Poole on 2 Samuel 7:12-17: The Davidic Covenant

Verse 12:[1]  And (1 Kings 2:1) when thy days be fulfilled, and thou (Deut. 31:16; 1 Kings 1:21; Acts 13:36) shalt sleep with thy fathers, (1 Kings 8:20; Ps. 132:11) I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.

[When thy days be fulfilled]  Thou shalt not be removed by a violent death, but thou shalt fulfill thy days (Martyr).  He sets him free from that fear, that the kingdom might be extinguished with David, which received its strength and beauty from him (Sanchez). 

When thy days be fulfilled; when the time of thy life shall expire.  This phrase implies that his days shall be completed and prolonged to the usual course and stint of nature, and not out off in the midst, by any violent or untimely death.

[I will set up (will establish [Jonathan, Pagnine, Montanus], will raise [Syriac, Arabic]) thy Seed after thee (thus Jonathan, Pagnine, Montanus)]  To set up here is to place on the throne (Grotius, similarly Martyr).

[Which shall proceed out of thy womb]  That is, from thy wife (Grotius).  ‎מִמֵּעֶיךָ, from thy belly (Pagnine); from thine intestines, or viscera (Malvenda, Junius and Tremellius, certain interpreters in Vatablus), that is, from thy reins or loins.  A Synecdoche of the whole (Piscator).  A son who is going to be born of thee.  Therefore, Adonijah and Absalom, when they invaded the kingdom, did so against the word of God (Martyr, similarly Munster) [because these were not going to be born, but were already born].

I will set up thy seed after thee; I will set up in thy stead and throne thy posterity, first Solomon, and then others successively, and at last the Messias.  So the following words may be understood diversely, part of his posterity in general or indefinitely taken, part of Solomon, and part of Christ only, according to the differing nature of the several passages.  Out of thy bowels; out of thy inward parts, or from thy loins; who shall be begotten by thee.

Verse 13:[2]  (1 Kings 5:5; 6:12; 8:19; 1 Chron. 22:10; 28:6) He shall build an house for my name, and I will (2 Sam. 7:16; Ps. 89:4, 29, 36, 37) stablish the throne of his kingdom for ever.

[I will establish his throne forever]  Question:  Concerning whom is this prophecy to be understood?  Responses:  1.  Some:  concerning Christ alone.  2.  Others:  concerning Solomon alone.  3.  Others understand it of both.  1.  Some understand it of Christ alone.  Thus Angelomus,[3] the Glossa Ordinaria, and, as it appears Augustine in his City of God 17:8, 9, 12, 13 (Serarius, thus Tertullian[4] in Sanchez).  For this makes the fact that in Hebrews 1:5 it is explained concerning Christ (Sanchez).  Those things concerning the eternity of the kingdom, and such security; and concerning the raising up of a son after the death of David, before Solomon was born and raised to the kingdom; do not appear to be applicable to Solomon (certain interpreters in Serarius).  [To others these things are not satisfying, and they respond to these arguments in this way:]  1.  Forever in the usage of the Scripture does not signify everlasting time, but a long time (Kimchi in Martyr, Sanchez out of Tostatus, Lyra, Tirinus).  2.  In Solomon these things were imperfect and inchoate; but in Christ, drawn to perfection (Sanchez).  3.  Solomon, while his father was yet living, was designated king, but he had not yet begun to reign (Martyr).  [Moreover, they advance these arguments against that opinion:]  1.  Unless these things are applicable to Solomon in some manner, the trustworthiness of the history would fall to pieces.  It is certain that it is treated here of the external building of the visible temple (Martyr).  He speaks of him, who after David was going to construct the temple that David was prohibited to build.  That was Solomon (Lapide).  2.  Some things here are able in no way to be accommodated to Christ; of which sort is that, he is to be reproved, if he conduct himself iniquitously (Sanchez, similarly Serarius).  Those that attribute these things to Christ say He does not sin in His own person, but in His members; and thus is sometimes chastened.  But the context indicates that the same is able to sin in himself, who in his own person was going to build that temple (Serarius).  Christ is able to be said to have sin, either, 1.  Because He has taken our sins upon Him, and has borne our weaknesses; and Christ Himself, Psalm 22, complains of our sin, as if of His own.  Or, 2.  Because the sins that cleave to the body and members are able to appear in a certain manner to pertain to the head.  And this to me appears to be the better response, that in Psalm 89, in which these promises are on record, all these things are set forth in the number of multitude, which here are presented in the singular, if his sons should forsake, etc., I will visit their transgressions, etc. (Martyr).  2.  Other understand this only of Solomon (thus the Rabbis in Serarius).  [This opinion’s arguments and their resolutions are able to be sought partly out of the preceding, partly out of what follows.]  3.  Therefore, others take it of both (thus Lyra, Serarius, Sanchez, Augustine and Hugo[5] and Dionysius[6] in Sanchez, Menochius).  It is proven that it treats of Solomon.  It is also evident that it treats of Christ, 1.  out of Hebrews 1.  2.  Because those things are not able perfectly to be attributed to Solomon, but only inchoately.  3.  Out of the confession of certain Jews in the writing of Augustine.  4.  Out of the similarity in Psalm 72 and 89 (Serarius).  The type is not to be removed from the thing itself, nor the thing from the type (Martyr).  Some take all things concerning Solomon, yet in a higher manner concerning Christ (Tostatus in Sanchez).  That it is to be taken of Solomon literally, and of Christ allegorically, teach the Hebrews and many of the Latins, and that rightly (Lapide).  Others thus:  In this prophecy some things are to be taken literally of Solomon, other things of Christ.  For, this frequently happens in prophecies, that the Prophet suddenly passes from the figure to the thing figured (Menochius).  [But let these things concerning that question suffice for the present.]  Moreover, ‎עַד־עוֹלָם/ forever among the Hebrews does not signify unlimited time, but a long time according to the matter that is treated.  And so in private possessions it is extended to fifty years, in Kingdoms longer.  But the Kingdom continued in the posterity of David for more than five hundred years, in a series of more than twenty successors:  which is rare enough (Grotius).

He shall build an house:  this is meant literally and immediately of Solomon, who alone did build the material house or temple; but mystically and ultimately of Christ, who is the builder of God’s spiritual house or temple, Hebrews 3:3, 6; 1 Peter 2:5.  For my name, that is, for my service, and worship, and glory.  I will stablish the throne of his kingdom:  this is not meant of Solomon, for his kingdom was not for ever.  And though the phrase for ever is sometimes used of the time of a man’s life, yet it cannot be so understood here, because the mercy here promised to David’s son is of another nature, and of far longer continuance, than that which was given to Saul, 2 Samuel 7:15, who yet enjoyed the kingdom as long as he lived.  But it is to be understood of David’s posterity in general, but with special respect to Christ in whose person the kingdom was to be lodged for ever, Isaiah 9:7; Daniel 2:44; Luke 1:32, 33.

Verse 14:[7]  (Ps. 89:26, 27; Heb. 1:5) I will be his father, and he shall be my son.  (Ps. 89:30-33) If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men…

[I will be to him for a father, etc.]  That is, I will to treat with him paternally, that is, very mercifully, on account of the memory of David (Grotius).  This is to be understood, 1.  Of Solomon (Grotius, thus Piscator, Martyr, Lapide, Sanchez), as a son adopted graciously (Piscator).  2.  Of the individual Kings of the bloodline of David (Grotius).  3.  Especially and singularly of Christ (Martyr), as God’s Son, only begotten (Piscator), and by nature (Lyra):  thus the Apostle interprets this passage, Hebrews 1:5 (Piscator).

I will be his father, etc.:  I will carry myself towards him as becomes a father, with all affection and tenderness, and I will own him its my son.  This is intended both of Solomon, as a type of Christ; and of Christ himself, as is evident from Hebrews 1:5.  If he commit iniquity:  this agrees only to Solomon and some others of David’s posterity; but not to Christ, who never committed iniquity, as Solomon did, who therein was no type of Christ and therefore this branch is terminated in Solomon; whereas in those things wherein Solomon was a type of Christ, the sense passeth through Solomon unto Christ.

[With the rod of men, and with the stripes of the children of men (thus Pagnine, Montanus, etc.)]  Just as fathers chasten their children, etc., that is, in a human manner, and with a human punishment; that is, benign and merciful:  at the same time I will feel pity for him (Vatablus).  I will chasten paternally as a father, not rigidly as a judge (Lapide, similarly Junius, Munster).  Human strokes are set in opposition to the divine, that is, intolerable (Malvenda out of Junius).  Again, I will chasten them like men, with a human punishment, temporary and merciful; not like demons with an eternal destruction (Lapide, similarly Sanchez).  [Some distinguish:]  With the rod of men; that is, with illnesses (Grotius).  Or, as others have it, with the sword of enemies (Hebrews and Tostatus and Cajetan in Sanchez).  This was fulfilled in 1 Kings 11:14, etc. (Sanchez).  With the stripes of the children of men; that is, with sterility of fields; or, with the incommodities of human bodies (Hebrews and Tostatus and Cajetan in Sachez); with illnesses, want, dishonor, etc. (Tirinus out of Lyra).  Others maintain that the latter expression is a repetition of the former (thus Munster).

With the rod of men; either, first, With such rods as men use to correct their sons, or to beat other men; which are here opposed to the rods or strokes which an angry God inflicts.  See, Job 23:6; Psalm 39:11; Isaiah 47:3; Romans 9:22; Hebrews 10:31; 12:29.  Or, secondly, With such rods as are gentle and moderate, and suited to man’s weakness; as a tolerable and resistible temptation is called human, or common to men, 1 Corinthinas 10:13.

Verse 15:[8]  But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.

[My mercy I shall not remove, etc.]  I shall not remove the Kingdom from them for so long a time, as I removed it from the posterity of Saul (Grotius out of Jonathan and the Hebrews, similarly Junius, Malvenda, Estius, Tirinus, Martyr).

My mercy, or my kindness, that is, the kingdom which I have mercifully and kindly promised to thee and thine.  As I took it from Saul; in regard of his posterity, for the kingdom was continued to his person during life.

Verse 16:[9]  And (2 Sam. 7:13; Ps. 89:36, 37; John 12:34) thine house and thy kingdom shall be established for ever before thee:  thy throne shall be established for ever.

[And faithful shall thy house be,[10] etc.]  Faithful here signifies the same thing as stable.  Thus it is taken in 1 Kings 11:38;[11] Isaiah 22:23;[12] Acts 13:34[13] (Menochius out of Sanchez).  Πιστωθήσεται, it shall be made trustworthy (Septuagint), that is, it shall be confirmed as if by oath.  ‎נֶאְמַן is a Niphal perfect, and signifies, it shall be firm (Mariana).

[Forever before thy face, ‎לְפָנֶיךָ]  To thy faces (Montanus).  Before me (Septuagint, Syriac) [as if thy had read ‎לְפָנַי]; before thee (Pagnine, Strigelius, Junius, Malvenda, Vatablus).  [Which they variously explain:]  1.  It shall be exhibited to thee (Junius and Tremellius), that is, that it is possessed by thy posterity.  Thus it is taken in Genesis 13:9[14] (Junius).  [In which place see the annotations.]  2.  Before thee; that is, as it is now, with thee seeing (Vatablus).  But how was he able to see, what He says is going to be eternal?  Responses:  1.  He saw the beginning of the fulfillment of these promises in Solomon, whence he was able to be secure concerning the rest, as if he had already seen the fulfillment of all with his own eyes.  See 1 Kings 1:43; 2:4 (Dutch, similarly Osiander).  2.  Others, therefore, supply something here; thy house which is before thy face; that is, which thou seest and possesses, shall be established, etc. (Mariana).  Not in a disconnected sense shalt thou explain it, with respect (with regard) to thee (for thy sake) (Malvenda).  Others:  with thee seeing, for souls live and see after death (Sà[15] in Menochius).  Others thus:  before the face is the same thing as in the future.  Before denotes the future; after, the past, or what has been left behind by us.  It a metaphor taken from a traveler (to whom he that lives here is similar), who leaves behind himself what has has completed of his journey, and has before his face what remains of the course (Sanchez).

Before thee; thine eyes in some sort beholding it; for he lived to see his wise and godly son Solomon actually placed in the throne, with great reputation and general applause, 1 Kings 1:39, 40, which was in itself a good presage of the continuance of the kingdom in his family; and being considered, together with the infallible certainty of God’s promise to him and his for ever, of the accomplishment whereof this was an earnest, gave him good assurance thereof; especially considering that he had his eyes and thoughts upon the Messiah, Psalm 110:1, etc., whose day he saw by faith, as Abraham did, John 8:56, and whom he knew that God would raise out of the fruit of his loins to sit on his throne, as is affirmed, Acts 2:30, and that for ever:  and so the eternity of his kingdom is rightly said to be before him.  The Septuagint and Syriac read before me, which is a usual phrase, which makes no great variation in the Hebrew text.

Verse 17:[16]  According to all these words, and according to all this vision, so did Nathan speak unto David.

[According to all these words]  A Hebraism.  Nathan faithfully related all things (Vatablus).  He does not hesitate to sing a palinode,[17] and to revoke his sentence.  But Jonah preferred to die, that that he might see his threats pass away as void.  This hinders many man from acknowledging their errors:  Infamous, say they, will be my ministry, if I will have done so.  From this let us learn both modesty from Nathan, and prudence from David.  For another king would have said, Of what sort is this prophet? sometimes saying this, at other times saying that, etc.  But David held him in honor, no less than previously (Martyr).  Nathan rightly places the truth before his authority.  But he has few imitators.  Many would rather the whole church err, than to suffer loss to their reputation (Strigelius).

According to all these words, etc.:  Although it was contrary to his own opinion, and an evidence of his rashness and folly.  This therefore is here mentioned as an evidence of his fidelity and impartiality in relating the whole mind of God herein, and of his modesty in taking shame to himself.

[Vision]  That is, the Divine revelation, made by vision to Nathan (Pisctor).

[1] Hebrew:  ‎כִּי׀ יִמְלְא֣וּ יָמֶ֗יךָ וְשָֽׁכַבְתָּ֙ אֶת־אֲבֹתֶ֔יךָ וַהֲקִימֹתִ֤י אֶֽת־זַרְעֲךָ֙ אַחֲרֶ֔יךָ אֲשֶׁ֥ר יֵצֵ֖א מִמֵּעֶ֑יךָ וַהֲכִינֹתִ֖י אֶת־מַמְלַכְתּֽוֹ׃

[2] Hebrew:  ‎הוּא יִבְנֶה־בַּ֖יִת לִשְׁמִ֑י וְכֹנַנְתִּ֛י אֶת־כִּסֵּ֥א מַמְלַכְתּ֖וֹ עַד־עוֹלָֽם׃

[3] Angelomus (died c. 895) was a French monk of Luxeuil, Franche-Comte.  He was heavily influenced by Alcuin.  He composed commentaries on Genesis, Kings, and Song of Songs.

[4] Tertullian was a Latin Father of the second century.  He labored as an apologist during times of persecution, and was important in the development of the Trinitarian vocabulary in the Latin-speaking West.

[5] Hugh of St. Cher, also known as Hugo Cardinalis because he was the first Dominican to achieve the office of cardinal (c. 1200-1263), was a French Dominican Biblical scholar.  His exegetical works, covering the entire canon, have been gathered into eight substantial volumes.

[6] Denis the Carthusian (1402-1471) was a Carthusian monk, theologian, and mystic, considered by some to be the last of the Schoolmen.  He commented on the entire Bible.

[7] Hebrew:  ‎אֲנִי֙ אֶהְיֶה־לּ֣וֹ לְאָ֔ב וְה֖וּא יִהְיֶה־לִּ֣י לְבֵ֑ן אֲשֶׁר֙ בְּהַ֣עֲוֹת֔וֹ וְהֹֽכַחְתִּיו֙ בְּשֵׁ֣בֶט אֲנָשִׁ֔ים וּבְנִגְעֵ֖י בְּנֵ֥י אָדָֽם׃

[8] Hebrew:  ‎וְחַסְדִּ֖י לֹא־יָס֣וּר מִמֶּ֑נּוּ כַּאֲשֶׁ֤ר הֲסִרֹ֙תִי֙ מֵעִ֣ם שָׁא֔וּל אֲשֶׁ֥ר הֲסִרֹ֖תִי מִלְּפָנֶֽיךָ׃

[9] Hebrew:  ‎וְנֶאְמַ֙ן בֵּיתְךָ֧ וּמַֽמְלַכְתְּךָ֛ עַד־עוֹלָ֖ם לְפָנֶ֑יךָ כִּֽסְאֲךָ֔ יִהְיֶ֥ה נָכ֖וֹן עַד־עוֹלָֽם׃

[10] Hebrew:  ‎וְנֶאְמַ֙ן בֵּיתְךָ֧.

[11] 1 Kings 11:38:  “And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house (‎בַיִת־נֶאֱמָן), as I built for David, and will give Israel unto thee.”

[12] Isaiah 22:23:  “And I will fasten him as a nail in a sure place (‎בְּמָק֣וֹם נֶאֱמָ֑ן); and he shall be for a glorious throne to his father's house.”

[13] Acts 13:34:  “And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David (τὰ ὅσια Δαβὶδ τὰ πιστά).”

[14] Genesis 13:9:  “Is not the whole land before thee (‎לְפָנֶיךָ)? separate thyself, I pray thee, from me:  if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.”

[15] Emanuel Sà (1530-1596) was a Portuguese Jesuit.  He was appointed to serve as Interpreter of Sacred writings and Professor of Divinity at Rome.  In his Commentariis in Sacram Scripturam, Sà demonstrates his learning, and his commitment to the literal sense of Scripture.

[16] Hebrew:  ‎כְּכֹל֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וּכְכֹ֖ל הַחִזָּי֣וֹן הַזֶּ֑ה כֵּ֛ן דִּבֶּ֥ר נָתָ֖ן אֶל־דָּוִֽד׃ ס

[17] That is, an ode containing a retraction of former sentiments.