Commentario del capitolo
2 Samuel Capitolo 7
서론
Senza titolo
繁體中文
Originale inglese
Still the ark is David's care as well as his joy. In this chapter we have, I. His consultation with Nathan about building a house for it; he signifies his purpose to do it (2Sa 7:1,2) and Nathan approves his purpose, 2Sa 7:3. II. His communion with God about it. 1. A gracious message God sent him about it, accepting his purpose, countermanding the performance, and promising him an entail of blessings upon his family, 2Sa 7:4-17. 2. A very humble prayer which David offered up to God in return to that gracious message, thankfully accepting God's promises to him, and earnestly praying for the performance of them, 2Sa 7:18-29. And, in both these, there is an eye to the Messiah and his kingdom.
1-3
David's Care of the Ark (1042 BC)
繁體中文
大衛關心約櫃（主前1042年）
¹ 王住在自己宮中，耶和華使他安靖，不被四圍的仇敵擾亂。
² 那時，王對先知拿單說：「看哪，我住在香柏木的宮中，神的約櫃反在幔子裏。」
³ 拿單對王說：「你可以照你的心意而行。因為耶和華與你同在。」
此處記述：I. 大衛得享安息。他住在自己宮中（2Sa 7:1），安靜不受干擾，無需出征：耶和華使他安靖，不被一切仇敵——那些反對他坐穩王位之人——擾亂，他便專心享受那安息。他雖是戰士，卻為平安（Ps 120:7），不以戰爭為樂。他安息的時間不長，不久又捲入戰爭；但此刻他享受著平靜，而當他坐在宮中默想神的律法之時，正是在他最自在的境界中。
II. 大衛有意為神的榮耀建造聖殿。他已為自己建造了宮殿，又為他的臣僕建造了城邑；如今他想到了為約櫃建造居所。1. 他要藉此對神加諸他的尊榮作出感恩的回報。須知，當神在祂的護理中特別為我們作了大事之時，便當激發我們籌謀可以為祂和祂的榮耀作些甚麼。我拿甚麼報答耶和華？2. 他要善用當前的平靜，好好使用神所賜的安息。如今他既未被召到戰場高處事奉神和以色列，便要用他的心思、時間和財物以另一種方式事奉祂，而不放縱自己於安逸，更不放縱於奢華。當神在護理中賜我們安息、使我們少有世俗事務可辦之時，我們便當更加為神和我們的靈魂效力。大衛坐在宮中的心思，與尼布甲尼撒走在他宮中的心思何等不同（Da 4:29,30）！那驕傲之人所想的，不過是自己權勢的威榮和自己尊嚴的榮耀；這謙卑之靈卻滿心想著怎樣榮耀神、將尊榮歸給祂。神如何阻擋驕傲的人、賜恩典和榮耀給謙卑的人，結果已經說明了一切。大衛思量（2Sa 7:2）自己居所的華美（我住在香柏木的宮中），又將之與約櫃居所的簡陋相比（約櫃反在幔子裏），覺得這很不相稱——自己住在宮殿中，約櫃卻在帳棚裏。大衛一直心中不安，直到為約櫃尋得所在（Ps 132:4,5）；如今他又不安，直到尋得一個更好的所在。蒙恩感恩的心靈：(1.) 永遠覺得為神作的不夠多，作了許多仍然計劃要作更多，謀劃慷慨之事。(2.) 看見神的教會在困境和陰雲之下，便不能享受自己的安逸。除非約櫃有了殿宇，否則大衛不能在自己的香柏木宮中得著多少快樂。那些躺在象牙床上、不為約瑟的苦難擔憂的人，雖有大衛的音樂，卻沒有大衛的心靈（Am 6:4,6）；那些住在自己天花板房屋裏、神的殿卻荒廢的人，也是如此。
III. 他將這個念頭告訴了先知拿單。他把他當作朋友和知己——他慣常與之商議的人——告訴了他。大衛難道不能自己去辦嗎？這豈不是善工嗎？他自己豈不也是先知嗎？誠然如此，但*謀士眾多，人便得保安全。*大衛告訴他，是要藉著他得知神的心意。這無疑是一件善工，但大衛是否應當親自去作，則在乎神的旨意。
IV. 拿單對此的贊同：你可以照你的心意而行，因為耶和華與你同在（2Sa 7:3）。我們沒有讀到大衛告訴拿單他打算建造聖殿，只是告訴他：還沒有聖殿這事使他心中不安——拿單從中不難揣測他心中的意念，便叫他去行、順利成就。須知，我們當盡力鼓勵和促進別人的好計劃和好設計，一有機會便為善工說好話。拿單說這話不是奉神的名，而是憑自己說的；不是以先知的身分，而是以智慧和善良之人的身分說的。這與神已啟示的旨意相符——神要求各人在自己的位分上為宗教的推進和神的事奉盡心竭力——雖然看來祂隱秘的旨意另有所定：大衛不該作這事。基督的特權是始終說出神的心意——祂完全知道。別的先知只有在預言之靈臨到他們之時才如此；但若他們在任何事上誤判了（如撒母耳，1Sa 16:6；又如此處的拿單），神很快便糾正了那錯誤。
Originale inglese
David's Care of the Ark (1042 BC)
¹ And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies;
² That the king said unto Nathan the prophet, See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains.
³ And Nathan said to the king, Go, do all that is in thine heart; for the LORD is with thee.
Here is, I. David at rest. He sat in his house (2Sa 7:1), quiet and undisturbed, having no occasion to take the field: The Lord had given him rest round about, from all those that were enemies to his settlement in the throne, and he set himself to enjoy that rest. Though he was a man of war, he was for peace (Ps 120:7) and did not delight in war. He had not been long at rest, nor was it long before he was again engaged in war; but at present he enjoyed a calm, and he was in his element when he was sitting in his house, meditating in the law of God.
II. David's thought of building a temple for the honour of God. He had built a palace for himself and a city for his servants; and now he thinks of building a habitation for the ark. 1. Thus he would make a grateful return for the honours God put upon him. Note, When God, in his providence, has remarkably done much for us, it should put us upon contriving what we may do for him and his glory. What shall I render unto the Lord? 2. Thus he would improve the present calm, and make a good use of the rest God had given him. Now that he was not called out to serve God and Israel in the high places of the field, he would employ his thoughts, and time, and estate, in serving him another way, and not indulge himself in ease, much less in luxury. When God, in his providence, gives us rest, and finds us little to do of worldly business, we must do so much the more for God and our souls. How different were the thoughts of David when he sat in his palace from Nebuchadnezzar's when he walked in his! Da 4:29,30. That proud man thought of nothing but the might of his own power, and the honour of his own majesty; this humble soul is full of contrivance how to glorify God, and give honour to him. And how God resisteth the proud, and giveth grace and glory to the humble, the event showed. David considered (2Sa 7:2) the stateliness of his own habitation (I dwell in a house of cedar) and compared with that the meanness of the habitation of the ark (the ark dwells within curtains), and thought this incongruous, that he should dwell in a palace and the ark in a tent. David had been uneasy till he found out a place for the ark (Ps 132:4,5), and now he is uneasy till he finds out a better place. Gracious grateful souls, (1.) Never think they can do enough for God, but, when they have done much, are still projecting to do more and devising liberal things. (2.) They cannot enjoy their own accommodations while they see the church of God in distress and under a cloud. David can take little pleasure in a house of cedar for himself, unless the ark have one. Those who stretched themselves upon beds of ivory, and were not grieved for the affliction of Joseph, though they had David's music, had not David's spirit (Am 6:4,6) nor those who dwelt in their ceiled houses while God's house lay waste.
III. His communicating this thought to Nathan the prophet. He told him, as a friend and confidant, whom he used to advise with. Could not David have gone about it himself? Was it not a good work? Was not he himself a prophet? Yes, but in the multitude of counsellors there is safety. David told him, that by him he might know the mind of God. It was certainly a good work, but it was uncertain whether it was the will of God that David should have the doing of it.
IV. Nathan's approbation of it: Go, do all that is in thy heart; for the Lord is with thee, 2Sa 7:3. We do not find that David told him that he purposed to build a temple, only that it was a trouble to him that there was not one built, from which Nathan easily gathered what was in his heart, and bade him go on and prosper. Note, We ought to do all we can to encourage and promote the good purposes and designs of others, and put in a good word, as we have opportunity, to forward a good work. Nathan spoke this, not in God's name, but as from himself; not as a prophet, but as a wise and good man; it was agreeable to the revealed will of God, which requires that all in their places should lay out themselves for the advancement of religion and the service of God, though it seems his secret will was otherwise, that David should not do this. It was Christ's prerogative always to speak the mind of God, which he perfectly knew. Other prophets spoke it only when the spirit of prophecy was upon them; but, if in any thing they mistook (as Samuel, 1Sa 16:6, and Nathan here) God soon rectified the mistake.
4-17
God's Covenant with David (1042 BC)
繁體中文
神與大衛所立的約（主前1042年）
⁴ 當夜，耶和華的話臨到拿單說：
⁵ 你去告訴我的僕人大衛，說：耶和華如此說：你豈可為我建造殿宇呢？
⁶ 自從我領以色列人出埃及直到今日，我未曾住過殿宇。我常在帳幕和會幕中行走。
⁷ 凡我同以色列人所走的地方，我何曾向以色列一支派的士師——就是我吩咐牧養我民以色列的——說：你們為何不給我造香柏木的殿宇呢？
⁸ 如今你要對我僕人大衛如此說：萬軍之耶和華如此說：我從羊圈中將你召來，叫你不再跟從羊群。立你作我民以色列的君。
⁹ 你無論往哪裏去，我常與你同在。在你面前剪除你的一切仇敵。我使你得大名，好像世上從來偉人的名一般。
¹⁰ 我必為我民以色列選定一個地方，栽培他們。他們就住在自己地方，不再遷移。凶惡之子也不像從前擾害他們，
¹¹ 並不像我命士師治理我民以色列的時候一樣。我必使你安靖，不被一切仇敵擾亂。並且我耶和華應許你，必為你建立家室。
¹² 你壽數滿足，與你列祖同睡的時候，我必使你的後裔接續你。我必堅定他的國。
¹³ 他必為我的名建造殿宇。我必堅定他的國位，直到永遠。
¹⁴ 我要作他的父，他要作我的子。他若犯了罪，我必用人的杖、人的鞭責罰他。
¹⁵ 但我的慈愛仍不離開他，像離開在你面前所廢棄的掃羅一樣。
¹⁶ 你的家和你的國必在我面前永遠堅立。你的國位也必堅定，直到永遠。
¹⁷ 拿單就按這一切話，照這一切默示，對大衛說了。
此處我們充分看見了神對大衛的恩惠以及那恩惠的善意——神藉先知拿單將這些通知和保證差遣給他，拿單受託向他傳遞這長篇的信息。其中的用意是阻止他建造聖殿的目的；因此這信息被差遣：1. 藉著那曾鼓勵他如此行的同一隻手——免得若藉別人差遣，拿單會被人輕視侮辱，而大衛也會困惑不解（一個先知鼓勵他、另一個先知又阻止他）。2. 就在同一夜——使拿單不至繼續長久處於錯誤之中，也使大衛的頭腦不再進一步充滿他永遠不能實現的想法。神本可以親自直接對大衛說這話，但祂選擇藉拿單傳達，以維護祂先知的尊榮，並使大衛保持對先知的敬重。他雖是元首，但先知必須作他的眼——他藉此看見全能者的異象——也必須作他的舌——他藉此聽見神的話語。那將這長篇信息傳給拿單的主，也幫助他的記憶力來保留它，使他能完整地傳達（他既決心忠實傳達）——正如他從主所領受的。在這信息中：
I. 大衛要為神建造殿宇的計劃被擱置了。神注意到了那個目的，因為祂知道人心；而且祂對之甚為喜悅，正如1Ki 8:18所顯示的：你存這意思是好的；然而祂禁止他繼續他的計劃（2Sa 7:5）：*你豈可為我建造殿宇呢？*不，你不可（如同平行經文1Ch 17:4所解釋的）；有別的工作指定你作，那必須先作。大衛是個武人，他必須藉繼續征伐來擴展以色列的疆界。大衛是個作美歌者，他必須為將來聖殿的使用預備詩篇，並安排利未人的班次；但他兒子的天賦更適合建造殿宇，而且他將有更充裕的財寶來承擔費用，因此讓這事留給他去作吧。各人要照所得的恩賜彼此服事。建造聖殿是一項需要時間的工作，需要為之作準備；但直到如今這事從未被提起。神告訴他：1. 迄今為止祂從未有過為祂建造的殿宇（2Sa 7:6）——會幕一直足夠，還可以再用一段時間。神在祂的服事中不重視外表的華麗；約櫃在帳幕中時，祂與百姓的同在，與約櫃在聖殿中時一樣確實。大衛不安於約櫃在幔子中（一個簡陋而可移動的居所），但神從未抱怨這使祂不便。祂不是居住，而是行走——卻不疲乏、不困倦。基督在世上時如同約櫃一般，行在帳幕或會幕中，因為祂周流四方行善事，不住在自己的房屋中，直到祂升上高天，進入父家中的居所，在那裏坐下了。教會如同約櫃，在這個世界中是移動的，住在帳幕中，因為它目前的狀態既是牧養的，也是爭戰的；它常存的城是將來的。大衛在他的詩篇中常常稱會幕為殿（如Ps 5:7,27:4,29:9,65:4,138:2），因為它雖然只用幔子造的，卻達到了聖殿的用意。智慧善良的人有了實質便不在乎外表。大衛在幔子之家中也許比他的繼承者在香柏木的殿中有更多真實的敬虔，以及與神更甘甜的相交。2. 祂從未向以色列的任何權杖——就是任何士師（1Ch 17:6；因為掌權的被稱為權杖，Eze 19:14，那大君王也被如此稱呼，Nu 24:17）——發出過任何命令、指示，或最小的暗示，關於建造聖殿之事（2Sa 7:7）。只有神所設立的敬拜才蒙悅納；因此大衛何必設計神從未命定的事呢？讓他等候命令，然後再作吧。神所指定的帳幕勝過人所發明的聖殿。
II. 大衛被提醒神為他所成就的大事，好讓他知道雖然他沒有參與這項服事的殊榮，他仍是天上的寵兒；也讓他知道神並不欠他的善意——不論他為神的榮耀作了甚麼，神都是先向他施恩（2Sa 7:8,9）。1. 神從極卑微的境況中將他高舉：*從羊圈中將他召來。*那些已得高位的人當常被提醒自己的微小起點，好使他們常存謙卑感恩的心。2. 神使他在仇敵面前得勝（2Sa 7:9）：你無論往哪裏去，我常與你同在——在你被追趕時保護你，在你追趕時使你亨通。在你面前剪除你的一切仇敵——那些阻礙你高升和安定的人。3. 神不僅以權力和統治加冕他，更以周圍列國中的尊榮和聲譽加冕他：*我使你得大名。*他因勇敢、謀略和偉大的成就而著名，比他那個時代的任何偉人都更加被人談論。大名是擁有之人當大大感恩的，也能用來成就善事；但沒有的人也不必為之覬覦：好名聲才是更可羨慕的。人可以十分默默無聞卻十分舒適地度過一生。
III. 神應許給祂的以色列一個蒙福的安頓（2Sa 7:10,11）。這話在對大衛本人的應許之前以括號的形式出現，為要使他明白神為他所設計的事乃是為了以色列的緣故——使他們在他的治理下可以幸福；也為了給他那預見以色列平安的滿足——那時他得了應許可以看見他兒女的兒女（Ps 128:6）。一個好的君王若自己的國家不幸福，就不能認為自己是幸福的。隨後的應許關係到他的家族和後裔；因此這些論到以色列安頓的話，所指的乃是他自己執政期間的幸福。應許了兩件事：1. 一個安寧之所：*我必為我民以色列選定一個地方。*那地方早就選定了，但他們一直受到挫折，如今那個選定要成全了。迦南要完全歸他們所有，不受任何驅逐或侵擾。2. 對那地的安寧享受：凶惡之子（特別是指長久以來作他們禍患的非利士人）不再像從前擾害他們；但——正如我從前設立士師治理我民以色列時一樣——我必使你安靖，不被一切仇敵擾亂（2Sa 7:11可以如此讀），就是說：「我必繼續並完成那安息；地必從戰爭中得享安息，如同在士師時代一般。」
IV. 祝福被封立在大衛的家族和後裔上。大衛有意為神建造殿宇，作為回報，神應許為他建立家室（2Sa 7:11）。我們為神所作的，或真誠打算作卻因護理之工攔阻而未能作的，我們必不失去賞賜。祂已應許使他成名（2Sa 7:9）；此處祂應許為他建立家室，使那個名得以傳承。大衛活著之時，得著神不可違背的應許——他死後家族必興旺——這將是他極大的安慰。僅次於我們靈魂的福祉和神的教會，我們當求自己後裔的福祉——使那些出於我們的人，在我們天上讚美神之時，仍在地上讚美祂。
1. 這些應許中有些關係到他的直接繼承人所羅門，以及猶大的王系。(1.) 神必使他登上寶座。你壽數滿足、與你列祖同睡的時候——這話暗示大衛本人必平安歸到墳墓；然後我必使你的後裔接續你。這恩典格外大，因為這是神為摩西、約書亞或任何蒙召牧養祂百姓的士所未曾作過的。大衛的政權是頭一個被封立的；因為對基督所應許的國度要延伸到祂屬靈的後裔。既是兒女，便是後嗣。(2.) 神必使他在寶座上安定：我必堅定他的國（2Sa 7:12），他國的寶座（2Sa 7:13）。他的權利必清楚無爭，他的利益得著鞏固，他的施政穩固。(3.) 神必任用他從事建造聖殿的善工——這工大衛只得著設計的滿足：他必為我的名建造殿宇（2Sa 7:13）。工作必完成，雖然大衛不能親自去作。(4.) 神必接納他進入收養之約（2Sa 7:14,15）：我要作他的父，他要作我的子。我們不需要別的，只要神作我們和我們兒女的父，就足以使我們和我們的兒女幸福了；而一切神作其父的人，祂都藉恩典使他們作祂的兒子——賜給他們兒子的性情。祂若作我們細心、體貼、豐厚的父，我們便當作祂順從、受教、盡責的兒女。此處的應許說話如同對兒子一般。[1.] 他的父必在必要時責罰他；因為父所不管教的兒子是哪一個呢？患難是聖約的一項條款，不僅與神的父愛相容，更是從之而出的。他若犯了罪——果然他犯了（1Ki 11:1）——我必責罰他，使他悔改；但那必是用人的杖——就是說人所能承受的杖——我不用神的大能與他爭辯（Job 23:6）。或者更確切地說，是人所能忍受的杖——「我必顧念他的體質，在有必要時以盡可能溫柔憐憫的心責罰他，且不超過必要的程度；那必是人的鞭（原文作觸摸），不是一擊或一傷，而是輕柔的一觸。」[2.] 然而祂必不剝奪他的產業（2Sa 7:15）：我的慈愛（那就是兒子的產業）*必不離開他。*十個支派背叛大衛家是他們因罪受罰，但其餘兩個支派對那個家族始終如一的效忠——足以維持王室的尊嚴——使神對大衛後裔的慈愛照這應許得以持續；雖然那家族被削減，卻未被剪除，如同掃羅的家一般。猶大的權杖從未由大衛以外的家族執掌。這就是那在Ps 89:3,4等處被頌讚的王權之約，作為救贖和恩典之約的預表。
2. 另外一些應許關係到基督——祂常被稱為大衛和大衛的子孫，就是這些應許所指的那位大衛的子孫，在祂裏面這些應許得了完全的應驗。祂出於大衛的後裔（Ac 13:23）。神把祂祖大衛的位給了祂（Lu 1:32），賜給祂天上地下所有的權柄，以及執行審判的權柄。祂要建造福音的聖殿——為神的名建造的殿（Zec 6:12,13）。我要作祂的父，祂要作我的子這應許，被使徒明確地應用於基督（Heb 1:5）。但祂的家、祂的寶座、祂的國度之永遠堅立（2Sa 7:13，再次，第三次2Sa 7:16，直到永遠），只能應用於基督和祂的國度。大衛的家和國早已終結；唯有彌賽亞的國度才是永遠的，*祂的政權與平安必加增無窮。*犯罪的假設確實不能應用於彌賽亞本人，但它適用於（而且非常安慰地）祂屬靈的後裔。真信徒有自己的軟弱，為此可以預期受管教，但他們必不被棄絕。聖約中每一次的過犯不會使我們被逐出聖約。如今：(1.) 拿單忠實地將這信息傳給了大衛（2Sa 7:17）；雖然在禁止他建造聖殿一事上他推翻了自己從前的話，但他既更清楚地得知了神的心意，便不遲疑地如此作了。(2.) 這些應許神在時候滿足之時忠實地對大衛和他的後裔履行了。雖然大衛未能實現他為神建造殿宇的計劃，神卻沒有短少祂為他建立家室的應許。我們所處之約的性質便是如此；在我們的行為上有許多失敗，在神的卻沒有。
Originale inglese
God's Covenant with David (1042 BC)
⁴ And it came to pass that night, that the word of the LORD came unto Nathan, saying,
⁵ Go and tell my servant David, Thus saith the LORD, Shalt thou build me a house for me to dwell in?
⁶ Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt, even to this day, but have walked in a tent and in a tabernacle.
⁷ In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel, whom I commanded to feed my people Israel, saying, Why build ye not me a house of cedar?
⁸ Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:
⁹ And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.
¹⁰ Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,
¹¹ And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.
¹² And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
¹³ He shall build a house for my name, and I will stablish the throne of his kingdom for ever.
¹⁴ I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
¹⁵ But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
¹⁷ According to all these words, and according to all this vision, so did Nathan speak unto David.
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 1Ki 8:18, Thou didst well that it was in thy heart; yet he forbade him to go on with his purpose (2Sa 7:5): "Shalt thou build me a house? No, thou shalt not (as it is explained in the parallel place, 1Ch 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 (2Sa 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 Ps 5:7,27:4,29:9,65:4,138:2), 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, 1Ch 17:6 (for rulers are called sceptres, Eze 19:14, the great Ruler is called so, Nu 24:17), concerning the building of the temple, 2Sa 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, 2Sa 7:8,9. 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 (2Sa 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, 2Sa 7:10,11. 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, Ps 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 2Sa 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, 2Sa 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 (2Sa 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 (2Sa 7:12), the throne of his kingdom, 2Sa 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, 2Sa 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 (2Sa 7:14,15): 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 (1Ki 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 (2Sa 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 (Ps 89:3,4, 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, Ac 13:23. To him God gave the throne of his father David (Lu 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, Zec 6:12,13. 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 (2Sa 7:13, and again, and a third time 2Sa 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 (2Sa 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.
18-29
David's Prayer for God's Blessing (1042 BC)
繁體中文
大衛為神賜福禱告（主前1042年）
¹⁸ 於是大衛王進去，坐在耶和華面前，說：主耶和華啊，我是誰，我的家又是誰，你竟帶我到這地步呢？
¹⁹ 主耶和華啊，這在你眼中還看為小事。你又說到你僕人的家至於久遠。主耶和華啊，這是人的常道嗎？
²⁰ 主耶和華啊，大衛還能對你說甚麼呢？因為你認識你的僕人。
²¹ 你因你的話和你心意所定的，行了這一切大事，為要使你的僕人明白。
²² 故此耶和華神啊，你是至大的。因為沒有可比你的，除你以外也沒有神。這是我們耳中所聽見的。
²³ 世上有哪一國比得上你的百姓以色列呢？神曾親自去贖這百姓歸自己作子民，又為自己立名。在你為你的地和你從埃及贖出來的百姓面前，行了大而可畏的事，驅逐了列國和他們的神。
²⁴ 因為你堅立你的百姓以色列，作你永遠的子民。耶和華啊，你作了他們的神。
²⁵ 耶和華神啊，你所應許僕人和僕人家室的話，求你永遠堅立，照你所說的去行。
²⁶ 願你的名永遠被尊為大。人說：萬軍之耶和華是治理以色列的神。這樣，願你僕人大衛的家在你面前被建立。
²⁷ 因為萬軍之耶和華——以色列的神——已經啟示僕人說：我必為你建立家室。所以僕人才敢向你如此祈禱。
²⁸ 主耶和華啊，你是神。你的話是真實的。你也應許將這福賜給僕人。
²⁹ 現在求你喜悅賜福與僕人的家，叫它永遠在你面前。主耶和華啊，這是你所說的。願你的福永遠賜與僕人的家。
此處我們看到大衛為著神差遣給他的恩惠信息，在神面前所作的莊嚴回應。我們沒有被告知他對拿單說了甚麼；無疑他作為神的使者，十分友善恭敬地接待了他。但他對神的回答，他親自去作，並非託拿單帶去。當傳道人向我們傳遞神的信息之時，我們的心當回應的，不是向他們，而是向神；祂明白心的言語，我們也可以坦然來到祂面前。大衛一接到信息，趁著印象新鮮，便退去回覆。請注意：
I. 他退到何處：他進去，到耶和華面前——就是約櫃所在的會幕那裏，那是神同在的記號；他在那裏陳明自己。如今神的旨意是人人在各處禱告；但不論我們在何處禱告，我們都當將自己置於耶和華面前，也將祂置於我們眼前。
II. 他採取的姿勢：他坐在耶和華面前。1. 這指他身體的姿勢。跪下或站立無疑是禱告時最合宜的姿勢；但猶太人從這個事例說：「大衛家的君王可以坐在聖殿中，別人不可。」但這絕不能為禱告中平常使用這種姿勢提供辯護，不論在必要的情形下可以允許甚麼。大衛進去，在耶和華面前就位——也可以如此讀；但當他禱告時，他如慣常那樣站起來。或者他進去，留在耶和華面前——他在開始禱告之前，先靜默默想了一會，然後在會幕中停留了比平時更久的時間。或者，2. 這也可以指他此時心靈的狀態。他進去，在耶和華面前安靜自己；我們在一切親近神之時也當如此。神啊，我的心堅定，我的心堅定。
III. 禱告本身，其中充滿了對神敬虔熱切的傾吐。
1. 他極其謙卑地論到自己和自己的功績。他如此開始，如同一個驚訝的人：主耶和華啊，我是誰？我的家是甚麼？（2Sa 7:18）。神曾提醒他卑微的出身（2Sa 7:8），他完全同意；他存著卑微的念頭看：(1.) 自己個人的功績：*我是誰？*從各方面看，他都是一個十分傑出而寶貴的人。他的身心天賦非凡。他的恩賜和恩典卓越。他是一個有尊榮、有成就、有用處的人，是他國家的寵兒、是敵人的恐懼。然而當他在神面前說到自己時，他說：我是誰？一個不值得注意的人。(2.) 他家族的功績：我的家是甚麼？他的家屬於王族，是那支派首領的後裔；他與全國最好的家族聯姻。然而如基甸一般，他認為自己的家族在猶大是貧窮的，自己是父家裏最微小的（Jdg 6:15）。大衛在掃羅的女兒被提議為他妻子之時便如此自卑（1Sa 18:18），如今更有理由如此。請注意：最偉大最善良的人，即使身處最高的地位，也當存著卑微的看法看自己；因為最偉大的人不過是蟲，最好的不過是罪人，那些身居高位的人所有的，都是領受來的：*我是誰，你竟帶我到這地步？*帶我到國位，在其中安定，又從一切仇敵手中得享安息？這暗示：若非神帶他到這地步，他靠自己經營是斷不能達到的。我們一切的成就都當視為神的恩賜。
2. 他極其崇高地稱頌神對他的恩惠。(1.) 在神已為他作的事上：你帶我到這地步——到如此大的尊嚴和統治權。你至今一直幫助我。即使我們對將來的憐憫存有疑慮，我們也大有理由為至今所蒙的恩感謝（Ac 26:22）。(2.) 在神還進一步應許他的事上。神已經為他作了大事，然而好像那些還不夠似的，祂又應許要作更多（2Sa 7:19）。請注意：神花在祂百姓身上的固然多，但為他們所存留的更是無限地多（Ps 31:19）。聖徒今生的恩典和安慰是無價的禮物；然而，好像這些對於神賜給祂兒女來說還太少似的，祂又說到僕人的家至於久遠——甚至遠及永恆本身。對此我們當如大衛在此承認：[1.] 這遠超我們所能期望的：*這是人的常道嗎？*就是說：第一，人能期望他的創造主如此待他嗎？*這是亞當的法則嗎？*請注意：考慮到人的特性和處境，神如此待人實在令人驚奇。人是卑微的受造物，因此在遠離的法則之下——對神無益，因此在被輕視忽略的法則之下——有罪而當受刑罰，因此在死亡和定罪的法則之下。但神對待人的方式與亞當的法則何等不同！他被帶到神面前，以重價買回，被接納進入與神的約和相交之中——這是從前所能想到的嗎？第二，人通常如此彼此對待嗎？不，我們神的方式遠超人的常道。祂雖崇高，卻顧念卑微的人——*這是人的常道嗎？*祂雖被我們得罪，卻懇求我們與祂和好，等候施恩，多次赦免——*這是人的常道嗎？*也有人給這話另一個理解，如此讀：這就是那人的法則，主耶和華——就是說：「這個應許——論到一個國位永遠堅立的人——必須被理解為是指一個既是人、又是主耶和華的那位；這必須是這樣一位的法則。從我腰中所出的彌賽亞必須是人，但祂既永遠作王，就必須是神。」[2.] 超過這個，我們別無所求了：大衛還能對你說甚麼呢？（2Sa 7:20）。我還能求甚麼、想甚麼呢？主啊，你認識你的僕人——知道甚麼能使我幸福，而你所應許的便足以使我幸福。對基督的應許包含了一切。如果那位既是人又是主神的屬於我們，我們還能想甚麼、求甚麼呢？（Eph 3:20）。恩典之約的應許是由認識我們的那位所擬定的，因此知道如何將它們適應我們每一方面的需要。祂比我們自己更認識我們；因此讓我們滿足於祂為我們所作的預備。我們在禱告中為自己所能說的，還能超過祂在應許中為我們所說的嗎？
3. 他將一切歸於神白白的恩典（2Sa 7:21）——無論是祂已為他作的大事，還是祂已使他知道的大事。一切都是：(1.) 為你話的緣故——就是為基督那永恆之道的緣故；一切都歸功於祂的功勞。或者，「使你應許的話被高舉超過你一切的名，使它成為你百姓的依靠和寶庫。」(2.) 照你心意所定的——你恩惠的籌謀和計劃，*完全出於你自己的美意。父啊，是的，因為你的美意本是如此。*神在護理中為祂百姓所作的、在應許中為他們保全的，都是為祂的喜悅和祂的讚美——祂旨意的喜悅和祂話語的讚美。
4. 他敬拜神的偉大和榮耀（2Sa 7:22）：*主耶和華啊，你是至大的，因為沒有可比你的。*神對他的恩惠降臨，以及祂加在他身上的尊榮，絲毫沒有減少他對神聖威嚴的敬畏之心；因為人越被帶到神面前，便越看見祂的榮耀；我們在祂眼中越寶貴，祂在我們眼中也當越偉大。我們關於神所承認的是：沒有任何受造之物能與祂相比，除祂以外也沒有神，而且我們親眼所見祂的權能和善良，與我們耳中所聽聞的完全相符——甚至一半也未曾告訴我們。
5. 他表達了對神的以色列極大的敬重（2Sa 7:23,24）。正如在諸神中沒有一個能與耶和華相比，在列國中也沒有一個能與以色列相比——考慮到：
(1.) 祂為他們所作的工。祂去贖他們——祂將此事作為一項偉大的工作，以莊嚴的態度去作。神去了——好像在救贖之工上，蒙福的三位一體中各位格之間有與創造之工時同樣的商議和同工——那時神說：我們來造人。那些奉差遣的去了贖他們——迦勒底譯本如此說，我想是指摩西和亞倫。此處所描述的以色列的救贖，是我們藉基督得贖的預表，在於：[1.] 他們從列國和他們的神明中被贖出來；我們也是如此，從一切罪惡中、從對這今世的效法中被贖出來。基督要將自己的百姓從罪惡裏救出來。[2.] 他們被贖出來作神特有的子民，被潔淨並歸於祂自己，使祂可以為自己立大名，為他們行大事。神的榮耀和聖徒永遠的福樂，乃是救贖所要達到的兩個目標。
(2.) 祂與他們所立的約（2Sa 7:24）。這約是：[1.] 相互的：「他們作你的子民，你作他們的神；他們一切的利益都奉獻給你，你一切的屬性都為他們效力。」[2.] 不變的：*你已堅立他們。*立約的那位使它穩妥，也必使之成就。
6. 他以謙卑的祈求作為結束。(1.) 他將祈求建立在神所差遣的信息之上（2Sa 7:27）：你已啟示僕人——就是「你出於自己的美意，將你要為我建立家室的應許賜給了我；否則我斷不敢如此祈求。若非你的應許指引和鼓勵我去求，我便不敢求如此大的事。這些事對我來說確實太大而不配求，但對你來說卻不會太大而不能賜。僕人才敢如此祈禱*——原文如此，七十士譯本亦然。許多人去禱告時心是遊蕩的，但大衛的心卻是就位的——就是說，它是堅定的，從遊蕩中被收聚回來，完全投入並專注於本分。只在舌頭上的禱告不能討神喜悅；它必須在心中；心必須在神面前被舉起、傾倒出來。我兒，將你的心歸給神。(2.) 他將信心和亨通的盼望建立在神應許的信實上（2Sa 7:25）：你是那神——你是祂，就是那神，萬軍之耶和華，以色列的神；或作那話語真實的神——那可以倚靠的神。你已將這福應許僕人——因此我放膽祈求。(3.) 他由此取得禱告的內容，並以此作為禱告的引導。[1.] 他求神成就應許（2Sa 7:25）：求你使你僕人得以堅固的話應驗（Ps 119:49）——照你所說的去行；我不求更多，也不盼更少；應許如此豐盛，又如此堅定。我們必須如此將神的應許變為禱告，它們便會變為成就；因為在神，說與行不是兩件事——不像在人那樣。神必照祂所說的去行。[2.] 他求神榮耀祂的名（2Sa 7:26）：願你的名永遠被尊為大。這當作我們一切禱告的總綱和中心——它們的阿拉法和俄梅戛。以願你的名為聖開始，以榮耀永遠歸你結束。「不論我是否被尊大，願你的名被尊為大。」他認為沒有甚麼比這更能尊大神的名——就是以相稱的感情說：萬軍之耶和華是治理以色列的神。這表明以色列的神榮耀地偉大——因為祂是萬軍之耶和華；又表明萬軍之耶和華榮耀地善良——因為祂是治理以色列的神。在這兩方面，願祂的名永遠被尊為大。願一切受造之物和一切教會將這兩樣的榮耀歸給祂。大衛求神成就應許，不是為了自己名的尊榮，而是為了神的名。大衛的子孫也是如此禱告：父啊，願你榮耀你的名（Joh 12:28），又（Joh 17:1）：願你榮耀你的兒子，使你的兒子也榮耀你。[3.] 他為他的家祈求——因為應許特別關係到家：第一，求使它蒙福（2Sa 7:29）：求你喜悅賜福與僕人的家；又說，以你的福。「求你使僕人的家真正而永遠地蒙福。你所賜福的人是真正有福的。」善良的人非常關心他們的家庭；他們能為家庭留下的最好遺產，就是神的賜福。這個請求的重複不是虛空的重複，而是表達了他對神賜福的珍視，以及他對之的迫切渴望——視之為他家幸福的全部。第二，求使它的幸福長存：願它在你面前被建立（2Sa 7:26）；願它永遠在你面前繼續（2Sa 7:29）。他祈求：1. 願冠冕的繼承不致斷絕，而存留在他的家族中——願他的子孫中沒有人因罪失掉它，而是行在神面前，那將是他們的堅定。2. 願他的國度在彌賽亞的國度中得以完全和永存。當基督永遠坐在神的右邊（Heb 10:12），並得到一切保證——祂的後裔和寶座必如天之日久——大衛這耶西之子為他後裔的這個禱告便豐豐富富地應驗了，使它永遠在神面前繼續。見Ps 72:17。彌賽亞國度的永存，是一切善良之人的渴望和信心。
Originale inglese
David's Prayer for God's Blessing (1042 BC)
¹⁸ Then went king David in, and sat before the LORD, and he said, Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto?
¹⁹ And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And is this the manner of man, O Lord GOD?
²⁰ And what can David say more unto thee? for thou, Lord GOD, knowest thy servant.
²¹ For thy word's sake, and according to thine own heart, hast thou done all these great things, to make thy servant know them.
²² Wherefore thou art great, O LORD God: for there is none like thee, neither is there any God beside thee, according to all that we have heard with our ears.
²³ And what one nation in the earth is like thy people, even like Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for you great things and terrible, for thy land, before thy people, which thou redeemedst to thee from Egypt, from the nations and their gods?
²⁴ For thou hast confirmed to thyself thy people Israel to be a people unto thee for ever: and thou, LORD, art become their God.
²⁵ And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said.
²⁶ And let thy name be magnified for ever, saying, The LORD of hosts is the God over Israel: and let the house of thy servant David be established before thee.
²⁷ For thou, O LORD of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee a house: therefore hath thy servant found in his heart to pray this prayer unto thee.
²⁸ And now, O Lord GOD, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant:
²⁹ Therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord GOD, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.
We have here the solemn address David made to God, in answer to the gracious message God had sent him. We are not told what he said to Nathan; no doubt he received him very kindly and respectfully as God's messenger. But his answer to God he took himself, and did not send by Nathan. When ministers deliver God's message to us, it is not to them, but to God, that our hearts must reply; he understands the language of the heart, and to him we may come boldly. David had no sooner received the message than, while the impressions of it were fresh, he retired to return an answer. Observe,
I. The place he retired to: He went in before the Lord, that is, into the tabernacle where the ark was, which was the token of God's presence; before that he presented himself. God's will now is that men pray everywhere; but, wherever we pray, we must set ourselves as before the Lord and set him before us.
II. The posture he put himself into: He sat before the Lord. 1. It denotes the posture of his body. Kneeling or standing is certainly the most proper gesture to be used in prayer; but the Jews, from this instance, say, "It was allowed to the kings of the house of David to sit in the temple, and to no other." But this will by no means justify the ordinary use of that gesture in prayer, whatever may be allowed in a case of necessity. David went in, and took his place before the Lord, so it may be read; but, when he prayed, he stood up as the manner was. Or he went in and continued before the Lord, staid some time silently meditating, before he began his prayer, and then remained longer than usual in the tabernacle. Or, 2. It may denote the frame of his spirit at this time. He went in, and composed himself before the Lord; thus we should do in all our approaches to God. O God, my heart is fixed, my heart is fixed.
III. The prayer itself, which is full of the breathings of pious and devout affection towards God.
1. He speaks very humbly of himself and his own merits. So he begins as one astonished: Who am I, O Lord God! and what is my house? 2Sa 7:18. God had reminded him of the meanness of his original (2Sa 7:8) and he subscribed to it; he had low thoughts, (1.) Of his personal merits: Who am I? He was upon all accounts a very considerable and valuable man. His endowments both of body and mind were extraordinary. His gifts and graces were eminent. He was a man of honour, success, and usefulness, the darling of his country and the dread of its enemies. Yet, when he comes to speak of himself before God, he says, "Who am I? A man not worth taking notice of." (2.) Of the merits of his family: What is my house? His house was of the royal tribe, and descended from the prince of that tribe; he was allied to the best families of the country, and yet, like Gideon, thinks his family poor in Judah and himself the least in his father's house, Jdg 6:15. David thus humbled himself when Saul's daughter was proposed to him for a wife (1Sa 18:18), but now with much more reason. Note, It very well becomes the greatest and best of men, even in the midst of the highest advancements, to have low and mean thoughts of themselves; for the greatest of men are worms, the best are sinners, and those that are highest advanced have nothing but what they have received: "What am I, that thou hast brought me hitherto, brought me to the kingdom, and to a settlement in it, and rest from all my enemies?" It intimates that he could not have reached this himself by his own management, if God had not brought him to it. All our attainments must be looked upon as God's vouchsafements.
2. He speaks very highly and honourably of God's favours to him. (1.) In what he had done for him: "Thou hast brought me hitherto, to this great dignity and dominion. Hitherto thou hast helped me." Though we should be left at uncertainty concerning further mercy, we have great reason to be thankful for that which has been done for us hitherto, Ac 26:22. (2.) In what he had yet further promised him. God had done great things for him already, and yet, as if those had been nothing, he had promised to do much more, 2Sa 7:19. Note, What God has laid out upon his people is much, but what he has laid up for them is infinitely more, Ps 31:19. The present graces and comforts of the saints are invaluable gifts; and yet, as if these were too little for God to bestow upon his children, he has spoken concerning them for a great while to come, even as far as eternity itself reaches. Of this we must own, as David here, [1.] That it is far beyond what we could expect: Is this the manner of men? that is, First, Can man expect to be so dealt with by his Maker? Is this the law of Adam? Note, Considering what the character and condition of man are, it is very surprising and amazing that God should deal with him as he does. Man is a mean creature, and therefore under a law of distance—unprofitable to God, and therefore under a law of disesteem and disregard—guilty and obnoxious, and therefore under a law of death and damnation. But how unlike are God's dealings with man to this law of Adam! He is brought near to God, purchased at a high rate, taken into covenant and communion with God; could this ever have been thought of? Secondly, Do men usually deal thus with one another? No, the way of our God is far above the manner of men. Though he be high, he has respect to the lowly; and is this the manner of men? Though he is offended by us, he beseeches us to be reconciled, waits to be gracious, multiplies his pardons: and is this the manner of men? Some give another sense of this, reading it thus: And this is the law of man, the Lord Jehovah, that is, "This promise of one whose kingdom shall be established for ever must be understood of one that is a man and yet the Lord Jehovah, this must be the law of such a one. A Messiah from my loins must be man, but, reigning for ever, must be God." [2.] That beyond this there is nothing we can desire: "And what can David say more unto thee? 2Sa 7:20. What can I ask or wish for more? Thou, Lord, knowest thy servant, knowest what will make me happy, and what thou hast promised is enough to do so." The promise of Christ includes all. If that man, the Lord God, be ours, what can we ask or think of more? Eph 3:20. The promises of the covenant of grace are framed by him that knows us, and therefore knows how to adapt them to every branch of our necessity. He knows us better than we know ourselves; and therefore let us be satisfied with the provision he has made for us. What can we say more for ourselves in our prayers than he has said for us in his promises?
3. He ascribes all to the free grace of God (2Sa 7:21), both the great things he had done for him and the great things he had made known to him. All was, (1.) For his word's sake, that is, for the sake of Christ the eternal Word; it is all owing to his merit. Or, "That thou mayest magnify thy word of promise above all thy name, in making it the stay and store-house of thy people." (2.) According to thy own heart, thy gracious counsels and designs, ex mero motu—of thy own good pleasure. Even so, Father, because it seemed good in thy eyes. All that God does for his people in his providences, and secures to them in his promises, is for his pleasure and for his praise, the pleasure of his will and the praise of his word.
4. He adores the greatness and glory of God (2Sa 7:22): Thou art great, O Lord God! for there is none like thee. God's gracious condescension to him, and the honour he had put upon him, did not at all abate his awful veneration for the divine Majesty; for the nearer any are brought to God the more they see of his glory, and the dearer we are in his eyes the greater he should be in ours. And this we acknowledge concerning God, that there is no being like him, nor any God besides him, and that what we have seen with our eyes of his power and goodness is according to all that we have heard with our ears, and the one half not told us.
5. He expresses a great esteem for the Israel of God, 2Sa 7:23,24. As there was none among the gods to be compared with Jehovah, so none among the nations to be compared with Israel, considering,
(1.) The works he had done for them. He went to redeem them, applied himself to it as a great work, went about it with solemnity. Elohim halecu, dii iveruni—Gods went, as if there was the same consultation and concurrence of all the persons in the blessed Trinity about the work of redemption that there was about the work of creation, when God said, Let us make man. Whom those that were sent of God went to redeem; so the Chaldee, meaning, I suppose, Moses and Aaron. The redemption of Israel, as described here, was typical of our redemption by Christ in that, [1.] They were redeemed from the nations and their gods; so are we from all iniquity and all conformity to this present world. Christ came to save his people from their sins. [2.] They were redeemed to be a peculiar people unto God, purified and appropriated to himself, that he might make himself a great name and do for them great things. The honour of God, and the eternal happiness of the saints, are the two things aimed at in their redemption.
(2.) The covenant he had made with them, 2Sa 7:24. It was, [1.] Mutual: "They to be a people to thee, and thou to be a God to them; all their interests consecrated to thee, and all thy attributes engaged for them." [2.] Immutable: "Thou hast confirmed them." He that makes the covenant makes it sure and will make it good.
6. He concludes with humble petitions to God. (1.) He grounds his petitions upon the message which God had sent him (2Sa 7:27): Thou hast revealed this to thy servant, that is, "Thou hast of thy own good will given me the promise that thou wilt build me a house, else I could never have found in my heart to pray such a prayer as this. I durst not have asked such great things if I had not been directed and encouraged by thy promise to ask them. They are indeed too great for me to beg, but not too great for thee to give. Thy servant has found in his heart to pray this prayer;" so it is in the original, and the LXX. Many, when they go to pray, have their hearts to seek, but David's heart was found, that is, it was fixed, gathered in from its wanderings, and entirely engaged to the duty and employed in it. That prayer which is found in the tongue only will not please God; it must be found in the heart; the heart must be lifted up and poured out before God. My son, give God thy heart. (2.) He builds his faith and hopes to speed upon the fidelity of God's promise (2Sa 7:25): "Thou art that God (thou art he, even that God, the Lord of hosts, and God of Israel, or that God whose words are true, that God whom one may depend upon); and thou hast promised this goodness unto thy servant, which I am therefore bold to pray for." (3.) Thence he fetches the matter of his prayer, and refers to that as the guide of his prayers. [1.] He prays for the performance of God's promise (2Sa 7:25): "Let the word be made good to me, on which thou hast caused me to hope (Ps 119:49) and do as thou hast said; I desire no more, and I expect no less; so full is the promise, and so firm." Thus we must turn God's promises into prayers, and then they shall be turned into performances; for, with God, saying and doing are not two things, as they often are with men. God will do as he hath said. [2.] He prays for the glorifying of God's name (2Sa 7:26): Let thy name be magnified for ever. This ought to be the summary and centre of all our prayers, the Alpha and the Omega of them. Begin with Hallowed be thy name, and end with Thine is the glory for ever. "Whether I be magnified or no, let thy name be magnified." And he reckons that nothing magnifies God's name more than this, to say, with suitable affections, The Lord of hosts is the God over Israel. This bespeaks the God of Israel gloriously great, that he is the Lord of hosts; and this bespeaks the Lord of hosts gloriously good, that he is God over Israel. In both, let his name be magnified for ever. Let all the creatures and all the churches give him the glory of these two. David desired the performance of God's promise for the honour, not of his own name, but of God's. Thus the Son of David prayed, Father, glorify thy name (Joh 12:28), and (Joh 17:1), Glorify thy Son, that thy Son may also glorify thee. [3.] He prays for his house, for to that the promise has special reference, First, That it might be happy (2Sa 7:29): Let it please thee to bless the house of thy servant; and again, with thy blessing. "Let the house of thy servant be truly and eternally blessed. Those whom thou blessest are blessed indeed." The care of good men is very much concerning their families; and the best entail on their families is that of the blessing of God. The repetition of this request is not a vain repetition, but expressive of the value he had of the divine blessing, and his earnest desire of it, as all in all to the happiness of his family. Secondly, That the happiness of it might remain: "Let it be established before thee (2Sa 7:26); let it continue for ever before thee." 2Sa 7:29. He prayed, 1. That the entail of the crown might not be cut off, but remain in his family, that none of his might ever forfeit it, but that they might walk before God, which would be their establishment. 2. That his kingdom might have its perfection and perpetuity in the kingdom of the Messiah. When Christ for ever sat down on the right hand of God (Heb 10:12), and received all possible assurance that his seed and throne shall be as the days of heaven, this prayer of David the son of Jesse for his seed was abundantly answered, that it might continue before God for ever. See Ps 72:17. The perpetuity of the Messiah's kingdom is the desire and faith of all good people.
約櫃仍是大衛的掛念，也是他的喜樂。在本章裏我們有：I. 他為約櫃建造殿宇之事與拿單商議；他表明自己的心意（撒下7:1,2），拿單也贊同他的心意（撒下7:3）。II. 他為此與神的相交。1. 神差他一個恩惠的信息，悅納他的心意，卻要他停止施行，並應許將福分傳承於他的家（撒下7:4-17）。2. 大衛為回應那恩惠的信息而向神獻上極謙卑的禱告，感恩地領受神對他的應許，並懇切祈求這些應許得以成就（撒下7:18-29）。而這兩者之中，都仰望彌賽亞與他的國。