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2 Samuel 7 and 1 Chronicles 29

There is nothing that demonstrates the narrowness of the human heart more than its apprehensions of divine grace. We are prone to legalism because it gives self a place, and makes it something. This is the very thing God will not allow. "No flesh shall glory in His presence," is a decree that can never be reversed. God must be all, fill all, and give all.

When the psalmist inquired, "What shall I render to the Lord for all His benefits?" the answer is "I will take the cup of salvation." The way to "render" to God is to "take" more from His bounteous hand. To be a thankful, unquestioning recipient of grace glorifies God far more than all we could render to Him.

The Gospel comes to ruined, guilty, helpless beings. By God’s counsel alone it was planned; through His mercy alone it was accomplished in "the one offering of Jesus Christ once for all"; and by the Spirit's power alone the sinner is quickened into life and believes the glorious and peace-giving tidings of salvation.

This completely stops man's mouth regarding his own righteousness. It excludes all boasting, except one—being unworthy recipients. How happy this should make us! How happy it is to be the subject of such grace—grace that blots out all our sins, sets the conscience at rest, and sanctifies all affections of the heart! Praise God forever—for the Fountain from which this saving grace flows to guilty sinners!

2 Samuel 7 is full of instruction as to the great principle of grace. The Lord did much for His servant David, raising him from the depth of obscurity to an exceedingly high elevation. David felt this, and was disposed to survey the precious mercies which, in rich profusion, followed his path.

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, that the king said unto Nathan the prophet, See now, I dwell in a house of cedar, but the ark of God dwelleth within curtains.

Observe, "David sat in his house." He was surrounded by his own circumstances, and thought it necessary to do something for God; but, again, he was in error about building a house for Jehovah. The Ark was within curtains, because the time had not yet come for it to find a resting-place.

God always moved in sympathy for His people. When they were plunged in the furnace of Egyptian bondage, He was in the burning bush; when they were treading their long and dreary journey across the burning desert, His chariot traveled with them all the way. When they stood beneath the frowning walls of Jericho He was there as a man of war, with a drawn sword in His hand, to act for, and in sympathy with them. Thus, at all times, God and His Israel were together. While they toiled, He toiled, and until they could rest, He would not rest. But David desired to build a house—a resting-place for God—while there were both "enemies and evil occurrent."

This could not be. It was contrary to the thoughts and counsels of the God of Israel.

It came to pass that night, that the word of the Lord came unto Nathan, saying, Go and tell My servant David, Thus saith the Lord, Shalt thou build Me a house for Me to dwell in?—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.

The Lord would not allow another sun to rise without correcting the error of His servant. He sets before him His past actions, reminding David that He had never sought a house or a rest for Himself, but had wandered up and down with His people in all their wanderings—afflicted in all their afflictions. "In all the places wherein I have walked with all the children of Israel spake I a word with any of the tribes of Israel whom I commanded to feed My people Israel , saying, Why build ye not Me a house of cedar?"

What lovely, soul-stirring grace in these words! The blessed God came down as a traveler with His traveling people. He sat His foot on the sand of the desert, because Israel was there. He caused His glory to dwell beneath a covering of badgers' skins, because His redeemed ones were in militant circumstances. Jehovah did seek a house of cedar. He did not come down to visit His people in the hour of their affliction in Egypt for a house of cedar; He came down to give, not to take; to dispense and minister to His people, not to exact from then. True, when the people put themselves under a covenant of works at Mount Horeb, God tested them by a ministration that was characterized by the words "do" and "give;" but if they had walked in God's original covenant with Abraham, they would never have heard such words uttered with terrific thunder on Mount Sinai.

When God came down to redeem them out of the hand of Pharaoh, and out of the house of bondage; when He bore them on eagles' wings, and brought them unto Himself; when He made a way through the sea for His ransomed to pass over, and overwhelmed the hosts of Egypt in the depths; when He showered down manna from Heaven, and caused the refreshing stream to gush from the rock; when He took His place in the pillar of fire by night, and the pillar of cloud by day, to guide them through the trackless desert; when He did all this, and more, for them, it was not because of anything they could give or do; but simply because of His everlasting love, and His covenant of grace made with Abraham. Yes, this was the reason for His actions toward them; even though they rejected His grace; trampled on His laws; despised His warnings; refused His mercies; and would later stone His prophets; crucify His Son; and resist His Spirit!

By bringing all these past ways of God in review, the Lord taught David his mistake in seeking to build a house for God.

Shalt thou build Me a house? Whereas . . . Now, therefore, so shalt thou say to 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: and I was with thee whithersoever thou wentest, and have cut off thine enemies out of thy sight, and have made thee a great name, like unto the name of the great that are in the earth. 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, 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 a house.

From beginning to end, David’s own history, like that of his people, was to be a history of grace. Conducted, in thought, from the sheep-cote to the throne, and from the throne into the ages of the future, David’s whole life was marked by sovereign grace. Grace took him up; sat him on a throne; subdued his enemies; led him onward; build up his throne and house for generations to come. It was all grace.

David certainly had reason to feel that the Lord had done much for him, and building a house of cedar was a great undertaking for the shepherd of Bethlehem . But, what was it compared to all that God had done and would do?

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. He shall build a house for My name, and I will establish the throne of his kingdom forever.

So, we see that it was not merely his short span of forty years that was to be characterized by God’s actions of grace—David’s house was spoken of "for a great while to come," even forever.

To whom are we directed to in all these promises made to David? Are we to regard them as fulfilled in the reign of Solomon? Surely not. Glorious as his reign was, it by no means corresponded to the bright picture presented to David. In one sense, it was but a passing moment, during which a bright gleam of sunshine flashed across Israel 's horizon, because almost as soon as the lofty pinnacle to which Solomon was elevated, we hear the chilling words, "But Solomon loved many strange women,” etc. Hardly has the cup of exquisite delight been raised to the lips than it is dashed to the ground, and the disappointed heart cries out, "Vanity of vanities, all is vanity and vexation of spirit."

The book of Ecclesiastes reveals how far short Solomon’s reign came to fulfilling the magnificent promises made to David in 2 Samuel 7. In that book we trace the yearnings of a heart that felt an aching void—a heart ranging in vain through creation's wide domain in search of a satisfying object. Therefore, we must look beyond the reign of Solomon to a greater than he—to Him of whom the Spirit in Zacharias speaks in that fine prophecy in Luke 1,

Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up a horn of salvation for us in the house of His servant David; as He spake by the mouth of His holy prophets, which have been since the world began; that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember His holy covenant, the oath which He sware to our father Abraham.

Again, in the angel's address to Mary,

Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David; and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end.

Here there is no doubt, no hesitation, no interruption, and no exception. Beneath our feet is a solid rock, the Rock of Ages, and we are not, like the writer of Ecclesiastes, constrained to lament the absence of an object capable of filling our hearts, and satisfying our desires. Rather, the glorious object presented to us is the "fairest among ten thousand, and altogether lovely."

"Of His kingdom there shall be no end." The foundations of His throne are laid in the deep recesses of eternity; the stamp of immortality is on His scepter, and incorruptibility is on His crown. At that time there shall be no Jeroboam to seize ten parts of the kingdom; it shall forever be one undivided whole, beneath the peaceful sway of Him who is "meek and lowly in heart."

Such was the promise of God to the house of His servant David. No wonder the astonished recipient of such mercies exclaimed, "And this was yet a small thing in Thy sight, O Lord God"—what was the past when compared with the future! Grace shone in the past, but glory glistened in the future. "The Lord will give grace and glory." Grace lays the foundation; glory garnishes the super-structure. This is true of the Church, as we learn from the Epistle to the Ephesians.

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in the heavenlies in Christ; according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love . . . to the praise of the glory of His grace, wherein He hath made us accepted in the beloved . . . that in the dispensation of the fullness of times . . . we should be to the praise of His glory.

And again,

But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved), and hath raised us up together, and made us sit together in the heavenlies in Christ Jesus: that in the ages to come, He might show the exceeding riches of His grace in His kindness toward us through Christ Jesus.

Here grace and glory are set forth: grace securing the full forgiveness of sins through the precious blood of Christ, and full acceptance in His beloved Person; glory in the distance, gilding with its immortal beams the ages to come. In this way, the Word of God speaks of two great principles in the soul of the believer—faith and hope. Faith reposes on the past; hope anticipates the future; faith leans on God's work already accomplished; hope looks forward with earnest desire to His actions yet to be developed. This puts the Christian in a deeply interesting position. As to the past, he leans on the Cross; as to the present, he is sustained and comforted by Christ's priesthood and promises; and as to the future, he "rejoices in hope of the glory of God."

It’s worth inquiring what effect this burst of grace and glory had on David’s spirit. One thing is certain; it effectually stopped him from seeking to exchange the sword for a trowel. The greatness of God’s counsels and actions made him feel his thorough littleness. "Then went king David in, and sat before the Lord, and he said, Who am I, O Lord God?"

It is impossible for us to convey the deep experience of David's soul, expressed in his attitude and inquiry on this occasion. First, observe David’s attitude, "he sat." This paints the picture of David’s complete repose in God—no doubt, no suspicion, no hesitancy. God filled his soul's vision so much that entertaining a doubt would have called in question either God's willingness or ability to do all He had said. How could David doubt; when the past record furnished so many substantial proofs of God’s will and ability.

What a blessing to realize our place before the Lord—to allow the heart to dwell on His wondrous ways of grace—to sit in His presence in the full, unclouded sense of His pardoning love. True, it is hard to understand why it should be so—why He should set His love on creatures such as we. Yet it is so!

Second, observe David’s inquiry, "Who am I?' Here is the hiding of self. When he sat before the Lord, David felt that God was all and self nothing. He no longer speaks of his actions, his house of cedar, his plan of building a house, etc. No; he expatiates on the actions of God. The Lord had said, "Shalt thou build Me a house?" And again, "The Lord telleth thee that He will make thee a house." In other words, the Lord taught David that He was superior in everything, and, therefore, He could not be anticipated or out-thought when it came to building a house. On the surface, this might seem an easy lesson; but all who know anything of their own proud, self-righteous hearts, know that it was the opposite. Abraham, David, Job, Paul, and Peter experienced the difficulty of hiding self and exalting God. This is, in fact, the most difficult lesson for a man to learn. Since the fall, our whole being has been set on the exaltation of self, setting God aside.

Proof of this is not needed. Both Scripture and experience demonstrate the fact that man seeks to be something, which means setting aside the claims of God. However, grace reverses the matter, making man nothing, and God everything. "Is this the manner of man?" No, it is not the manner or law of man, but it is the manner of God. Man's manner is to glorify self, to rejoice in the works of his own hands, to walk in the sparks of his own kindling. On the other hand, God's manner is to turn man away from himself, teaching him to look on his own righteousness as filthy rags, to loathe and abhor himself, to repent in dust and ashes, and cling to Christ, as the shipwrecked mariner clings to the rock.

It was this way with David when he sat before the Lord. Losing sight of self, David’s soul was able to worship in holy adoration of God and His ways. This is true worship; the reverse of human religiousness. True worship is the acknowledgment of God by the energy of faith; self-righteousness is man in the spirit of legalism. To many, David would have no doubt appeared more devoted when seeking to build a house for the Lord than when sitting in His presence. In one case, he was trying to do something; in the other, he was apparently doing nothing. Like the two sisters at Bethany ; one would seemed to be doing all the work, while the other sat idle. How different are the thoughts of God! David sitting before the Lord was the right position—not building a house.

However, it must be observed that while grace leads us away from our own actions, it does not hinder action for God; far from it. It only hinders self-importance. It does not abolish service; it only puts it in its right place. So, when David learned that he was not the man, nor was it the time for him to lay aside the sword and take up a trowel, he readily acquiesce! He readily drew his sword from its scabbard, and once again took his place on the field of battle! How ready was he to be the militant servant to the end, and allow the curtain to drop upon him as builder! He was ready to step back, and allow another to do the work of building God’s house!

In 2 Samuel 8 we find David smiting, slaying, taking—earning extensive fame as a man of war, proving how effectually he had learned the Lord's lesson. So it will always be with all who have learned in the school of God . It matters little what the character of service may be, whether building the house, or subduing the foes of the Lord. The true servant is ready for anything. David came forth from amid the holy repose of the Lord's house to fight the Lord's battles. By so doing, he cleared the ground for another to lay the foundation of the house that his heart had so fondly desired to build. Yes, David was the consummate servant. In the sheepfold, in the valley of Elah , in the house of Saul, on the throne of Israel , he maintained the character of a servant.

But, in order to learn other and deeper principles in reference to David's connection with the house of God, we must pass on to other scenes. He learned, in a remarkable manner, where the foundation of the Lord's house was to be laid. Read 1 Chronicles 21. It is parallel with 2 Samuel 24, and furnishes the account of David's mistake and fall in numbering the people. He became proud of the Lord's people, which he fain regarded as his. He desired to count his resources, but the sword of the destroying angel mowed down seventy thousand of his boasted numbers, bringing home to his conscience, in terrible solemnity, his grievous sin in attempting to number the Lord's people.

However, it had the effect of eliciting much of David’s sweet, self-renouncing grace. Hear his touching words, as he exposes himself to the stroke of judgment:

And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? Let Thy hand, I pray thee, O Lord my God, be on me, and on my father's house; but not on Thy people, that they should be plagued.

This was precious grace. He learned to say, "Thy people," and was ready to stand between them and the foe.

But there was mercy in the midst of wrath. By the threshing-floor of Ornan the Jebusite, the angel of judgment sheathed his sword. "Then the angel of the Lord commanded Gad to say to David, that David should go up, and set up an altar unto the Lord in the threshing-floor of Ornan the Jebusite." Here, then, was the place where mercy triumphed, and caused her voice to be heard above the roar of judgment. Here the blood of the victim flowed, and here the foundation of the Lord's house was laid.

When David saw that the Lord had answered him in the threshing-floor of Ornan the Jebusite, he sacrificed there, because the Tabernacle of the Lord, which Moses made in the wilderness, and the altar of the burnt-offering, were at that season in the high place at Gibeon . David could not go before it to inquire of God: for he was afraid, because of the sword of the angel of the Lord. Then David said,

This is the house of the Lord God, and this is the altar of the burnt-offering for Israel . And David commanded to gather together the strangers that were in the land of Israel : and he set masons to hew wrought stones to build the house of God.

Impressively, solemnly, and effectually, David was taught the place where the Lord wanted His house built! The Lord knows how to lead His people; how to instruct them in the deep secrets of His mind. He taught His servant David, first, by the instrumentality of judgment; then by His mercy. In this way, God led him to the place where He wanted His temple built. It was by his necessities that David learned about the location and significance of God’s temple, and he went forth to make preparation for it as one who had learned God's character by his own deep failure.

"This is the house of the Lord God"—the place where mercy rejoiced against judgment—where the blood of the victim flowed—where David had his sin blotted out. This was very different from building a cedar house on the ground of his dwelling, as in 2 Samuel 7. Instead of saying, "Lo, I dwell in a house of cedar," he could say, "Lo; I am a poor, pardoned sinner." It is one thing to act on the ground of what we are; and quite another thing to act on the ground of what God is. The house of God must always be the witness of His mercy, whether it be the temple of old or the Church today. Both show the triumph of mercy over judgment.

At the cross we behold the stroke of justice falling on the spotless Victim, and then the Holy Spirit came down to gather men around the person of Him who was raised from the dead. Just as David began to gather the hewed stones, and the materials for the building of the house, the moment the place of the foundation was known. The Church is the temple of the living God, of which Christ is the chief corner stone. The materials for this building were provided in the season of Christ’s trouble, and the place of its foundation purchased. David represents Christ in His sufferings; Solomon represents Christ in His glory. David was the man of war; Solomon, the man of rest. David grappled with enemies; Solomon was able to say, "There is neither enemy nor evil occurrent." These two kings shadow Christ, who, by His cross and passion, made ample provision for the building of His church.

In the end, David proved that though his thoughts about building the house needed to be corrected; still, his affection for the house itself was no less fervent. He says, at the close,

Now I have prepared with all my might for the house of my God, the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood: onyx-stones, and stones to be set, glistening stones and of divers colours, and all manner of precious stones, and marble stones in abundance (1 Chr. 29:2).¹

Grace put service into its proper place, imparting an energy that ill-timed service can never exhibit. David learned lessons when he sat in the Lord's presence, as well as when he stood on the threshing-floor of Ornan the Jebusite; lessons that wonderfully fitted him for making the needed preparations for the temple. He could now say, "I have prepared with all my might." And again,

Because I have set my affection to the house of my God, I have of my own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, even three thousand talents of gold . . .

Both David’s strength and affection were devoted to a work that would be brought to maturity by another.

Grace enables a man to hide himself and make God his object. When David's eye rested on the glittering pile that his devoted heart had raised, he was able to say, "Of Thine own have we given Thee."

Blessed be Thou, Lord God of Israel our father, for ever and ever. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O Lord, and Thou art exalted as head above all. Both riches and honour come of Thee, and Thou reignest over all; and in Thy hand is power and might, and in Thy hand it is to make great, and to give strength unto all. Now, therefore, our God, we thank Thee, and praise Thy glorious name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of Thee, and of Thine own have we given Thee. For we are strangers before Thee, and sojourners, as were all our Fathers; our days on the earth are as a shadow, and there is none abiding. O Lord our God, all this store that we have prepared to build Thee a house for Thy holy name, cometh of Thy hand, and is all Thine own.

"Who am I?" What a question! David was nothing, and God was all and in all. If David had ever entertained the thought that he could offer anything to God, he entertained it no longer. It was all the Lord’s; and the Lord, in His grace, had allowed them to offer it all. Man can never make God his debtor, though he is ever seeking to do so. Psalm 50, the first of Isaiah, and Acts 17, prove that the unceasing effort of man whether Jew or Gentile, is to give something to God; but it is a vain effort. The reply to the man endeavoring to make God his debtor, is, "If I were hungry, I would not tell thee." God must be the giver, man the receiver. "Who," says the apostle "hath first given to Him?"

We must learn to say, "Of Thine own have we given Thee,"—eternally declaring God to be the great first Giver. Blessed that it should be so! Blessed for the poor, guilty, broken-hearted sinner who recognizes God as the giver of all—of life, pardon, peace, holiness, everlasting glory! As he drew near the end of his career, David hid both himself and his offerings behind the rich abundance of divine grace! How happy for David, as he handed the plan of the temple to his son, Solomon, to know that it would always be the monument of God 's triumphant mercy! The house was, in due time, to rise from its foundation in magnificence and splendor; the effulgence of divine glory would fill it from end to end—never to be forgotten that it stood on that sacred spot where the devastating progress of judgment had been stayed by the hand of sovereign mercy, acting in connection with the blood of a spotless victim.

In passing from the temple of Solomon to the Church of our Lord we can trace the development of the same heavenly principles! Then, when we pass from the earthly to the heavenly temple, we behold the glorious triumph of mercy prevailing over every barrier—the glorious harmony effected between mercy and truth, righteousness and peace. The cross is the place where justice sheathed its sword, and the Hand of mercy began to erect that superstructure which shall shine, with everlasting light and glory, to the praise and honor of God, the blessed Giver of all.

Footnotes:

¹ In 2 Samuel 24:24, we read, "So David bought the threshing-floor and the oxen for fifty shekels of silver." And in 1 Chronicles 21:25, we read, "So David gave to Ornan for the place six hundred shekels of gold by weight." In Samuel, only the "threshing-floor and the oxen" for sacrifice at the time of the plague are mentioned; while in Chronicles "the place"—the whole temple hill—seems to be comprehended.