Sermon Notes

7 Now when the king was settled in his house and the Lord had given him rest from all his enemies around him, 2 the king said to the prophet Nathan, “See now, I am living in a house of cedar, but the ark of God stays in a tent.”3 Nathan said to the king, “Go, do all that you have in mind, for the Lord is with you.” 4 But that same night the word of the Lord came to Nathan, 5 “Go and tell my servant David: Thus says the Lord: Are you the one to build me a house to live in? 6 I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. 7 Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders[a] of Israel, whom I commanded to shepherd my people Israel, saying, ‘Why have you not built me a house of cedar?’ 8 Now therefore thus you shall say to my servant David: Thus says the Lord of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel, 9 and I have been with you wherever you went and have cut off all your enemies from before you, and I will make for you a great name, like the name of the great ones of the earth. 10 And I will appoint a place for my people Israel and will plant them, so that they may live in their own place and be disturbed no more, and evildoers shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel, and I will give you rest from all your enemies. Moreover, the Lord declares to you that the Lord will make you a house. 12 When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be a father to him, and he shall be a son to me. When he commits iniquity, I will punish him with a rod such as mortals use, with blows inflicted by human beings. 15 But I will not take[b] my steadfast love from him, as I took it from Saul, whom I put away from before you. 16 Your house and your kingdom shall be made sure forever before me;[c] your throne shall be established forever.” (New Revised Standard Version Updated Edition, NRSVue)
7 1-2 Before long, the king made himself at home and God gave him peace from all his enemies. Then one day King David said to Nathan the prophet, “Look at this: Here I am, comfortable in a luxurious house of cedar, and the Chest of God sits in a plain tent.” 3 Nathan told the king, “Whatever is on your heart, go and do it. God is with you.” 4-7 But that night, the word of God came to Nathan saying, “Go and tell my servant David: This is God’s word on the matter: You’re going to build a ‘house’ for me to live in? Why, I haven’t lived in a ‘house’ from the time I brought the children of Israel up from Egypt till now. All that time I’ve moved about with nothing but a tent. And in all my travels with Israel, did I ever say to any of the leaders I commanded to shepherd Israel, ‘Why haven’t you built me a house of cedar?’ 8-11 “So here is what you are to tell my servant David: The God-of-the-Angel-Armies has this word for you: I took you from the pasture, tagging along after sheep, and made you prince over my people Israel. I was with you everywhere you went and mowed your enemies down before you. Now I’m making you famous, to be ranked with the great names on earth. And I’m going to set aside a place for my people Israel and plant them there so they’ll have their own home and not be knocked around any more. Nor will evil men afflict you as they always have, even during the days I set judges over my people Israel. Finally, I’m going to give you peace from all your enemies. 11-16 “Furthermore, God has this message for you: God himself will build you a house! When your life is complete and you’re buried with your ancestors, then I’ll raise up your child, your own flesh and blood, to succeed you, and I’ll firmly establish his rule. He will build a house to honor me, and I will guarantee his kingdom’s rule permanently. I’ll be a father to him, and he’ll be a son to me. When he does wrong, I’ll discipline him in the usual ways, the pitfalls and obstacles of this mortal life. But I’ll never remove my gracious love from him, as I removed it from Saul, who preceded you and whom I most certainly did remove. Your family and your kingdom are permanently secured. I’m keeping my eye on them! And your royal throne will always be there, rock solid.” (The Message, MSG)

1 and 2 Samuel were originally a single work in the Hebrew Bible/TaNaK entitled Samuel that was divided into two books during the translation of the Septuagint (LXX)—the Greek translation of the Hebrew Bible/TaNaK. 1 and 2 Samuel narrate the story of the prophet and judge Samuel and the origins of Israelite kingship under Saul and David. Biblical scholars believe 1 and 2 Samuel are a compilation of several separate literary works—narratives about the Ark of the Covenant; king’s lists from Judah and Israel; a scroll of Jashar; stories of David’s rise in Judah/Israel and his ascension to the throne; the Acts of Solomon—that have been collected into one literary work. 1 and 2 Samuel are also a part of the Deuteronomistic History (Joshua, Judges, 1-2 Samuel, 1-2 Kings) which reflects the theological perspective, vocabulary, and concerns of the book of Deuteronomy.
For the Deuteronomist Historian (DH)—the name scholars give the group of writers, editors, and redactors of the Deuteronomic History, and the name they give the written history itself —the kingdoms of Israel and Judah implode because the people sin against God through idolatry and social injustices as led by their kings. In the DH, and 1 and 2 Kings in particular, positive or negative evaluations of royal administrations are determined by spiritual fidelity or infidelity to YHWH. Given this week’s lesson—the establishment of the Davidic covenant—it is important to note that the DH is written from the perspective of the Southern Kingdom of Judah. It explains why the Jerusalem temple is the center of sanctioned religious worship, how both the Northern Kingdom and the Southern Kingdom Assyria and Babylonian invaders, but why Judah survives as a nation, albeit a scattered one.
This southern perspective also emphasizes God’s covenant with David—and his descendants—as the reason a Davidic ruler remains on throne and why Judeans ultimately survive the exile. It is important to note however, that those who write the history control the story, the characters, and the manner in which that history is shaped and ultimately communicated. Although the DH holds a level of ambivalence towards the monarchy, David is nevertheless presented positively. Though flawed, and plagued by his personal, familial, and administrative failings, he is pictured as the ideal king—literally, a man after God’s own heart (1 Samuel 13:13-14).
David’s background as a shepherd boy provides the origin story for an unlikely, but divinely anointed, king. His commitment to unabashed praise and worship provides a template for national religious and spiritual devotion—his psalms headline the hymnbook of Israel, Psalms. David’s ability to hear the voice of the LORD, even when it condemns his actions, becomes the standard by which every successive monarch is judged. Ultimately, 2 Samuel provides legitimacy for David’s reign and the perpetuity of his monarchic dynasty. This week’s lesson text (7:1-16), comes from a section of 2 Samuel that highlights David’s consolidation of power in Jerusalem (5:6-12:31). Although David was anointed as king of Judah in chapter two, in chapter five he is anointed as the king over all of Israel and he makes Jerusalem the capital of the entire nation (5:1-5). In chapter six, David brings the ark of the covenant to Jerusalem and places it in a tent that he has prepared for it. The ark is a visible symbol of God’s presence, providence and protection. This is where the lesson text picks up.

1-2 Before long, the king made himself at home and God gave him peace from all his enemies. Then one day King David said to Nathan the prophet, “Look at this: Here I am, comfortable in a luxurious house of cedar, and the Chest of God sits in a plain tent.” 3 Nathan told the king, “Whatever is on your heart, go and do it. God is with you.”
In the initial verses of the lesson text, we again encounter David, the central character in 2 Samuel who is resting after his labors of relocating the ark of the covenant from Baale-judah/Kiriath-Jearim which has been the resting place of the ark once it was retrieved from Philistia. The peace from enemies in verse 1 is peace from Philistine encroachment. The idea of peace from enemies is a frequent theme that runs through the Deuteronomic History (DH). David rests in his own home—free from enemies, wants, and cares—become the impetus for his reflection on the nature or state of God’s house. Then, his reflection leads to his desire to build God a house (“bayit” in Hebrew) or temple in Jerusalem. In the Ancient Near East, kings often built temples for their gods to show religious devotion and to symbolize the deity’s presence and protection.
In these verses readers also encounter a new character in the wide-sweeping drama of David’s life. For the first time, readers are introduced to Nathan the prophet who delivers the most important prophetic oracle in the books of Samuel. As David contemplates whether it in right for him to live in the lap of luxury while the ark of the covenant does not have a permanent home, he presents Nathan with a query: Is it right for me to be doing this well, while God’s house and God’s business is unattended?

Contemporary believers should pause to ponder David’s question and the spiritual implications for our own lives. Are we concerned with the state of God’s house? Or are we just living our “best” lives off of God’s goodness and grace with little thought for taking care of God’s business?
Nathan’s response is instructive: “do what is on your heart…God is with you.” However, the text does not say that David’s desire was divine will. Nor does it say that Nathan inquired of God whether this action was sanctioned by God. While this seems to be a good idea and a good thing to do, the text soon reveals that this good thing may not be David’s good thing.
4-7 But that night, the word of God came to Nathan saying, “Go and tell my servant David: This is God’s word on the matter: You’re going to build a ‘house’ for me to live in? Why, I haven’t lived in a ‘house’ from the time I brought the children of Israel up from Egypt till now. All that time I’ve moved about with nothing but a tent. And in all my travels with Israel, did I ever say to any of the leaders I commanded to shepherd Israel, ‘Why haven’t you built me a house of cedar?’
In verses 4-7 of this pericope, the text reveals that Nathan has spoken too quickly. The word of the LORD comes to Nathan in the middle of the night and essentially, God ends up checking both Nathan and David. While David’s intentions are well-placed, even if not completely pure—there is a level of political ideology at work in this text written from the perspective of the Southern Kingdom—they do not correspond with God's divine plan. The oracle, or prophetic word that Nathan reveals to David comes with the messenger formula: “Thus saith the Lord,” which means this is God’s word straight from God’s mouth. The LORD commands Nathan to get up and go tell David that your plans are not my plans.

Has God ever stopped you right in your tracks and said, no! This is not my plan for you? Or this is not my plan for you right now?
The LORD goes on to call David “servant” or “ebed” in Hebrew. This reminds David of who he is in relation to God. God is saying I’m in charge, I don’t need your help. David regardless of your title, your status, or your self-conceived notions of grandeur, I’ve got this covered. “Who are you to be building Me a house?” God is not angry. God does not have an attitude with David. God is just clarifying that David’s assignment is not to build a temple in Jerusalem.
Speaking for the LORD, Nathan explains that God does not require a temple to be God. Throughout Israel’s history—from Egypt to Mount Sinai and into the promised land of Canaan—the tent functioned as God’s dwelling place. God’s presence dwelled in the tent and moved with the people as they moved from one place to another. God was with the people wherever they went. God ensured victory over their enemies without a house. God gave them the possession of the Promised Land without a house. God brought David and the people up to Jerusalem without a house. God does not need a house and God didn’t ask for a house. On Mount Sinai, God gave specific instruction as to how the tent/tabernacle was to be constructed, moved, cared for. But God did not request or require a temple.
8-11a “So here is what you are to tell my servant David: The God-of-the-Angel-Armies has this word for you: I took you from the pasture, tagging along after sheep, and made you prince over my people Israel. I was with you everywhere you went and mowed your enemies down before you. Now I’m making you famous, to be ranked with the great names on earth. And I’m going to set aside a place for my people Israel and plant them there so they’ll have their own home and not be knocked around anymore. Nor will evil men afflict you as they always have, even during the days I set judges over my people Israel. Finally, I’m going to give you peace from all your enemies.
In verse 8, the words “So here” (MSG) or “now” (NRSVue) indicate a shift in God’s prophetic word to David. Nathan is commanded to tell David what God is choosing to do with him in this season of his life. God reviews all that the LORD did for David and the nation of Israel in the past: God took David from the pasture to a place of prominence—indicating God’s presence—and God vanquished David’s enemies placing him in the palace. Then, God reveals all that God will now do. The LORD promises to designate a place where the people can dwell without fear. Both David and Israel will have rest from their enemies.
11b-16 “Furthermore, God has this message for you: God himself will build you a house! When your life is complete and you’re buried with your ancestors, then I’ll raise up your child, your own flesh and blood, to succeed you, and I’ll firmly establish his rule. He will build a house to honor me, and I will guarantee his kingdom’s rule permanently. I’ll be a father to him, and he’ll be a son to me. When he does wrong, I’ll discipline him in the usual ways, the pitfalls and obstacles of this mortal life. But I’ll never remove my gracious love from him, as I removed it from Saul, who preceded you and whom I most certainly did remove. Your family and your kingdom are permanently secured. I’m keeping my eye on them! And your royal throne will always be there, rock solid.”
The adverb “furthermore” indicates that God is not done with David. The next season of his life will prove “greater” than the former, indicating why 2 Samuel 7 is perhaps the most important chapter in 1 and 2 Samuel and the entire Deuteronomistic History. Nathan’s prophetic word is the cornerstone of Davidic theology. God reverses David’s request to build a house (bayit) for God and replaces it with an announcement of dynastic succession. God is instead going to build a “house” for David. God’s refusal is not divine disfavor it is divine approval. The presence, grace, and mercy that God has already shown towards David will extend to his progeny producing a lineage that will last forever. Essentially, the LORD says, “I’m going to bless you and your children because I choose to do so, no strings attached.” Nathan’s prophetic word reveals unqualified love and unconditional grace to Israel. God will love them regardless of whether they love God back or fail to keep their covenant responsibilities. While there will be consequences for failing to keep covenant, David and Israel’s failures will not remove God’s love for them.
Both Jews and Christians read this Davidic covenant as the promise of a Davidic messiah who will eventually emerge to fulfill Nathan’s prophetic word. The kingdom the messiah established will be eternal. Israel steadfastly holds to this promise even though they endure the fall of the two kingdoms, the exile, the difficult return to the land, and the decline of the Jewish people under Greek and Roman occupation. God’s word will finally be fulfilled in the Messiah who is yet to come.

i. SBL Study Bible, 461.
ii. SBL Study Bible, 461-463.
iii. Jerome Clayton Ross, “The Deuteronomistic History,” in Hugh R. Page Jr., et al., The Africana Bible: Reading Israel’s Scriptures form Africa and the African Diaspora, Second Edition (Minneapolis: Fortress Press, 2024), 128-130.