Read-Post Through the Bible

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2Sa 6:12-19 -

We have here the second attempt to bring the ark home to the city of David; and this succeeded, though the former miscarried.

I. It should seem the blessing with which the house of Obed-edom was blessed for the ark's sake was a great inducement to David to bring it forward; for when that was told him (2Sa_6:12) he hastened to fetch it to him. For,

1. It was an evidence that God was reconciled to them, and his anger was turned away. As David could read God's frowns upon them all in Uzzah's stroke, so he could read God's favour to them all in Obed-edom's prosperity; and, if God be at peace with them, they can cheerfully go on with their design. 2. It was an evidence that the ark was not such a burdensome stone as it was taken to be, but, on the contrary, happy was the man that had it near him. Christ is indeed a stone of stumbling, and a rock of offence, to those that are disobedient; but to those who believe he is a corner-stone, elect, precious, 1Pe_2:6-8. When David heard that Obed-edom had such joy of the ark, then he would have it in his own city. Note, The experience others have had of the gains of godliness should encourage us to be religious. Is the ark a blessing to others' houses? let us bid it welcome to ours; we may have it, and the blessing of it, without fetching it from our neighbours.

II. Let us see how David managed the matter now.

1. He rectified the former error. He did not put the ark in a cart now, but ordered those whose business it was to carry it on their shoulders. This is implied here (2Sa_6:13) and expressed 1Ch_15:15. Then we make a good use of the judgments of God on ourselves and others when we are awakened by them to reform and amend whatever has been amiss.

2. At their first setting out he offered sacrifices to God (2Sa_6:13) by way of atonement for their former errors and in a thankful acknowledgment of the blessings bestowed on the house of Obed-edom. Then we are likely to speed in our enterprises when we begin with God and give diligence to make our peace with him, When we attend upon God in holy ordinances our eye must be to the great sacrifice, to which we owe it that we are taken into covenant and communion with God, Psa_50:5.

3. He himself attended the solemnity with the highest expressions of joy that could be (2Sa_6:14): He danced before the Lord with all his might; he leaped for joy, as one transported with the occasion, and the more because of the disappointment he met with the last time. It is a pleasure to a good man to see his errors rectified and himself in the way of his duty. His dancing, I suppose, was not artificial, by any certain rule or measure, nor do we find that any danced with him; but it was a natural expression of his great joy and exultation of mind. He did it with all his might; so we should perform all our religious services, as those that are intent upon them and desire to do them in the best manner. All our might is little enough to be employed in holy duties: the work deserves it all. On this occasion David laid aside his imperial purple, and put on a plain linen ephod, which was light and convenient for dancing, and was used in religious exercises by those who were no priests, for Samuel wore one, 1Sa_2:18. That great prince thought it no disparagement to him to appear in the habit of a minister to the ark.

4. All the people triumphed in this advancement of the ark (2Sa_6:15): They brought it up into the royal city with shouting, and with sound of trumpet, so expressing their own joy in loud acclamations, and giving notice to all about them to rejoice with them. The public and free administration of ordinances, not only under the protection, but under the smiles, of the civil powers, is just matter of rejoicing to any people.

5. the ark was safely brought to, and honourably deposited in, the place prepared for it, 2Sa_6:17. They set it in the midst of the tabernacle, or tent, which David had pitched for it; not the tabernacle which Moses reared, for that was at Gibeon (2Ch_1:13), and, we may suppose, being made of cloth, in so many hundred years it had gone to decay and was not fit to be removed; but this was a tent set up on purpose to receive the ark. He would not bring it into a private house, no, not his own, lest it should seem to be too much engrossed, and people's resort to it, to pray before it, should be less free; yet he would not build a house for it, lest that should supersede the building of a more stately temple in due time, and therefore, for the present, he placed it within curtains, under a canopy, in imitation of Moses's tabernacle. As soon as ever it was lodged, he offered burnt-offerings and peace-offerings, in thankfulness to God that the business was now done without any more errors or breaches, and in supplication to God for the continuance of his favour. Note, All our joys must be sanctified both with praises and prayers; for with such sacrifices God is well pleased. New, it should seem, he penned the 132nd Psa_6:1-10. The people were then dismissed with great satisfaction. He sent them away,

(1.) With a gracious prayer: He blessed them in the name of the Lord of hosts (v. 18), having not only a particular interest in heaven as a prophet, but an authority over them as a prince; for the less is blessed of the better, Heb_7:7. He prayed to God to bless them, and particularly to reward them for the honour and respect they had now shown to his ark, assuring them they should be no losers by their journey, but the blessing of God upon their affairs at home would more than bear their charges. He testified his desire for their welfare by this prayer for them, and let them know they had a king that loved them.

(2.) With a generous treat; for so it was, rather than a distribution of alms. The great men, it is probable, he entertained at his own house, but to the multitude of Israel, men and women (and children, says Josephus), he dealt to every one a cake of bread (a spice-cake, so some), a good piece of flesh - a handsome decent piece (so some) - a part of the peace-offerings (so Josephus), that they might feast with him upon the sacrifice, and a flagon, or bottle, of wine, 2Sa_6:19. Probably he ordered this provision to be made for them at their respective quarters, and this he did,

[1.] In token of his joy and gratitude to God. When the heart is enlarged in cheerfulness the hand should be opened in liberality. The feast of Purim was observed with sending portions one to another, Est_9:22. As those to whom God is merciful ought to show mercy in forgiving, so those to whom God is bountiful ought to exercise bounty in giving.

[2.] To recommend himself to the people, and confirm his interest in them; for every one is a friend to him that giveth gifts. Those that cared not for his prayers would love him for his generosity; and this would encourage them to attend him another time if he saw cause to call them together. — Henry 

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2Sa 6:20-23 -

David, having dismissed the congregation with a blessing, returned to bless his household (2Sa_6:20), that is, to pray with them and for them, and to offer up his family thanksgiving for this national mercy. Ministers must not think that their public performances will excuse them from their family-worship; but when they have, with their instructions and prayers, blessed the solemn assemblies, they must return in the same manner to bless their households, for with them they are in a particular manner charged. David, though he had prophets, and priests, and Levites, about him, to be his chaplains, yet did not devolve the work upon them, but himself blessed his household. It is angels' work to worship God, and therefore surely that can be no disparagement to the greatest of men.

Never did David return to his house with so much pleasure and satisfaction as he did now that he had got the ark into his neighbourhood; and yet even this joyful day concluded with some uneasiness, occasioned by the pride and peevishness of his wife. Even the palaces of princes are not exempt from domestic troubles. David had pleased all the multitude of Israel, but Michal was not pleased with his dancing before the ark. For this, when he was at a distance, she scorned him, and when he came home she scolded him. She was not displeased at his generosity to the people, nor did she grudge the entertainment he gave them; but she thought he degraded himself too much in dancing before the ark. It was not her covetousness, but her pride, that made her fret.

I. When she saw David in the street dancing before the Lord she despised him in her heart, 2Sa_6:16. She thought this mighty zeal of his for the ark of God, and the transport of joy he was in upon its coming home to him, was but a foolish thing, and unbecoming so great a soldier, and statesman, and monarch, as he was. It would have been enough for him to encourage the devotion of others, but she looked upon it as a thing below him to appear so very devout himself. “What a fool” (thinks she) “does my husband make of himself now! How fond is he of this ark, that might as well have lain still where it had lain for so many years! Much devotion has almost made him mad.” Note, The exercises of religion appear very mean in the eyes of those that have little or no religion themselves.

II. When he came home in the very best disposition she began to upbraid him, and was so full of disdain and indignation that she could not contain till she had him in private, but went out to meet him with her reproaches. Observe,

1. How she taunted him (2Sa_6:20): “How glorious was the king of Israel today! What a figure didst thou make today in the midst of the mob! How unbecoming thy post and character!” Her contempt of him and his devotion began in the heart, but out of the abundance of that the mouth spoke. That which displeased her was his affection to the ark, which she wished he had no greater kindness for than she had: but she basely represents his conduct, in dancing before the ark, as lewd and immodest; and, while really she was displeased at it as a diminution to his honour, she pretended to dislike it as a reproach to his virtue, that he uncovered himself in the eyes of the maid-servants, as no man would have done but one of the vain fellows that cared not how much he shamed himself. We have no reason to think that this was true in fact. David, no doubt, observed decorum, and governed his zeal with discretion. But it is common for those that reproach religion thus to put false colours upon it and lay it under the most odious characters. To have abused any man thus for his pious zeal would have been very profane, but to abuse her own husband thus, whom she ought to have reverenced, and one whose prudence and virtue were above the reach of malice itself to disparage, one who had shown such affection for her that he would not accept a crown unless he might have her restored to him (2Sa_3:13), was a most base and wicked thing, and showed her to have more of Saul's daughter in her than of David's wife or Jonathan's sister.

2. How he replied to her reproach. He did not upbraid her with her treacherous departure from him to embrace the bosom of a stranger. He had forgiven that, and therefore had forgotten it, though, it may be, his own conscience, on this occasion, upbraided him with his folly in receiving her again (for that is said to pollute the land, Jer_3:1), but he justifies himself in what he did.

(1.) He designed thereby to honour God (2Sa_6:21): It was before the Lord, and with an eye to him. Whatever invidious construction she was pleased to put upon it, he had the testimony of his conscience for him that he sincerely aimed at the glory of God, for whom he thought he could never do enough. Here he reminds her indeed of the setting aside of her father's house, to make way for him to the throne, that she might not think herself the most proper judge of propriety: “God chose me before thy father, and appointed me to be ruler over Israel, and now I am the fountain of honour; and, if the expressions of a warm devotion to God were looked upon as mean and unfashionable in thy father's court, yet I will play before the Lord, and thereby bring them into reputation again. And, if this be to be vile (2Sa_6:22), I will be yet more vile.” Note,

[1.] We should be afraid of censuring the devotion of others though it may not agree with our sentiments, because, for aught that we know, the heart may be upright in it, and who are we that we should despise those whom God has accepted?

[2.] If we can approve ourselves to God in what we do in religion, and do it as before the Lord, we need not value the censures and reproaches of men. If we appear right in God's eyes, no matter how mean we appear in the eyes of the world.

[3.] The more we are vilified for well-doing the more resolute we should be in it, and hold our religion the faster, and bind it the closer to us, for the endeavours of Satan's agents to shake us and to shame us out of it. I will be yet more vile.

(2.) He designed thereby to humble himself: “I will be base in my own sight, and will think nothing too mean to stoop to for the honour of God.” In the throne of judgment, and in the field of battle, none shall do more to support the grandeur and authority of a prince than David shall; but in acts of devotion he lays aside the thought of majesty, humbles himself to the dust before the Lord, joins in with the meanest services done in honour of the ark, and thinks all this no diminution to him. The greatest of men is less than the least of the ordinances of Jesus Christ.

(3.) He doubted not but even this would turn to his reputation among those whose reproach Michal pretended to fear: Of the maid-servants shall I be had in honour. The common people would be so far from thinking the worse of him for these pious condescensions that they would esteem and honour him so much the more. Those that are truly pious are sometimes manifested in the consciences even of those that speak ill of them, 2Co_5:11. Let us never be driven from our duty by the fear of reproach; for to be steady and resolute in it will perhaps turn to our reputation more than we think it will. Piety will have its praise. Let us not then be indifferent in it, nor afraid or ashamed to own it
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David was contented thus to justify himself, and did not any further animadvert upon Michal's insolence; but God punished her for it, writing her for ever childless from this time forward, 2Sa_6:23. She unjustly reproached David for his devotion, and therefore God justly put her under the perpetual reproach of barrenness. Those that honour God he will honour; but those that despise him, and his servants and service, shall be lightly esteemed. — Henry 

[daniel1212av]

V. 16: “Michal Saul's daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart.”

(2 Cor 5:13)  "For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause." While perhaps David's zeal for the LORD resulted in his sometimes uncovering himself somewhat more than would normally be proper, this was due to unrestrained ecstasy, and whatever pretense of piety Michal (the reminder here that she is Saul's daughter is fitting) attempted to use in censuring, David, the fact is her heart was not as David's heart, in  which the LORD was exalted, sanctified, and out of the abundance of her carnal religiosity she spoke, while it is said of David that the Spirit of God spake by him (2Sam. 23:2).  It is a sad revelation that our flesh does not delight in the things above and if we are carnal, we will despise those who are in a state of revival. And a church that scorns   one that is in a state of true revival can be sure that it will be barren, as was the judgment upon Michal.  May we set out affection on things above (Col. 3), and obey the exhortation,  "But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:" (1 Pet 3:15).

(Psa 2:11-12)  "Serve the LORD with fear, and rejoice with trembling. {12} Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him."

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(2 Sam 7)  "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 an 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. {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 an 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 an 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 an 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.

{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 an 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."

[daniel1212av]

2 Samuel 7 -

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, 2Sa_7:2) 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. — Henry 

2Sa 7:1-3 -

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 (Psa_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! Dan_4:29, Dan_4:30. 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 (Psa_132:4, Psa_132:5), 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 (Amo_6:4, Amo_6:6) 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. — Henry 

[daniel1212av]

2Sa 7:4-17 -

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 Psa_5:7; Psa_27:4; Psa_29:9; Psa_65:4; Psa_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, Num_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, 2Sa_7:9. 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, 2Sa_7:11. 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, Psa_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.

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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, 2Sa_7:15): 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 (Psa_89:3, 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, Act_13:23. To him God gave the throne of his father David (Luk_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, Zec_6:13. 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. — Henry 

2Sa 7:11 - And as since the time that I commanded judges to be over my people Israel,.... Before the time the judges were raised they were greatly afflicted by one nation or another around them, and between judge and judge, but now they should be no more so; here the parenthesis should end:

and have caused thee to rest from all thine enemies; this belongs to David personally, and intends the same as in 2Sa_7:1,

also the Lord telleth thee, that he will make thee an house; not only build up his family, and make that numerous, but establish the house of his kingdom, as the Targum; that whereas he was desirous of building an house for God, God would build up an house for him; which would be a clear proof, that though he did not think fit to make use of him in the building of his house, yet he was not cast out of his favour, nor was it to be so interpreted by himself or others.  — Gill

 
2Sa 7:8-11 -
After thus declining his proposal, the Lord made known His gracious purpose to David: “Thus saith Jehovah of hosts” (not only Jehovah, as in 2Sa_7:5, but Jehovah Sebaoth, because He manifests himself in the following revelation as the God of the universe): “I have taken thee from the pasturage (grass-plat), behind the flock, to be prince over my people Israel; and was with thee whithersoever thou wentest, and exterminated all thine enemies before thee, and so made thee, ועשׂיתי (perfect with vav consec.), a great name, ... and created a place for my people Israel, and planted them, so that they dwell in their place, and do not tremble any more (before their oppressors); and the sons of wickedness do not oppress them any further, as at the beginning, and from the day when I appointed judges over my people Israel: and I create thee rest from all thine enemies. And Jehovah proclaims to thee, that Jehovah will make thee a house.” The words ישׂ עמּי ... היּום למן are to be joined to בּראשׁונה, “as in the beginning,” i.e., in Egypt, and from the time of the judges; that is to say, during the rule of the judges, when the surrounding nations constantly oppressed and subjugated Israel. The plan usually adopted, of connecting the words with והניחתי, does not yield any suitable thought at all, as God had not given David rest from the very beginning of the times of the judges; but the period of the judges was long antecedent to the time of David, and was not a period of rest for the Israelites. Again, והניחתי does not resume what is stated in 2Sa_7:9, and is not to be rendered as a preterite in the sense of “I have procured thee rest,” but as a perfect with vav consec., “and I procure thee rest” from what is now about to come to pass. And והגּיד is to be taken in the same way: the Lord shows thee, first of all through His promise (which follows), and then through the fact itself, the realization of His word. והניחתי refers to the future, as well as the building of David's house, and therefore not to the rest from all his enemies, which God had already secured for David, but to that which He would still further secure for him, that is to say, to the maintenance and establishment of that rest. The commentary upon this is to be found in Psa_89:22-24. In the Chronicles (1Ch_17:10) there is a somewhat different turn given to the last clauses: “and I bend down all thine enemies, and make it (the bending-down) known to thee (by the fact), and a house will Jehovah build for thee.” The thought is not essentially changed by this; consequently there is no ground for any emendation of the text, which is not even apparently necessary, unless, like Bertheau, we misinterpret the words, and connect והכנעתּי erroneously with the previous clause. — K+D

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2Sa 7:18-29 -

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, Act_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, Psa_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,

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(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, 2Sa_7:24. 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 Septuagint. 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 (Psa_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 Psa_72:17. The perpetuity of the Messiah's kingdom is the desire and faith of all good people. — Henry 

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(2 Sam 8 )  "And after this it came to pass, that David smote the Philistines, and subdued them: and David took Methegammah out of the hand of the Philistines. {2} And he smote Moab, and measured them with a line, casting them down to the ground; even with two lines measured he to put to death, and with one full line to keep alive. And so the Moabites became David's servants, and brought gifts. {3} David smote also Hadadezer, the son of Rehob, king of Zobah, as he went to recover his border at the river Euphrates. {4} And David took from him a thousand chariots, and seven hundred horsemen, and twenty thousand footmen: and David hocked all the chariot horses, but reserved of them for an hundred chariots. {5} And when the Syrians of Damascus came to succour Hadadezer king of Zobah, David slew of the Syrians two and twenty thousand men. {6} Then David put garrisons in Syria of Damascus: and the Syrians became servants to David, and brought gifts. And the LORD preserved David whithersoever he went. {7} And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem. {8} And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brass.

{9} When Toi king of Hamath heard that David had smitten all the host of Hadadezer, {10} Then Toi sent Joram his son unto king David, to salute him, and to bless him, because he had fought against Hadadezer, and smitten him: for Hadadezer had wars with Toi. And Joram brought with him vessels of silver, and vessels of gold, and vessels of brass: {11} Which also king David did dedicate unto the LORD, with the silver and gold that he had dedicated of all nations which he subdued; {12} Of Syria, and of Moab, and of the children of Ammon, and of the Philistines, and of Amalek, and of the spoil of Hadadezer, son of Rehob, king of Zobah.

{13} And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men. {14} And he put garrisons in Edom; throughout all Edom put he garrisons, and all they of Edom became David's servants. And the LORD preserved David whithersoever he went. {15} And David reigned over all Israel; and David executed judgment and justice unto all his people. {16} And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud was recorder; {17} And Zadok the son of Ahitub, and Ahimelech the son of Abiathar, were the priests; and Seraiah was the scribe; {18} And Benaiah the son of Jehoiada was over both the Cherethites and the Pelethites; and David's sons were chief rulers."

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2 Samuel 8 -
Overview
2Sa_8:1, David subdues the Philistines and the Moabites; 2Sa_8:3, He smites Hadadezer, and the Syrians; 2Sa_8:9, Toi sends Joram with presents to bless him; 2Sa_8:11, The presents and the spoil David dedicates to God; 2Sa_8:14, He puts garrisons in Edom; 2Sa_8:16, David’s officers  — TSK

2 Samuel 8 -

David having sought first the kingdom of God and the righteousness thereof, settling the ark as soon as he was himself well settled, we are here told how all other things were added to him. Here is an account,

 I. Of his conquests. He triumphed, 

1. Over the Philistines (2Sa_8:1). 

2. Over the Moabites (2Sa_8:2). 

3. Over the king of Zobah (2Sa_8:3, 2Sa_8:4). 

4. Over the Syrians (2Sa_8:5-8, 2Sa_8:13). 

5. Over the Edomites (2Sa_8:14).  II. Of the presents that were brought him and the wealth he got from the nations he subdued, which he dedicated to God (2Sa_8:9-12).

 III. Of his court, the administration of his government (2Sa_8:15), and his chief officers (2Sa_8:16-18). This gives us a general idea of the prosperity of David's reign. — Henry 

2Sa 8:1-8 -
God had given David rest from all his enemies that opposed him and made head against him; and he having made a good use of that rest, has now commission given him to make war upon them, and to act offensively for the avenging of Israel's quarrels and the recovery of their rights; for as yet they were not in full possession of that country to which by the promise of God they were entitled.

I. He quite subdued the Philistines, 2Sa_8:1. They had attacked him when they thought him weak (2Sa_5:17), and went by the worst then; but, when he found himself strong, he attacked them, and made himself master of their country. They had long been vexatious and oppressive to Israel. Saul got no ground against them; but David completed Israel's deliverance out of their hands, which Samson had begun long before, Jdg_13:5. Metheg-ammah was Gath (the chief and royal city of the Philistines) and the towns belonging to it, among which there was a constant garrison kept by the Philistines on the hill Ammah (2Sa_2:24), which was Metheg, a bridle (so it signifies) or curb upon the people of Israel; this David took out of their hand and used it as a curb upon them. Thus, when the strong man is disarmed, the armour wherein he trusted is taken from him, and used against him, Luk_11:22. And after the long and frequent struggles which the saints have had with the powers of darkness, like Israel with the Philistines, the Son of David shall tread them all under their feet and make the saints more than conquerors.

II. He smote the Moabites, and made them tributaries to Israel, 2Sa_8:2. He divided the country into three parts, two of which he destroyed, casting down the strong-holds, and putting all to the sword; the third part he spared, to till the ground and be servants to Israel. Dr. Lightfoot says, “He laid them on the ground and measured them with a cord, who should be slain and who should live;” and this is called meting out the valley of Succoth, Psa_60:6. The Jews say he used this severity with the Moabites because they had slain his parents and brethren, whom he put under the protection of the king of Moab during his exile, 1Sa_22:3, 1Sa_22:4. He did it in justice, because they had been dangerous enemies to the Israel of God; and in policy, because, if left in their strength, they still would have been so. But observe, Though it was necessary that two-thirds should be cut off, yet the line that was to keep alive, though it was but one, is ordered to be a full line. Be sure to give that length enough; let the line of mercy be stretched to the utmost in favorem vitae - so as to favour life. Acts of indemnity must be construed so as to enlarge the favour. Now Balaam's prophecy was fulfilled, A sceptre shall arise out of Israel, and shall smite the corners of Moab, to the utmost of which the fatal line extended, Num_24:17. The Moabites continued tributaries to Israel till after the death of Ahab, 2Ki_3:4, 2Ki_3:5. Then they rebelled and were never reduced.

III. He smote the Syrians or Aramites. Of them there were two distinct kingdoms, as we find them spoken of in the title of the 60th Psalm: Aram Naharaim, - Syria of the rivers, whose head city was Damascus (famed for its rivers, 2Ki_5:12), and Aram Zobah, which joined to it, but extended to Euphrates. These were the two northern crowns.

1. David began with the Syrians of Zobah, 2Sa_8:3, 2Sa_8:4. As he went to settle his border at the river Euphrates (for so far the land conveyed by the divine grant to Abraham and his seed did extend, Gen_15:18), the king of Zobah opposed him, being himself possessed of those countries which belonged to Israel; but David routed his forces, and took his chariots and horsemen. The horsemen are here said to be 700, but 1Ch_18:4 they are said to be 7000. If they divided their horse by ten in a company, as it is probable they did, the captains and companies were 700, but the horsemen were 7000. David houghed the horses, cut the sinews of their hams, and so lamed them, and made them unserviceable, at least in war, God having forbidden them to multiply horses, Deu_17:16. David reserved only 100 chariots out of 1000 for his own use: for he placed his strength not in chariots nor horses, but in the living God (Psa_20:7), and wrote it from his own observation that a horse is a vain thing for safety, Psa_33:16, Psa_33:17.

 2. The Syrians of Damascus coming in to the relief of the king of Zobah fell with him. 22,000 were slain in the field, 2Sa_8:5. So that it was easy for David to make himself master of the country, and garrison it for himself, 2Sa_8:6. The enemies of God's church, that think to secure themselves, will prove, in the end, to ruin themselves, by their confederacies with each other. Associate yourselves, and you shall be broken in pieces, Isa_8:9.

IV. In all these wars,

1. David was protected: The Lord preserved him whithersoever he went. It seems, he went in person, and, in the cause of God and Israel, jeoparded his own life in the high places of the field; but God covered his head in the day of battle, which he often speaks of, in his psalms, to the glory of God.

 2. He was enriched. He took the shields of gold which the servants of Hadadezer had in their custody (2Sa_8:7) and much brass from several cities of Syria (2Sa_8:8 ), which he was entitled to, not only jure belli - by the uncontrollable right of the longest sword (“Get it, and take it”); but by commission from heaven, and the ancient entail of these countries on the seed of Abraham. — Henry 

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2Sa 8:9-14 -

Here is, 1. The court made to David by the king of Hamath, who, it seems was at this time at war with the king of Zobah. He hearing of David's success against his enemy, sent his own son ambassador to him (2Sa_8:9, 2Sa_8:10), to congratulate him on his victory, to return him thanks for the favour he had done him in breaking the power of one he was in fear of, and to beg his friendship. Thus he not only secured but strengthened himself. And David lost nothing by taking this little prince under his protection, any more than the old Romans did by the like policy; for the wealth he had from the countries he conquered by way of spoil he had from this by way of present or gratuity: Vessels of silver and gold. Better get by composition than by compulsion.

 2. The offering David made to God of the spoils of the nations and all the rich things that were brought him. He dedicated all to the Lord, 2Sa_8:11, 2Sa_8:12. This crowned all his victories, and made them far to out-shine Alexander's or Caesar's, that they sought their own glory, but he aimed at the glory of God. All the precious things he was master of were dedicated things, that is, they were designed for the building of the temple; and a good omen it was of kindness to the Gentiles in the fulness of time, and of the making of God's house a house of prayer for all people, that the temple was built of the spoils and presents of Gentile nations, in allusion to which we find the kings of the earth bringing their glory and honour into the new Jerusalem, Rev_21:24. Their gods of gold David burnt (2Sa_5:21), but their vessels of gold he dedicated. Thus in the conquest of a soul, by the grace of the Son of David, what stands in opposition to God must be destroyed, every lust mortified and crucified, but what may glorify him must be dedicated and the property of it altered. Even the merchandise and the hire must be holiness to the Lord (Isa_23:18), the gain consecrated to the Lord of the whole earth (Mic_4:13), and then it is truly our own and that most comfortably.

3. The reputation he got, in a particular manner, by his victory over the Syrians and their allies the Edomites, who acted in conjunction with them, as appears by comparing the title of the 60th Psalm, which was penned on this occasion, with 2Sa_8:13. He got himself a name for all that conduct and courage which are the praise of a great and distinguished general. Something extraordinary, it is likely, there was in that action, which turned very much to his honour, yet he is careful to transfer the honour to God, as appears by the psalm he penned on this occasion, 2Sa_8:12. It is through God that we do valiantly.

4. His success against the Edomites. They all became David's servants, 2Sa_8:14. Now, and not till now, Isaac's blessing was accomplished, by which Jacob was made Esau's Lord (Gen_27:37-40) and the Edomites continued long tributary to the kings of Judah, as the Moabites were to the kings of Israel, till, in Joram's time, they revolted (2Ch_21:8 ) as Isaac had there foretold that Esau should, in process of time, break the yoke from off his neck. Thus David by his conquests,

(1.) Secured peace to his son, that he might have time to build the temple. And,

2. Procured wealth for his son, that he might have wherewith to build it. God employs his servants variously, some in one employment, others in another, some in the spiritual battles, others in the spiritual buildings; and one prepares work for the other, that God may have the glory of all. All David's victories were typical of the success of the gospel against the kingdom of Satan, in which the Son of David rode forth, conquering and to conquer, and he shall reign till he has brought down all opposing rule, principality, and power: and he has, as David had (2Sa_8:2), a line to kill and a line to save; for the same gospel is to some a savour of life unto life, to others a savour of death unto death. — Henry 


2Sa 8:15-18 -

David was not so engaged in his wars abroad as to neglect the administration of the government at home.
I. His care extended itself to all the parts of his dominion: He reigned over all Israel (2Sa_8:15); not only he had a right to reign over all the tribes, but he did so; they were all safe under his protection, and shared in the fruits of his good government.

II. He did justice with an unbiased unshaken hand: He executed judgment unto all his people, neither did wrong nor denied or delayed right to any. This intimates, 1. His industry and close application to business, his easiness of access and readiness to admit all addresses and appeals made to him. All his people, even the meanest, and those too of the meanest tribes, were welcome to his council-board.

 2. His impartiality and the equity of his proceedings, in administering justice. He never perverted justice through favour or affection, nor had respect of persons in judgment. Herein he was a type of Christ, who was faithful and true, and who doth in righteousness both judge and make war, Rev_19:11. See Psa_72:1, Psa_72:2.

III. He kept good order and good officers in his court. David being the first king that had an established government (for Saul's reign was short and unsettled) he had the modelling of the administration. In Saul's time we read of no other great officer than Abner, that was captain of the host. But David appointed more officers: Joab that was general of the forces in the field, and Banaiah that was over the Cherethites and Pelethites, who were either the city train-bands (archers and slingers, so the Chaldee), or rather the life-guards, or standing force, that attended the king's person, the pretorian band, the militia. They were ready to do service at home, to assist in the administering of justice, and to preserve the public peace. We find them employed in proclaiming Solomon, 1Ki_1:38. 2. Two ecclesiastical officers: Zadok and Ahimelech were priests, that is, they were most employed in the priests' work under Abiathar, the high priest.

3. Two civil officers: one that was recorder, or remembrancer, to put the king in mind of business in its season (he was prime minister of state, yet not entrusted with the custody of the king's conscience, as they say of our lord chancellor, but only of the king's memory; let the king be put in mind of business and he would do it himself); another that was scribe, or secretary of state, that drew up public orders and despatches, and recorded judgments given.

 4. David's sons, as they grew up to be fit for business, were made chief rulers; they had places of honour and trust assigned them, in the household, or in the camp, or in the courts of justice, according as their genius led them. They were chief about the king (so it is explained, 1Ch_18:17), employed near him, that they might be under his eye. Our Lord Jesus has appointed officers in his kingdom, for his honour and the good of the community; when he ascended on high he gave these gifts (Eph_4:8-11), to every man his work, Mar_13:34. David made his sons chief rulers; but all believers, Christ's spiritual seed, are better preferred, for they are made to our God kings and priests, Rev_1:6. — Henry

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  (2 Sam 9)  "And David said, Is there yet any that is left of the house of Saul, that I may show him kindness for Jonathan's sake? {2} And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he. {3} And the king said, Is there not yet any of the house of Saul, that I may show the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet. {4} And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lodebar. {5} Then king David sent, and fetched him out of the house of Machir, the son of Ammiel, from Lodebar.

{6} Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant! {7} And David said unto him, Fear not: for I will surely show thee kindness for Jonathan thy father's sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually. {8} And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am? {9} Then the king called to Ziba, Saul's servant, and said unto him, I have given unto thy master's son all that pertained to Saul and to all his house. {10} Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread alway at my table. Now Ziba had fifteen sons and twenty servants. {11} Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. As for Mephibosheth, said the king, he shall eat at my table, as one of the king's sons.

 {12} And Mephibosheth had a young son, whose name was Micha. And all that dwelt in the house of Ziba were servants unto Mephibosheth. {13} So Mephibosheth dwelt in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet."

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2 Samuel 9 -
David inquires after the family of Jonathan, and is informed of Mephibosheth his son, 2Sa_9:1-4. He sends for him and gives him all the land of Saul, 2Sa_9:5-8; and appoints Ziba the servant of Saul, and his family, to till the ground for Mephibosheth, 2Sa_9:9-13. — Clarke 

2 Samuel 9 -

The only thing recorded in this chapter is the kindness David showed to Jonathan's seed for his sake. 

I. The kind enquiry he made after the remains of the house of Saul, and his discovery of Mephibosheth (2Sa_9:1-4). 

II. The kind reception he gave to Mephibosheth, when he was brought to him (2Sa_9:5-8 ). 

III. The kind provision he made for him and his (2Sa_9:9-13). — Henry 

2Sa 9:1-8 -

Here is, I. David's enquiry after the remains of the ruined house of Saul, 2Sa_9:1. This was a great while after his accession to the throne, for it should seem that Mephibosheth, who was but five years old when Saul died, had now a son born, 2Sa_9:12. David had too long forgotten his obligations to Jonathan, but now, at length, they are brought to his mind. It is good sometimes to bethink ourselves whether there be any promises or engagements that we have neglected to make good; better do it late than never. The compendium which Paul gives us of the life of David is this (Act_13:36), that he served his generation according to the will of God, that is, he was a man that made it his business to do good; witness this instance, where we may observe,

1. That he sought an opportunity to do good. He might perhaps have satisfied his conscience with the performance of his promise to Jonathan if he had been only ready, upon request or application made to him by any of his seed, to help and succour them. But he does more, he enquires of those about him first (2Sa_9:1), and, when he met with a person that was likely to inform him, asked him particularly, Is there any yet left of the house of Saul, that I may show him kindness? 2Sa_9:3. “Is there any, not only to whom I may do justice (Num_5:8 ), but to whom I may show kindness?” Note, Good men should seek opportunities of doing good. The liberal deviseth liberal things, Isa_32:8. For, the most proper objects of our kindness and charity are such as will not be frequently met with without enquiry. The most necessitous are the least clamorous.

2. Those he enquired after were the remains of the house of Saul, to whom he would show kindness for Jonathan's sake: Is there any left of the house of Saul? Saul had a very numerous family (1Ch_8:33), enough to replenish a country, and was yet so emptied that none of it appeared; but it was a matter of enquiry, Is there any left? See how the providence of God can empty full families; see how the sin of man will do it. Saul's was a bloody house, no marvel it was thus reduced, 2Sa_21:1. But, though God visited the iniquity of the father upon the children, David would not. “Is there any left that I can show kindness to, not for Saul's own sake, but for Jonathan's?”

(1.) Saul was David's sworn enemy, and yet he would show kindness to his house with all his heart and was forward to do it. He does not say, “Is there any left of the house of Saul, that I may find some way to take them off, and prevent their giving disturbance to me or my successor?” It was against Abimelech's mind that any one was left of the house of Gideon (Jdg_9:5), and against Athaliah's mind that any one was left of the seed royal, 2Ch_22:10, 2Ch_22:11. Those were usurped governments. David's needed no such vile supports. He was desirous to show kindness to the house of Saul, not only because he trusted in God and feared not what they could do unto him, but because he was of a charitable disposition and forgave what they had done to him. Note, We must evince the sincerity of our forgiving those that have been any way unjust or injurious to us by being ready, as we have opportunity, to show kindness both to them and theirs. We must not only not avenge ourselves upon them, but we must love them, and do them good (Mat_5:44), and not be backward to do any office of love and good-will to those that have done us many an injury. 1Pe_3:9, - but, contrari-wise, blessing. This is the way to overcome evil, and to find mercy for ourselves and ours, when we or they need it.

(2.) Jonathan was David's sworn friend, and therefore he would show kindness to his house. This teaches us,

[1.] To be mindful of our covenant. The kindness we have promised we must conscientiously perform, though it should not be claimed. God is faithful to us; let us not be unfaithful to one another.

[2.] To be mindful of our friendships, our old friendships. Note, Kindness to our friends, even to them and theirs, is one of the laws of our holy religion. He that has friends must show himself friendly, Pro_18:24. If Providence has raised us, and our friends and their families are brought low, yet we must not forget former acquaintance, but rather look upon that as giving us so much the fairer opportunity of being kind to them: then our friends have most need of us and we are in the best capacity to help them. Though there be not a solemn league of friendship tying us to this constancy of love, yet there is a sacred law of friendship no less obliging, that to him that is in misery pity should be shown by his friend, Job_6:14. A brother is born for adversity. Friendship obliges us to take cognizance of the families and surviving relations of those we have loved, who, when they left us, left behind them their bodies, their names, and their posterity, to be kind to.

3. The kindness he promised to show them he calls the kindness of God; not only great kindness, but, (1.) Kindness in pursuance of the covenant that was between him and Jonathan, to which God was a witness. See 1Sa_20:42.

(2.) Kindness after God's example; for we must be merciful as he is. He spares those whom he has advantage against, and so must we. Jonathan's request to David was (1Sa_20:14, 1Sa_20:15), “Show me the kindness of the Lord, that I die not, and the same to my seed.” The kindness of God is some greater instance of kindness than one can ordinarily expect from men.

(3.) It is kindness done after a godly sort, and with an eye to God, and his honour and favour.

II. Information given him concerning Mephibosheth, the son of Jonathan. Ziba was an old retainer to Saul's family, and knew the state of it. He was sent for and examined, and informed the king that Jonathan's son was living, but lame (how he came to be so we read before, 2Sa_4:4), and that he lived in obscurity, probably among his mother's relations in Lo-debar in Gilead, on the other side Jordan, where he was forgotten, as a dead man out of mind, but bore this obscurity the more easily because he could remember little of the honour he fell from.

III. The bringing of him to court. The king sent (Ziba, it is likely) to bring him up to Jerusalem with all convenient speed, 2Sa_9:5. Thus he eased Machir of his trouble, and perhaps recompensed him for what he had laid out on Mephibosheth's account. This Machir appears to have been a very generous free-hearted man, and to have entertained Mephibosheth, not out of any disaffection to David or his government, but in compassion to the reduced son of a prince, for afterwards we find him kind to David himself when he fled from Absalom. He is named (2Sa_17:27) among those that furnished the king with what he wanted at Mahanaim, though David, when he sent for Mephibosheth from him, little thought that the time would come when he himself would gladly be beholden to him: and perhaps Machir was then the more ready to help David in recompence for his kindness to Mephibosheth. Therefore we should be forward to give, because we know not but we ourselves may some time be in want, Ecc_11:2. And he that watereth shall be watered also himself, Pro_11:25. Now,

1. Mephibosheth presented himself to David with all the respect that was due to his character. Lame as he was, he fell on his face, and did homage, 2Sa_9:6. David had thus made his honours to Mephibosheth's father, Jonathan, when he was next to the throne (1Sa_20:41, he bowed himself to him three times), and now Mephibosheth, in like manner, addresses him, when affairs are so completely reversed. Those who, when they are in inferior relations, show respect, shall, when they come to be advanced, have respect shown to them.

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2. David received him with all the kindness that could be.

(1.) He spoke to him as one surprised, but pleased to see him. “Mephibosheth! Why, is there such a man living?” He remembered his name, for it is probable that he was born about the time of the intimacy between him and Jonathan.

(2.) He bade him not be afraid: Fear not, 2Sa_9:7. It is probable that the sight of David put him into some confusion, to free him from which he assures him that he sent for him, not out of any jealousy he had of him, nor with any bad design upon him, but to show him kindness. Great men should not take a pleasure in the timorous approaches of their inferiors (for the great God does not), but should encourage them. (3.) He gives him, by grant from the crown, all the land of Saul his father, that is, his paternal estate, which was forfeited by Ishbosheth's rebellion and added to his own revenue. This was a real favour, and more than giving him a kind word. True friendship will be generous.

(4.) Though he had thus given him a good estate, sufficient to maintain him, yet for Jonathan's sake (whom perhaps he saw some resemblance of in Mephibosheth's face), he will take him to be a constant guest at his own table, where he will not only be comfortably fed, but have company and attendance suitable to his birth and quality. Though Mephibosheth was lame and unsightly, and does not appear to have had any great fitness for business, yet, for his good father's sake, David took him to be one of his family.

3. Mephibosheth accepts this kindness with great humility and self-abasement. He was not one of those that take every favour as a debt, and think every thing too little that their friends do for them; but, on the contrary, speaks as one amazed at the grants David made him (2Sa_9:8 ): What is thy servant, that thou shouldst look upon such a dead dog as I am? How does he vilify himself! Though the son of a prince, and the grandson of a king, yet his family being under guilt and wrath, and himself poor and lame, he calls himself a dead dog before David. Note, It is good to have the heart humble under humbling providences. If, when divine Providence brings our condition down, divine grace brings our spirits down with it, we shall be easy. And those who thus humble themselves shall be exalted. How does he magnify David's kindness! It would have been easy to lessen it if he had been so disposed. Had David restored him his father's estate? It was but giving him his own. Did he take him to his table? This was policy, that he might have an eye upon him. But Mephibosheth considered all that David said and did as very kind, and himself as less than the least of all his favours. See 1Sa_18:18. — Henry 


2Sa 9:9-13 -

The matter is here settled concerning Mephibosheth.

1. This grant of his father's estate is confirmed to him, and Ziba called to be a witness to it (2Sa_9:9); and, it should seem, Saul had a very good estate, for his father was a mighty man of substance (1Sa_9:1), and he had fields and vineyards to bestow, 1Sa_22:7. Be it ever so much, Mephibosheth is now master of it all.

2. The management of the estate is committed to Ziba, who knew what it was and how to make the most of it, in whom, having been his father's servant, he might confide, and who, having a numerous family of sons and servants, had hands sufficient to be employed about it, 2Sa_9:10. Thus Mephibosheth is made very easy, having a good estate without care, and is in a fair way of being very rich, having much coming in and little occasion to spend, himself being kept at David's table. Yet he must have food to eat besides his own bread, provisions for his son and servants; and Ziba's sons and servants would come in for their share of his revenue, for which reason perhaps their number is here mentioned, fifteen sons and twenty servants, who would require nearly all there was; for as goods are increased those are increased that eat them, and what good has the owner thereof save the beholding of them with his eyes? Ecc_5:11. All that dwelt in the house of Ziba were servants to Mephibosheth (2Sa_9:12), that is, they all lived upon him, and made a prey of his estate, under pretence of waiting on him and doing him service. The Jews have a saying, “He that multiplies servants multiplies thieves.” Ziba is now pleased, for he loves wealth, and will have abundance. “As the king has commanded, so will thy servant do, 2Sa_9:11. Let me alone with the estate: and as for Mephibosheth” (they seem to be Ziba's words), “if the king please, he need not trouble the court, he shall eat at my table, and be as well treated as one of the king's sons.” But David will have him at his own table, and Mephibosheth is as well pleased with his post as Ziba with his. How unfaithful Ziba was to him we shall find afterwards, 2Sa_16:3. Now because David was a type of Christ, his Lord and son, his root and offspring, let his kindness to Mephibosheth serve to illustrate the kindness and love of God our Saviour towards fallen man, which yet he was under no obligation to, as David was to Jonathan. Man was convicted of rebellion against God, and, like Saul's house, under a sentence of rejection from him, was not only brought low and impoverished, but lame and impotent, made so by the fall. The Son of God enquires after this degenerate race, that enquired not after him, comes to seek and save them. To those of them that humble themselves before him, and commit themselves to him, he restores the forfeited inheritance, he entitles them to a better paradise than that which Adam lost, and takes them into communion with himself, sets them with his children at his table, and feasts them with the dainties of heaven. Lord, what is man, that thou shouldst thus magnify him! — Henry