The god told her that it was her son who would construct the temple for him in the city of Harran. This was different to David's situation in that it was a work of restoring a sanctuary that had fallen into ruins. (From IVP Bible Background Commentary: Old Testament, Copyright © 2000 by John H. Walton, Victor H. Matthews and Mark W. Chavalas. Published by InterVarsity Press. All rights reserved.) [General Information - 7:1-29: The house.] The chapter contains a short introduction and two long speeches: one by God and one by David. God objects to David’s plan to build Him a house (temple, Hebrew “bayit”), and announce instead that He will make a house (dynasty, Hebrew “bayit”) for David and that David’s son will build Him a house (temple). David first thanks the Lord and then requests that his house (dynasty) may endure forever. Biblical scholars have pointed out many Deuteronomistic characteristics in the chapter. [Jewish Study Bible] 7:1: Palace, literally “house.” All the enemies around him: Either only the Philistines are meant or the chapter is not in its proper chronological place, because in the following chapters more wars are reported. [Jewish Study Bible] CHAPTER SEVEN SECOND SAMUEL 7:2: House of cedar, paneled with precious cedar. [Jewish Study Bible] [General Information - 7:3-7]: Nathan encourages David to carry out his plan, but the Lord objects. Prophets sometimes express their personal feelings, which are not always in accord with God (e.g. Samuel opposed the people’s demand for a king, whereas God consented, 1 Sam. 8:6-7). [JSB] 7:5: Thus said the Lord, the messenger formula (cf. Genesis 32:4-5), which assures that the following words, spoken by Nathan, are really the Lord’s. [Jewish Study Bible] 7:6: Not dwelt in a house: In Shiloh, however, there was a House of the Lord (1 Sam. 1:7, 9). But there was also a Tent (Joshua 18:1; 1 Samuel 2:22), which symbolized the idea that the Lord is not restricted to one fixed place. [Jewish Study Bible] 7:12: Your offspring: This undoubtedly refers to Solomon. This verse and the following ones, however, have been interpreted in the post biblical period as referring to the Messiah, who will be of the house of David and whose reign will last forever. [Jewish Study Bible] 7:13: In this verse the two main themes of the chapter:
Are joined together. The reason that David’s son, rather than David himself, is to build the house for the Lord is given in 1 Kings 5:17 and, somewhat differently, in 1 Chronicles 22:8-10: David fought many wars and shed much blood, whereas his son enjoyed peace. My name (instead of “Me”) serves to exclude the possible misunderstanding that God actually dwells in a house (see Deuteronomy 12:11; 1 Kings 8:27). [Jewish Study Bible] 2 Samuel 7:1 [When the king sat in his house] That is, when he became resident in the palace which Hiram, king of Tyre, had built for him. [And the Lord had given him rest] This was after he had defeated the Philistines, and cast them out of all the strong places in Israel which they had possessed after the overthrow of Saul; but before he had carried his arms beyond the land of Israel, against the Moabites, Syrians, and Idumeans. See <2 Sam. 8> Adam Clarke Commentary 7:1 came to pass. This chapter takes its place with Genesis 15. It is the unconditional Covenant with David, to give him the Throne, as that was with Abraham, to give him the Land. The Companion Bible by Baxter 7:2 Nathan said. The first occurrence of his name. Compare 1 Chronicles 29:29. An important figure in David’s reign, and associated with his son Solomon (vv. 12, 13; 12:25; I Kings 1:10-45). The Companion Bible 2 Samuel 7:2 [I dwell in a house of cedar] That is, a house whose principal beams, ceiling, and wainscot, was cedar. CHAPTER SEVEN SECOND SAMUEL 7:2 [Dwelleth within curtains.] Having no other residence but the tabernacle, which was a place covered with the skins of beasts, <Exodus 26> Adam Clarke Commentary 2 Samuel 7:3 [Nathan said to the king] In this case he gave his judgment as a pious and prudent man, not as a prophet, because the prophets were not always under a divine afflatus. It was only at select times that 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 7:3 Nathan said. Not from Jehovah, as in v. 5, but from himself: and said what was wrong. Do all that, &c. This is seldom-safe advice. The Companion Bible 7:4-17 REPLY OF JEHOVAH Q 7:4 Word of Jehovah to Nathan for David R 7:5 “Shalt thou build?” (Negative) David S 7:6, 7 Jehovah’s condescension S 7:8-12 Jehovah’s grace R 7:13-16 “He shall build” (Positive) Solomon Q 7:17 Word of Jehovah for Nathan to David 7:4 that night. After these words all the Manuscripts have a hiatus (which is marking a solemn pause, and also pointing back to the corresponding night of Genesis 15:12-17, and so thus connecting the two great unconditional Covenants one with Abram and the other with David. Paul the Learner 2 Samuel 7:5 [Shalt thou build me a house]? That is, "Thou shalt not." This is the force of the interrogative in such a case. Adam Clarke 2 Samuel 7:5 My servant Note the repetition of this word throughout this chapter. The Companion Bible by Baxter 2 Samuel 7:7 [With any of the tribes] "Spake I a word to any of the JUDGES" is the reading in the parallel place, <1 Chronicles 17:6>; and this is probably the true reading. Indeed, there is but one letter of difference between them, and letters which might be easily mistaken for each other: shibTeey (OT 7626), tribes, is almost the same in appearance with shopªTeey (OT 8199), judges; the Hebrew letter beth (b) and the Hebrew letter pe (p) being the same basic form, the apex under the upper stroke of the pe excepted. If this was but a little effaced in a manuscript, it would be mistaken for the other, and then we should have tribes instead of judges. This reading seems confirmed by <2 Samuel 7:11> Adam Clarke 2 Samuel 7:10 [I will appoint a place] I have appointed a place, and have planted them. Adam Clarke CHAPTER SEVEN SECOND SAMUEL 2 Samuel 7:11 [The Lord telleth thee that he will make thee a house.] Thou hast in thy heart to make me a house; I have it in my heart to make thee a house: thy family shall be built up, and shall prosper in the throne of Israel; and thy spiritual posterity shall remain forever. God is the author of all our holy purposes, as well as of our good works; He first excites them; and if we are workers together with Him, he will crown and reward them as though they were our own, though He is their sole Author. A.C. 2 Samuel 7:11 He Hebrew Jehovah. House. Put by Figure of Speech Metonymy (of subject), when one name or noun is used instead of another, to which it stands in a certain relation, for household or family: in other words a line of succession. Dr. Bullinger wrote it in 1898 –The Companion bible & Paul the Learner copied 2 Samuel 7:13 [He shall build] That is, Solomon shall build my temple, not thou, because thou hast shed blood abundantly, and hast made great wars. See <1 Chronicles 22:8>; and see also the observations at the end. [The throne of his kingdom forever.] This is a reference to the government of the spiritual kingdom, the kingdom of the Messiah, agreeably to the predictions of the prophet long after, and by which this passage is illustrated: "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it, with judgment and with justice, from henceforth even FOREVER." <Isaiah 9:7> Adam Clarke
7:14-15 security despite discipline. In one Hittite treaty of the second millennium the Hittite king, Hattusilis III, guarantees his vassal, Ulmi-Teshup of Tarhuntassa, that his son and grandson will inherit the land after him. CHAPTER SEVEN SECOND SAMUEL 7:14-15 The text goes on to say that if Ulmi-Teshup's descendants commit offenses, they will be punished (even with death), but that the land will not be taken away from Ulmi-Teshup's family as long as there is a male heir. (IVP Bible Background Commentary: Old Testament) 7:15 covenant love. Hittite, Akkadian, Ugaritic and Aramaic examples all show that the positive action of the suzerain toward the vassal is expressed as love, kindness and graciousness, and in return the vassal is expected to respond with obedience and loyalty. In the Amarna letters (from vassal kings of Canaan to their Egyptian overlord) "love" is used as a characterization of friendly and loyal international relationships. It expresses the vassal's intentions to be loyal and to honor the terms of the treaty agreement between the parties. The biblical text shows a clear example of this usage in 1 Kings 5:15. There are rare instances in Mesopotamian literature where an individual is admonished to love a deity, but in general the gods of the ancient Near East did not seek love from their worshipers, nor did gods enter into covenant relationships with them. (IVP Bible Background Commentary) 7:18-29 observations about David's prayer. In a prayer of Ashurnasirpal I (an Assyrian king a generation earlier than David) to Ishtar he thanks Ishtar for her sponsorship. The benevolent acts he recognizes include raising him up from obscurity, appointing him as a shepherd to the people, making him a name and allowing him to establish justice for his people. These are also some of the same divine services that Nathan has identified to David (verses 8-11). (IVP Bible Background Commentary) 7:22 monotheism. The statement here that there is no God except Yahweh goes beyond previous statements. Though there were several attempts in the ancient world to magnify one god to the near exclusion of others, these do not come close to the ideal of monotheism represented in ancient Israel (see comments on Exodus 20:3 and Deuteronomy 6:4). (From IVP Bible Background Commentary: Old Testament, Copyright © 2000 by John H. Walton, Victor H. Matthews and Mark W. Chavalas. Published by InterVarsity Press. All rights reserved.) 7:14-15: Like a father his son, the Lord will chastise David’s successor but never rejects him. [JSB] 7:15-16: The promise that David’s dynasty shall last forever is not accompanied by any conditions (but see 1 Kings 9:4-7). [Jewish Study Bible] 7:18: David’s humility is shared by other leaders in the Bible, including Moses (Exodus 3:11), Gideon (Judges 6:15), and Saul (1 Samuel 9:21). Family, literally “house.” The word “house,” Hebrew “bayit,” in the various meanings occurs in the chapter 15 times (in the Hebrew). [Jewish Study Bible] 7:21: This great thing, the promise of a lasting dynasty. [Jewish Study Bible] 7:23: Redeemed, from slavery in Egypt. [Driving out], from the land of Canaan. [Jewish Study Bible] 7:24: The idea that Israel is the Lord’s people and that He is Israel’s God is central in biblical thought (e.g. Exodus 6:7) and in Judaism in general. [Jewish Study Bible] CHAPTER SEVEN SECOND SAMUEL 7:25-29: After extolling God and His deeds for Israel, David returns to the subject of his own dynasty and prays that God may fulfill His promise forever (because some times He changes His mind, e.g. 1 Samuel 2:30-31). [Jewish Study Bible] 2 Samuel 7:14 [If he commits iniquity] Depart from the holy commandment delivered to him; I will chasten him with the rod of men-- he shall have affliction, but his government shall not be utterly subverted. But this has a higher meaning. Adam Clarke Commentary ‘I will be a father to him, and he shall be a son to Me. When he does wrong, I will chastise him [I.e., only as a human father would.] with the rod of men and the affliction of mortals;’ 2 Samuel 7:14 Tanakh 2 Samuel 7:15 [But my mercy shall not depart away from him, as I took it from Saul] His house shall be a lasting house, and he shall die in the throne of Israel, his children succeeding him; and the spiritual seed, Christ, possessing and ruling in that throne to the end of time. The family of Saul became totally extinct; the family of David remained till the incarnation. Joseph and Mary were both of that family; Jesus was the only heir to the kingdom of Israel; he did not choose to sit on the secular throne, he ascended the spiritual throne, and now he is exalted to the right hand of God, a PRINCE and a Saviour, to give repentance and remission of sins. See the observations at the end of the chapter. Adam Clarke 7:18-29 DAVID BEFORE JEHOVAH S 7:18-22 David Thanksgiving for himself T 7:23, 24 For Israel S 7:25-29 David Prayer for his house 7:18-22 (S, above) DAVID THANKSGIVING FOR HIMSELF S T 7:18 Self-abasement “Who am I?” U 7:19 Acknowledgment of benefits V 7:20 Inability to praise aright U 7:21 Acknowledgment of benefits T 7:22 Divine exaltation “Thou art great.”
7:19 man the Hebrew word here is ha-adam (the man). “And is this the law of the man?” I.e. the Man of Psalms 8:5, 6, who is to have dominion over all the earth, embracing the entire world in the scope of his blessing in connection with the Messiah. This is an exclamation of greatest surprise and wonder of this revelation concerning David’s son and David’s Lord. The Word of God who created all of mankind and this earth is not only David’s Lord and God but also his son by lineage. Paul the Learner CHAPTER SEVEN SECOND SAMUEL Psalms 8:5-6 5 For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. 6 Thou made him to have dominion over the works of thy hands; thou hast put all things under his feet: (KJV)
[And is this the manner of man] Literally: And this, O Lord God, is the law of Adam. Does he refer to the promise made to Adam; the seed of the woman shall bruise the head of the serpent? From my line shall the Messiah spring, and be the spiritual and triumphant King, forever and ever. Adam Clarke 2 Samuel 7:20 [What can David say more]? How can I express my endless obligation to thee? Adam Clarke 7:22 O Lord God = O Jehovah Elohim. Please note the changes of the title of God from ‘O Lord God =O Adonai Jehovah of 7:19 our English translation does not ketch the meaning of the Hebrew here. The reason why is because God’s name is not now in connection with the earth and its operation by mankind but what God is in Himself as we see in Genesis 2:4 the creator of all things, who the Apostle John calls the Word and in John 1:14 John identifies Him as non other than Yeshua [Jesus] who is called the Messiah [Christ] of God. Paul the Learner Verse 21-22. ["For Thy word's sake and according to Thy heart] (And therefore not because I am worthy of such grace), has Thou done all this greatness, to make it known to Thy servant."
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