David's purpose of building the Temple, and its Postponement -The "Sure Mercies" of David in the Divine Promise - David's Thanksgiving.

(2 SAMUEL 7; 1 CHRONICLES 17)

     THOSE who, with devout attention, have followed the course of this history, and marked in it that of the kingdom of God in its gradual unfolding, will feel that a point had now been reached when some manifestation of the Divine purpose, fuller and clearer than ever before, might be expected. As we look back upon it, not only the whole history, but every event in it, has been deeply significant, and fraught with symbolical and typical meaning. Thus we have marked how as each event, so to speak, kindled a light, which was reflected from the polished mirror of the Psalter, it seemed to throw its brightness far beyond its own time into that future on which the day had not yet risen. But even to the men of that generation what had taken place must have carried a meaning far beyond the present. The foundation of a firm kingdom in Israel, its concentration in the house of David, and the establishment of a central worship in the capital of the land as the place which God had chosen, must have taken them back to those ancient promises which were now narrowing into special fulfillment, and have brought into greater prominence the points in these predictions which, though still towering aloft, sprung out of what was already reached, and formed part of it. A never-ending kingdom, a never-passing king; a sanctuary never to be abolished: such were the hopes still before them in the world-wide application of the promises of which they already witnessed the national and typical fulfillment. These hopes differed, not in character, but only in extent and application, from what they already enjoyed. To use our former illustration, they were not other heights than those on which they stood, but only peaks yet unclimbed. These considerations will help us properly to understand the narrative of David's purpose to build a temple, and the Divine communication consequent upon it. For clearness' sake we first sketch the facts as stated in sacred history, and then indicate their deeper meaning.

     To complete the history of the religious movement of that period, the sacred writers insert in this place the account of David's purpose to build a temple. The introduction to the narrative (2 Samuel 7:1), and the circumstance that at the time most if not all the wars mentioned in 2 Samuel 8 and 10 were past, sufficiently indicate that in this, as in other instances, the history is not arranged according to strict chronological succession. Still it must have taken place when David's power was at its zenith, and before his sin with Bathsheba. The king had been successful in all his undertakings. Victorious and world-famed, he inhabited his splendid palace on Mount Zion. The contrast between his own dwelling and that in which His ark abode283 to Whom he owed all, and Who was Israel's real King, was painfully great.

     However frequent and unheeded a similar contrast may be in our days between the things of God and of man, David too vividly apprehended spiritual realities to remain contented under it. Without venturing to express a wish which might have seemed presumptuous, he told his feelings on this subject to his trusted friend and adviser, the prophet Nathan.284

     As might have been expected, Nathan responded by a full approval of the king's unspoken purpose, which seemed so accordant with the glory of God. But Nathan had spoken - as ancient writers note - from his own, though pious, impulse, and not by direction of the Lord. Oftentimes our thoughts, although springing from motives of real religion, are not God's thoughts; and the lesson here conveyed is most important of 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, - in short, of making our test in each case not subjective feeling, but objective revelation.

     That night, as Nathan was busy with thoughts of the great future which the king's purpose seemed to open, God spake to him in vision, forbidding the undertaking; or rather, while approving the motive, delaying its execution. All this time, since He had brought them up out of Egypt, God's Presence had been really among Israel; He had walked about with them in all their wanderings and state of unsettledness. Thus far, then, the building of an house could not be essential to God's Presence, while the "walking about in tent and dwelling" had corresponded to Israel's condition. Another period had now arrived. Jehovah Zevaoth285 had chosen David, and established his kingdom.

     And in connection with it as concerned Israel (ver. 10) and David (ver. 11): "And I have appointed a place for My people Israel, and have planted it that it may abide in its place, and no more tremble; and that the children of wickedness" (malice) "may no more oppress it as at the first, and from the day when I appointed judges over My people Israel.286 And I give thee rest from all thine enemies, and Jehovah intimates to thee that a house will Jehovah make to thee."

     Thus much for the present. As for the future, it was to be as always in the Divine arrangement. For God must build us a house before we can build one to Him. It was not that David was first to rear a house for God, but that God would rear one for David. Only afterwards, when all Israel's wanderings and unrest were past, and He had established the house of His servant, would the son of that servant, no longer a man of war (1 Chronicles 20:8; 28:3), but a man of peace, "Solomon," build the house of peace. There was inward and even outward congruity in this: a kingdom which was peace; a king the type of the Prince of peace; and a temple the abode of peace. This, then, was the main point: a promise alike to David, to Israel, and in regard to the Temple, that God would build David a house, and make his kingdom not only lasting, but everlasting, in all the fullness of meaning set out in Psalm 72. What followed will be best given in the words of Holy Scripture itself: "I shall be to him a Father, and he shall be to Me a son, whom, if he transgress, I will correct with the rod of men, and with stripes of the children of men; but My mercy shall not depart from him as I made it depart from Saul, whom I put away from before thee. And unfailing" (sure) "thy house and thy kingdom for ever before thee; and thy throne shall be established for ever!"

     That this promise included Solomon is as plain as that it was not confined to him. No unprejudiced reader could so limit it; certainly no sound Jewish interpreter would have done so. For on this promise the hope of a Messianic kingdom in the line of David and the title of the Messiah as the Son of David were based. It was not only the Angel, who pointed to the fulfillment of this promise in the Annunciation to the Virgin (Luke 1:32, 33), but no one, who believed in a Messiah, would have thought of questioning his application. All the predictions of the prophets may be said to rest upon it. While, therefore, it did not exclude Solomon and his successors, and while some of its terms are only applicable to them, the fulfillment of this promise was in Christ. In this view we are not hampered but helped by the clause which speaks of human chastisements as eventual on sins in the successors of David. For we regard the whole history from David to Christ as one, and as closely connected. And this prophecy refers neither only to Solomon nor only to Christ; nor has it a twofold application, but it is a covenant-promise which, extending along the whole line, culminates in the Son of David, and in all its fullness applies only to Him. These three things did God join in it, of which one necessarily implies the other, alike in the promise and in the fulfillment: a unique relationship, a unique kingdom, and a unique fellowship and service resulting from both. The unique relationship was that of Father and Son, which in all its fullness only came true in Christ (Hebrews 1:5). The unique kingdom was that of the Christ, which would have no end (Luke 1:32, 33; John 3:35). And the unique sequence of it was that brought about through the temple of His body (John 2:19), which will appear in its full proportions when the New Jerusalem comes down out of heaven (Revelation 21:1-3).

     Such was the glorious hope opening up wider and wider, till at its termination David could see "afar off" the dawn of the bright morning of eternal glory; such was the destiny and the mission which, in His infinite goodness, God assigned to His chosen servant. Much there was still in him that was weak, faltering, and even sinful; nor was he, whose was the inheritance of such promises, even to build an earthly temple. Many were his failings and sins, and those of his successors; and heavy rods and sore stripes were to fall upon them. But that promise never failed.

     Apprehended from the first by the faith of God's people, it formed the grand subject of their praise, not only in Psalm 89, but in many others, such as Psalm 2, 45, 72, 110, 132, and continued the hope of the Church, as expressed in the burning language and ardent aspirations of all the prophets. Brighter and brighter this light grew, even unto the perfect day; and when all else seemed to fail, these were still "the sure mercies of David" (Isaiah 55:3), steadfast and stable; and at last fully realized in the resurrection of our Blessed Lord and Savior Jesus Christ (Acts 13:32-34).

     It was significant that when David received, through Nathan, this Divine communication, "he went in," no doubt, into that "tabernacle," which was to be to him what the Pisgah-view of the land had been to Moses, and "remained"287 before Jehovah, uttering prayer, in which confession of unworthiness formed the first element, soon followed by thanksgiving and praise, and concluding with earnest entreaty. And such must all true prayer be - mingling humble confession with thanksgiving and with petition for the promised blessing.

283 The expression (2 Samuel 7:2) is: "Abideth in the midst (within) the Yeriah," or "curtain," that is the Yeriah (in the singular), composed of the ten Yerioth (in the plural), mentioned in Exodus 26:1. These formed the Mishcan, or dwelling - thus proving that "the curtains" hung within the wooden framework, and constituted the "dwelling" itself.

284 Nathan, "given" - a prophet (whereas Gad is designated as a "seer," 1 Samuel 9:9), whose name here appears for the first time. For further notices of him see 2 Samuel 12; 1 Kings 1:10, 22, 34; 1 Chronicles 29:29; 2 Chronicles 9:29. From the latter two passages it appears that Nathan wrote a history of David and (at least in part also) of Solomon.

285 The use here of the name "Jehovah of Hosts" is very significant. It marks, on the one hand, the infinite exaltation of the Lord above all earthly dwellings, and, on the other, the real source of David's success in war.

286 It is quite evident that the sentences must be arranged and punctuated as we have done, and not as in our Authorised Version. The same remark applies to the tenses of the verbs.

287 Not "sat," as in our Authorised Version (2 Samuel 7:18). Sitting was not the attitude of prayer, either under the old dispensation or in Apostolic times.