2 Samuel 7:16
Your house and kingdom will endure forever before Me, and your throne will be established forever."
Glimpses of the King MessiahB. Dale 2 Samuel 7:16
Communion with GodH. E. Stone.2 Samuel 7:1-17
Concern for Religious ThingsJ. Robertson.2 Samuel 7:1-17
David's Desire to Build a TempleC. Ness.2 Samuel 7:1-17
Proposal to Build a TempleW. G. Blaikie, D. D.2 Samuel 7:1-17
Purpose in LifeH. O. Mackey.2 Samuel 7:1-17
Remembering God's House2 Samuel 7:1-17
Self-Denying Grace Needed in the ChurchJ. Robertson.2 Samuel 7:1-17
Significance of the Ark Within CurtainsA. Maclaren, D. D.2 Samuel 7:1-17
The Church Contrasted with the PalaceSunday School Times2 Samuel 7:1-17
The Intended TempleJ. Parker, D. D.2 Samuel 7:1-17
The Sanctuary for the PeopleJ. D. Fulton, D. D.2 Samuel 7:1-17
Folded HandsC. S. Robinson, D. D.2 Samuel 7:5-17
A Noble Purpose UnrealisedF. B. Meyer, B. A.2 Samuel 7:8-17
Divine Correction of a Prophet's Mistake and Divine Denial of a King's DesireC. Vince.2 Samuel 7:8-17
Nathan's MistakeH. C. Trumbull.2 Samuel 7:8-17
Our Hearts the Measure of Our WorkAlex. Whyte, D. D.2 Samuel 7:8-17
God's Covenant with DavidJ. B. Shaw, D. D.2 Samuel 7:11-16
God's Covenant with DavidMonday Club Sermons2 Samuel 7:11-16
David's Everlasting KingdomG. Wood 2 Samuel 7:12-16
The Promise of an Outlasting KingdomB. Dale 2 Samuel 7:12-16
A Long Tenure of BlessingSpurgeon, Charles Haddon2 Samuel 7:16-17
Christ's Reign ForeshadowedA. Maclaren, D. D.2 Samuel 7:16-17
The Advantages of Civil Government Contrasted with the Blessings of the Spiritual Kingdom of Jesus ChristR. Hall, M. A.2 Samuel 7:16-17
Looked at in the light of the development of the Divine purpose, rather than of the conscious knowledge of the time,

(1) the royal office of David and Solomon (in its typical significance), and

(2) the promises and prophecies uttered more or less directly in connection therewith, especially as recorded in the last words of David (ch. 23.) and in the Psalms, clearly pointed to the coming of an extraordinary, theocratic, Divine King. They indicate that he would be:

1. The Anointed of Jehovah. His Servant, chosen and beloved (ver. 8; ch. 5:3; Acts 4:27; Acts 10:28). Psalm 89., 'The faithfulness of the Lord.'

"Once thou spakest in vision to thy beloved, and saidst:
I have laid help upon a mighty one,
I have exalted one chosen out of the people.
I have found David my servant,
With my holy oil have I anointed him."

(Psalm 89:19, 20.)

2. The Son of David "according to the flesh" (ver. 12; Acts 2:29-31; Acts 13:22-23).

"Jehovah hath sworn unto David
In truth that which he will not recall:
Of the fruit of thy body
Do I appoint a possessor of thy throne."

(Psalm 132:11.)

3. The Son of God. (Ver. 14; Psalm 16:10; Luke L 35; Acts 4:25-27; Romans 1:4.) Psalm 2., 'The triumph of the Lord's Anointed.'

"Jehovah saith unto me: Thou art my Son:
I have this day begotten thee."

(Psalm 2:7.)

"He shall cry unto me: My Father art thou,
My God, and the Rock of my salvation!
Also I will make him my Firstborn,
Highest of the kings of the earth."

(Psalm 89:26, 27.) In the Old Testament the relation between father and son denotes the deepest. intimacy of love; and love is perfected in unity of nature, in the communication to the son of all that the father hath. 'The Father loveth the Son, and hath given all things into his hand' (John 3:35). Sonship, therefore, includes the government of the world (Keil).

4. The King of righteousness and peace; Prophet and Priest; the Conqueror of all opposing powers (through conflict and suffering); the Saviour and Benefactor of those who trust in him; the supreme Lord (ver. 13; Psalm 22; Psalm 40; Psalm 61; Matthew 22:45; Hebrews 1:8).

"The oracle of Jehovah unto my Lord:
Sit thou at my right hand
Until I make thine enemies thy footstool."

(Psalm 105:1)

"Thy throne, O God, is forever and ever;
A sceptre of uprightness is the sceptre of thy kingdom."

(Psalm 45:6.)

5. The Builder of the temple. (Ver. 13; Zechariah 6:12, 13; John 1:14; John 2:19; John 14:23; 1 Corinthians 6:19; Ephesians 1:20-23; Ephesians 2:20-22; 1 Peter 2:5; Revelation 21:1-3.)

"Thou hast received gifts among men,
Yea, even the rebellious, that the Lord Jehovah
might dwell among them."

(Psalm 68:18.)

6. The Possessor of universal dominion. (1 Samuel 2:10; 2 Samuel 22:44; Psalm 22:27.)

"He shall have dominion from sea to sea,
And from the river to the ends of the earth."

(Psalm 72:8.)

7. The King who should reign forever. (Ver. 16; Psalm 61:6, 7; Psalm 89:36, 37.)

"His Name shall endure forever;
His Name shall be continued as long as the sun."

(Psalm 72:17.) An allegory may serve to illustrate the way in which the Old Testament proclamation of salvation unfolds itself. The Old Testament in relation to the day of the New Testament is night. In this night there rise in opposite directions two stars of promise. The one describes its fall from above downwards; it is the promise of Jehovah who is about to come [Psalm 96:13; Psalm 98:9]. The other describes its path from below upwards; it is the hope which rests on the seed of David, the prophecy of the Son of David, Which at the outset assumes a thoroughly human and merely earthly character. These two stars meet at last, they blend together in one star; the night vanishes, and it is day. This one star is Jesus Christ, Jehovah and the Son of David in one Person; the King of Israel and at the same time the Redeemer of the world; in one word, the God-Man (Delitzsch, in Psalm 72.). - D.

Thy house and thy kingdom shall be established for ever.
I. THE FIRST AND PRIMARY ADVANTAGE EXPECTED FROM EVERY WELL-CONSTITUTED HUMAN GOVERNMENT IS SECURITY AND THE SENSE OF SECURITY. The depravity of our nature has introduced such a universal selfishness and rapacity among mankind is their natural state, that men in every age and country have been convinced of the expediency and necessity of attempting to organise some form of government for the purpose of their common security. While every individual is left to exert his own power as he chooses, none can be secure either in his property or person: it becomes absolutely indispensable, therefore, if men would escape the intolerable evils of such a state, to collect and embody this scattered and uncertain force of the many, in some public depository of power: such a provision is necessary for the protection and preservation of every community. Hence almost all nations, even the most uncivilised, have attempted some constitution of this kind, however rude, for the prevention or the redress of those injuries to which the subjects were continually liable by the passions of our nature. But the utmost degree of personal security that can be enjoyed under any form of civil power, is a most imperfect shadow of the safety which Jesus Christ bestows upon the subjects of his spiritual reign. Until a man submits to His mediatorial authority, he remains exposed to unutterable evils.

II. THE SECOND BENEFIT EXPECTED FROM HUMAN GOVERNMENTS IS LIBERTY. So far as this. advantage is consistent with the former, or with the public security, the more largely it is enjoyed the better. But, suppose the utmost possible degree of civil liberty enjoyed, what is it in comparison with that spiritual, real freedom, which Jesus Christ confers? The former is, at the best, only an external, circumstantial blessing; it does not enter into the inner man. But "if the Son shall make you free, you shall be free indeed": "where the Spirit of the Lord is," there is the only true liberty. The Christian is the genuine freeman, and none beside is such except in name.

III. THE NEXT ADVANTAGE DERIVED FROM A GOOD GOVERNMENT IS PLENTY. To secure this advantage, you are aware that there are arrangements in nature, in a great measure independent of human institutions, and beyond the control of human policy. But perhaps, in this respect, there has been often much error on the part of those in power. But in the kingdom of Jesus Christ there exists an infinite plenty of all the provisions that can be desired for all the wants of the soul. None are neglected here: the poorest may be enriched beyond the most splendid opulence of this world, even with "the unsearchable riches of Christ;" as the apostles, "though poor, could make many rich, — though they had nothing, they possessed all things." For in Jesus Christ "all fulness" dwells, for the supply of spiritual destitution.

IV. A TENDENCY TO IMPROVEMENT IN ITS SOCIAL INSTITUTIONS, is a fourth benefit which ought to accompany every well-ordered government. The best of these institutions are such as will be at once permanent and progressive, by their intrinsic wisdom and excellence, — by their adaptation to all the varying circumstances of the nation, — by their power of providing for unseen and possible emergencies: they will gradually rise from security to convenience, and then exalt convenience into ornament — into just refinement and diffused illumination: such has been the aim of the greatest legislators. But the difference between the most moral and the most flagitious of natural characters, is less than the difference that subsists between the subjects of Jesus Christ and the children of this world; because the latter is the difference between the spiritually dead and living.

V. THE FIFTH AND LAST REQUISITE OF A WELL-CONSTITUTED GOVERNMENT IS STABILITY: this is the crown of all its other advantages. Nothing can be wanting to such a reign but that it should last: and this is what the text emphatically expresses — "Thy throne shall he established for ever": as the Psalmist says of the Messiah, "He shall reign as long as the sun and moon endure." In this the kingdom of David was an emblem, however faint, of that which would be erected by Jesus Christ; wonderfully preserved as was the throne of Judah, while the greatest monarchies were marked by perpetual vicissitudes: the kings of Israel were ever changing in their line, while the descendants of David maintained a direct succession,

(R. Hall, M. A.)

"If a man might have a cottage on a hundred years' lease, he would prize it much more than the possession of a palace for a day." Of course he would; and this it is which adds so much preciousness to the joys of heaven, for they are eternal. The pleasures of this world, however bright they seem, are but for this one day of life, which is already half over. If they were all they profess to be, and a thousand times more, they would not be worthy to be mentioned in comparison with "pleasures for evermore" at God's right hand.

( C. H. Spurgeon.)

Apart from the fact that the kingdom in the form in which David's descendants ruled over it, has long since crumbled away, the large words of the promise must be regarded as inflated and exaggerated, if, by "for ever" they only mean for long generations. A "seed," or line of perishable men, can only last for ever if it closes in a Person who is not subject to the law of mortality. Unless we can with our hearts rejoicingly confess, "Thou art the King of glory, O Christ. Thy kingdom is an everlasting kingdom," we do not pierce to the full understanding of Nathan's prophecy. All the glorious prerogatives shadowed in it were but partially fulfilled in Israel's monarchs. Their failures and their successes, their sins and their virtues, equally declared them to be but shadowy forerunners of him in whom all that they at the best imperfectly aimed at and possessed is completely and for ever fulfilled. They were prophetic persons by their office, and pointed on to him.

(A. Maclaren, D. D.)

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