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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
7:1-29 Davidic Covenant: Eternal Throne. This chapter, with its messianic promise, is a key passage in the history of salvation. The Lord promises to make one family, that of David, the representative of his people forever. Verses 8-17 are often described as the "Davidic covenant," even though the term "covenant" does not appear there. But in Ps. 89:3 this promise is described using the words, "I have made a covenant with my chosen one." David expresses his desire to build a house for the Lord. But the Lord does not approve, and instead states on his own initiative that he will establish David's house (i.e., dynasty) eternally, promising him an eternal throne: "And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever" (2 Sam. 7:16). This is not, however, a guarantee that every occupant of the throne of David will himself enjoy the blessings without regard for his own piety (v. 14). Psalm 132:11 says that on this occasion the Lord swore to David with "a sure oath," from which he would not turn back, that "one of the sons of your body I will set on your throne" (cf. 2 Sam. 7:12). This points to Solomon, who would "sit on the throne of Israel" and build "the house for the name of the Lord" (1 Kings 8:20), and eventually to Jesus, the Messiah who would sit on the throne eternally, thus establishing David's throne forever (2 Sam. 7:16; Luke 1:32-33). See 2 Chron. 13:5; 21:7; Ps. 89:20-38; Isa. 55:3; Jer. 33:17, 20-22; etc.
7:1-3 David contrasts his own cedar house (5:11) with the tent that houses the ark (6:17). It was common in the ancient Near East for a king to build a temple to honor his god. the Lord is with you. Nathan probably means these words as a general comment on David and gives his own opinion as David's counselor. That night, however, he receives a specific revelation from God, which he delivers to David as a prophet, the messenger of God.
7:6-7 I have not lived in a house. Nothing in the regulations about the ark in Exodus suggests that it was placed in a building; rather, it needed carrying poles (Ex. 25:10-16). The shrine at Shiloh did have a door and was called a "house" or "temple" (1 Sam. 1:9; 3:3, 15; see note on 1 Sam. 1:7, 9), but even a tent could be called a "house," and since there is also a reference to the "entrance of the tent of meeting," it may be that some kind of structure was built around the tent at Shiloh. The ark had also been in the house of Abinadab (2 Sam. 6:3) for several decades, but that was considered a temporary expedient.
7:8-17 God will not let David build him a house; rather, he will build David a house, i.e., a ruling dynasty (see note on 1 Chron. 17:10b-14). According to 1 Kings 5:3, Solomon said David was not able to build the temple "because of the warfare with which his enemies surrounded him," and in 1 Chron. 22:8 David says the Lord said he could not do so because "you have shed much blood and have waged great wars. You shall not build a house to my name, because you have shed so much blood before me on the earth" (see note on 1 Chron. 22:6-16).
7:12 Your offspring after you refers to Solomon.
7:14 Hebrews 1:5 applies the words I will be to him a father, and he shall be to me a son to Christ because, as Messiah, Jesus inherits David's role as representative of God's people (his "son," Ex. 4:22-23; cf. Ps. 89:26-27).
7:18-29 In this moving prayer, David uses the phrase O Lord God (or "O Lord God") eight times, expressing his close intimacy with his God. This is instruction for mankind (v. 19) means that all people can learn about God's faithfulness and grace from his promises to David. The phrase could also be translated, "Is this your custom for mankind?" i.e., "You do not usually do this for humans." there is none like you, and there is no God besides you (v. 22). This is an explicit statement of monotheism (cf. 1 Sam. 2:2). Then follows the expression who is like your people Israel, which describes the incomparability (hence the uniqueness) of Israel, God's people, whom he has redeemed from Egypt and established for himself forever.
7:18 Who am I, O Lord . . . , that you have brought me thus far? In spite of dramatic military success and the popular acclaim of the whole nation, David humbly considers himself unworthy of all the Lord's blessings, attributing his success instead to the Lord (cf. Prov. 3:34; James 4:6; 1 Pet. 5:5). He understands rightly that the covenant (2 Sam. 7:8-17) expresses God's faithfulness to his promises to his people (vv. 21-29).
