Building a House: Exploring the Three Worlds of 2 Samuel 7:1-17

June 17, 2016

Drew Dixon

The Scriptures contain the story of God and Gods people. Yet, it is not a generic God with

generic people, but rather a specific God, Yahweh, with specific people. Yahweh warns Noah, calls

Abraham, sees Hagar, wrestles with Jacob, and repents to Moses.1 (These are just a few examples from

the first two books in Scripture!) Each one of these has an encounter with God and receives a promise

from God. 2 Samuel 7 contains yet another: here Yahweh promises to build David.

The exchange with David in this chapter is what A. A. Anderson calls, the ideological summit

of the Deuteronomistic history and the matrix of later messianic expectations.2 It is the beginning of

two themes which are central to the Deuteronomistic books (DeuteronomyKings) and much of the

rest of the Old Testament: temple and dynasty, both of which are wrapped up in the word house,

which appears extensively through this passage. This passage also functions as, what Walter

Brueggemann calls, the taproot of the messianic idea in ancient Israel.3 It is the beginning of the

promise of a Messiah, or a Christ, which makes this a key passage for Christian theology as well.

2 Samuel 7:1-17, contains three primary sections. First, after moving into his own house, David

decides to build a house for God (vss 1-3). Second, God rejects this plan (vss 4-7). Finally, God

promises David a house (vss 8-17). Each section presents its own problem. The first two sections,

Brueggemann explains, reflect what must have been an honest dispute in Israel concerning the

tension between Gods freedom and Gods presence.4 In the first section, if David builds a house

1 Genesis 6:13; 12:1; 16:13; 32:28; Exodus 32:14

2 A. A. Anderson, 2 Samuel, ed. John D. Watts, vol. 11, Word Biblical Commentary (Dallas, TX: Word Books,

1989), 123.

3 Walter Brueggemann, First and Second Samuel, Interpretation, a Bible Commentary for Teaching and Preaching

(Louisville, Ky: John Knox Press, 1990), 257.

4 Ibid., 254.

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for God, then God will no longer be free. Yet, in the second section, if God is does not have a

permanent dwelling place among the people, then there may be doubt that Gods presence will remain.

Finally, in the third section, Gods promise to David presents a question of Gods faithfulness because,

as Hayyim Angel observes, It conflicts with several passages in Kings, and it conflicts with history.5

Furthermore, the back-and-forth nature of the passage, between building and not building, presents a

problem to many bible scholars due to its lack of apparent unity.6

In order to delve deeper into each problem presented by the text, I will take a tour of three

worlds. First, I will briefly look at the world behind the text to address the technical questions of modern

biblical scholarship. Second, I will look at the world of the text to address the literary features of the

passage. Finally, I will look at the world in front of the text to discern a theological response. Davids

response, later responses in the Old Testament, and, finally, a Christian response will be considered.

In this final section, I will conclude that the promises in this passage are realized in the Christian

theology around Jesus (Christology) and the Holy Spirit (Pneumatology) as they are actualized in the

Church (Ecclesiology) and, ultimately, the Parousia (Eschatology).

The World Behind the Text

2 Samuel is part of a collection of writings known as the Deuteronomistic History, which

spans from the book of Deuteronomy through the books of Kings.7 Deuteronomy begins with Moses

telling the story of Israels deliverance out of Egypt and ends with him giving a pep talk for their

entrance to the promised land. The books of Kings begin with the people in the land and an

established Kingdom but end with the land invaded and the people scattered. The Deuteronomistic

History is the story of all that fell between. Our passage falls right in the midst of this grand tale.

5 Hayyim Angel, The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the

Bible, Jewish Bible Quarterly (Online) 44, no. 2 (April 2016): 84.

6 Anderson, 2 Samuel, 113.

7 Ibid., xxv.

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 Traditionally, the books within the Deuteronomistic History have been attributed to their

namesakes, thus Samuel would have been written by Samuel, or Samuel and other prophets of the

time.8 However, the general narrative unity and recurring vocabulary of these books have led to a

more complex understanding of their composition. In modern scholarship, it is understood that these

books were composed through a process of compilation, addition, and editing.9 Much of modern

scholarship is centered around the search for how these compilations came about.

Because our particular passage has various, and sometimes seemingly disparate, views on

building the temple, modern scholars have concluded that has likely been edited by a variety of authors

over time. The prophet Nathans initial approval of building the temple and Gods promise to sustain

Davids dynasty makes up one tradition; Gods rejection of the temple and recounting of the work in

Davids life belongs to another tradition; and then a third tradition ties the two together into the

present text. P. Kyle McCarter, Jr. develops and discusses this theory at length in his commentary.10

From a literary, historical, and scholarly perspective, this hypothesis seems viable and even

ingenious at times, but theologically, this approach falls short. Brueggemann warns, The scholarly

community has a long history of explaining away whatever does not fit our rationalistic notions of

cause and effect.11 The modern-scholarly reading of the texts presumes a certain theology and imports

that onto the reading of the text, rather than allowing the contrast within the text to inform and shape

that theology. In other words, the presumed contradiction between Nathans initial acceptance,

Yahwehs initial rejection, and then the subsequent covenant does not give the text its full weight as a

8 Ibid., xxvi.

9 Ibid., xxv-xxxvi.

10 P. Kyle McCarter, II Samuel, vol. 9, The Anchor Bible (Garden City, NY: Doubleday & Company, Inc.,

1984), 224-231.

11 Brueggemann, First and Second Samuel, 3.

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theological narrative. The authors and actors are presumed to be rationalistic ideologues rather than

dramatic storytellers and characters who describe their real life with a real God. Brueggemann

continues, If we try to reconstruct the [story] without serious reference to Yahweh, to Yahwehs

words, deeds, and purpose, we will have constructed a telling of the [story] that decisively departs

from Israels own recitation.12 For a faithful reading of the text, we must let the story, and the

characters within, shape our understanding.

The World of the Text

Exploring the world of the text must survey the text both around and within our passage. Leading

up to our passage, the story traces Davids rise to kingship, his military victories, the arrival of the Ark

in Jerusalem, and Davids marriage. After our passage, the story continues with more military victories,

but quickly finds David in his scandal with Bathsheba, followed by personal and political turmoil.

Thus, our passage stands at a height of moral and theological achievement, yet at a depth of narrative

pace and action. Eugene Peterson describes, The story plunges from one dramatic episode to the

next in breathless succession, a narrative equivalent of whitewater rafting. And then, suddenly,

nothing. Still waters. The action stops.13 If the rest of 2 Samuel reads like a grand action story, the

small cast and tenderness of this scene certainly stands out as noteworthy. As mentioned above, this

passage falls into three primary sections, which will now be examined in detail:

vss 1 3. The first section highlights the tenderness of the scene. After all of the action in the

first chapters of the book, David has finally moved into a house and is able to rest (vs 1). The physical

and psychological rest from battle allows David to dream of what he will do next as king. As he settles

into his house he realizes the disparity between his new dwelling place, a cedar house, and Gods

12 Ibid., 3.

13Eugene H. Peterson, First and Second Samuel, Westminster Bible Companion (Louisville, Kentucky:
Westminster John Knox Press, 1999), 166.

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present dwelling place, a curtain tent. Anderson suggests, It is possible that David became fully aware

of the incongruity between his magnificent royal palace and the humble curtain-tend for the Ark of

Yahweh soon after he had settled in his new palatial dwelling,14 McCarter characterizes this impulse

as pious anxiety,15 and Peterson describes it as a restless desire to find the next thing to be done.16

Brueggemann concludes that Davids intentions were likely a mix of genuine piety and self-serving

legitimation.17 Davids intentions cant have been all bad, because after dreaming up this plan, David

shares it with the prophet Nathan, perhaps looking for an affirmation or blessing. Which is precisely

what he receives when Nathan responds, Go do all that is in your heart,an affirmationand for

the Lord is with youa blessing (vs 3).

vss 4 7. After deciding what they will do next, perhaps David and Nathan go to sleep that

night with a smile on their face in the comfort of the new royal palace. Except Nathan doesnt have a

quiet night. The word of the Lord comes to him (vs 4) and their plans are upset. In verses 5 7, God

rejects the plan. God never condemns the plan or prohibits building the temple, but does respond

with baffled and belittling surprise. Would you build me a house? God asks (vs 5). This question is

followed by two statements: First, I have never lived in a house before, (vs 6) and second, I have

never asked for a house (vs 7). Without directly condemning or prohibiting Davids building project,

God clearly expresses bemusementa tacit rejection.

Why this rejection of Davids plan? Brueggemann suggests that the plan limits Gods freedom,

Yahweh argues that a permanent residence is unacceptable because it violates Yahwehs freedom

14 Anderson, 2 Samuel, 116.

15 McCarter, II Samuel, 196.

16 Peterson, First and Second Samuel, 166.

17 Brueggemann, First and Second Samuel, 254.

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Yahweh has been a free God and will continue to be.18 The tension between Gods freedom and

Gods presence runs through the narrative of Scripture. That tension lay at the center of Jacobs

wrestling with the God-man for a blessing (Genesis 32:26), Moses pleading with the Lord for mercy

(Exodus 32:11, 33:15), and the Psalmists cry, How long, O Lord? Will you hide yourself forever?

(Psalm 89:46). Humanitys desire for presence can often be becomes an impulse to control and entrap.

According to Brueggemann, God resists that control.

Alternatively, Peterson suggests that God rejects Davids plan because it circumvents Gods

initiative, God shows Nathan that Davids building plans for God will get in the way and distract

from Gods building plans for David.19 By rejecting Davids building plan, God insists on the way of

grace and divine initiative. In other words, Gods presence does not rely on human initiative, such as

the building of a temple. Rather, Gods presence is precisely a result of Gods freedomit is Gods

choice. If this is the case, then the third section of the passage flows naturally from it.

vss 8 17. This final section is a lengthy speech from God. After rejecting Davids plans, God

explains the divine plan and makes a covenant. This section contains three sub-sections, which I have

distinguished by the tense and objects of the actions, all of which have God as their subject.

In verses 8 9a, the first sub-section, God reminds David of the divine initiative that has

pervaded Davids rise to power. The verbs are past tense and have David (or Davids enemies) as their

object. God took David from the pasture, has been with David everywhere, and has cut off

Davids enemies. This validates Petersons above suggestion by highlighting that God has taken the

initiative all along. It also validates Brueggemanns suggestion by highlighting that God has freely

chosen to be with David. Gods presence is not at risk and needs not be entrapped by a temple.

18 Ibid., 254.

19 Peterson, First and Second Samuel.

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 In verses 9b 11a, the second sub-section, the verb tense changes from past to future and the

object changes from David to the whole nation. God will make Davids name great, will appoint

a place for Gods people, and will give rest from enemies. One cannot help but see connections

between the three promises in each of these sections. It is almost as if what God did first for David

(recounted in vss 8 9a), God will now do for the whole people of Israel (vss 9b 11a). This principle,

blessing a part as foreshadow of blessing the whole, runs through the Messianic tradition.

In verses 11b 17, the final sub-section, God gets specific. The verbs remain in the future

tense, but the object now becomes more specific. The general promises of the second section are

fulfilled in the specific promises of this section. In 11b, our passage comes full circle. We began with

a declaration that David would build a house (temple) for God. Now we find a declaration that God

will build a house (dynasty) for David (vs 11b)! God will raise up an offspring, will establish his

kingdom, will be a father to him, and also will discipline him with the promise that Gods steadfast

love will not depart. Stressed throughout this section is the permanence of these promises. The

word forever occurs three times, each time in conjunction with the establishment of the kingdom

of this offspring. With such a strong sense of permanence, the third problem, mentioned above, arises.

Will God be faithful? Since the monarchy ended, did God break this covenant?

The World in Front of the Text

In order to explore the question of Gods faithfulness I will take a theological turn by looking

at Davids response, two broader responses in the Old Testament, and then more extensively at a

Christian response within the New Testament.

Davids Response
The verses following our passage depict Davids prayerful response to Gods words. David

[sits] before the Lord (vs 18a) and humbly asks, Who am I, O Lord God, and what is my house,

that you have brought me thus far? (vs 18b). He then rejoices that God has spoken of the future of

Davids house, declaring, this is instruction for mankind, O Lord God! (vs 19). Andrew E.

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Steinmann takes up a discussion of this last phrase, asserting that it is key to understanding Davids

response.20

Steinmann observes how the prophetic tradition perpetuates not simply a continuance of

Davids line, but actually a future-coming Messiah in whom all of the promises of our passage would

be fulfilled. He argues that this was the original understanding of this covenant.21 Steinmann makes a

case that the phrase this is instruction for mankind ought to be translated this is the teaching about

the man. Thus, David is not making a general statement about mankind, but rather a specific

statement about the Messiah to come.22 This sets the stage for not only the prophetic tradition, but

also the New Testament tradition which sees this covenant fulfilled in Jesus as the Christ/Messiah.

Post-Monarchy Responses
However, before Jesus, the monarchy fell. Angel, a Jewish scholar, grapples with the question

of Gods faithfulness, citing two responses from Scripture. The first is Psalm 89. More than two-thirds

of this psalm is devoted to rejoicing in the Davidic Covenant, but Angel describes, the psalm turns

abruptly in verses 39-52, as the psalmist explodes at the abrogation of the covenant when the

monarchy ended The sense of betrayal in this psalm is palpable.23

The second response Angel discusses is found in Jeremiah 33. Rather than raging at broken

expectations, Jeremiah reinterprets the original covenant to adjust expectations. Angel summarizes,

Jeremiah prophetically explains that no other dynasty ever will supplant the Davidic kingship, even

if there is no king on the throne. Additionally, the Davidic dynasty will be restored. Therefore, Gods

20 Andrew E Steinmann, What Did David Understand about the Promises in the Davidic Covenant?,
Bibliotheca Sacra 171, no. 681 (January 2014): 22.

21 Ibid., 19-20.

22 Ibid., 29.

23 Angel, The Eternal Davidic Covenant in II Samuel Chapter 7 and Its Later Manifestations in the Bible, 85-
86.

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covenant with the Davidic dynasty is forever, as per Nathans prophecy. With this reinterpretation,

Davids dynasty and the national monarchy are no longer conflated. But, when will the restoration

that Angel hints at occur? Or has it already?

Christian Response
Steinmann begins his article, If there is one certainty about the identity of the Messiah in the

New Testament, it is that he is a royal descendant of David.24 He goes on to discuss how thoroughly

the New Testament demonstrates that Jesus is the Son of David. Steinmann concluded above that

the Davidic Covenant was originally intended to be fulfilled in one specific descendant of David.

Central to New Testament theology is that Jesus is this specific descendant.

This is nowhere more clear than in the Gospels. Both Matthew and Luke include birth

narratives which locate Jesus birth in Bethlehem, the city of David. Each of these, and Mark to a

lesser extent, include numerous addresses to Jesus as the Son of David. Even the gospel of John

includes a brief discussion of the offspring and city of David (John 7:42). Though less prevalent in his

thought, Paul does pick up this theme a couple of times in his letters, referring to Jesus not only as a

descendant of David (Romans 1:3) but also as the offspring of David (2 Timothy 2:8), which uses

the same language found in 2 Samuel 7:12.

Since the gospel stories overwhelmingly confirm Jesus as the fulfillment of our passage, their

ending is also important. The resurrection and future return of Jesus finds resonance with the

permanence found in our passage. The rage of psalm 89, though understandable, is no longer

necessary. The question, How long, O Lord? (Psalm 89:46), has found its answer in the resurrection

of Jesus. In the final chapter of the New Testament, Jesus returns as the descendant of David to

carry out the eternal reign which had been prophesied in our passage. In the person of Jesus, we see

that God is faithful to the promises in 2 Samuel. Christian eschatology hopes, according to the

24 Steinmann, What Did David Understand about the Promises in the Davidic Covenant?, 19.

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principle discussed earlier, that Gods blessing of the Messiah is a foreshadow of the blessing of all.

Because of Jesus resurrection, all will find resurrection in the end!

I have connected Jesus to the fulfillment of the Davidic dynasty, but what of the templethe

other meaning of the word house in our passage? As discussed earlier, God rejects Davids plan to

build a house (temple) and promises to build David a house (dynasty) through his offspring. But how

should house be understood in verse 13? [Your offspring] shall build a house for my name. If

Jesus is the offspring, what kind of house shall he build? One cannot help but think of Jesus

declaration, On this rock I will build my church. (Matthew 16:18) Of course, this should not be read

in a rivalrous supersessionist way, but rather as the fulfillment of a promise. (cf. Matthew 5:17)

A closer connection can be found in 1 Peter 2:5, which reads, You yourselves like living

stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices

acceptable to God through Jesus Christ. In this passage, temple language is applied to the people of

God in an astonishing way. It is not that the people are priests in the temple, but that the people are

the temple! This passage in 1 Peter uses the same language as 2 Samuel 7:13. In 2 Samuel, the offspring

will build a house; in 1 Peter we are being built into a house. But not just any house, a spiritual

house, which can also be understood as a house for the Spirit. Paul speaks of this in 1 Corinthians

6:19, Do you not know that your body is a temple of the Holy Spirit within you, whom you have

from God? In Christian theology the temple is not a place, but rather a people in whom God dwells

through the Holy Spirit. This understanding resolves the tension between the freedom and presence

of God. God is free by being present with Gods people.

Conclusion
In this paper, I have explored the world behind the text by taking into account modern scholarship

of our passage while also exposing some of the theological shortcomings of this method; the world in

the text by addressing literary features and form within our passage; and the world in front of the text by

positing a theological response to our passage. I have concluded that Gods covenant with David finds
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its ultimate fulfillment in Jesus and his followers. Jesus is the offspring whose kingdom is established

forever through his past resurrection and future return. Jesus is also the one who builds a house of

people where God presently dwells through the Holy Spirit. This passage is, indeed, a taproot of the

messianic idea25 and thus a robust foundation for Messianic, or Christian, theology. Yet, in

Revelation, Jesus claims not only to be a descendant of David but also the root of David.

(Revelation 22:16) And, along with the words of Revelation, we join in to say,

Amen. Come, Lord Jesus!

(Revelation 22:20)

25 Brueggemann, First and Second Samuel, 257.

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Peterson, Eugene H. First and Second Samuel. Westminster Bible Companion. Louisville, Kentucky:
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Rahlfs, Alfred, and Robert Hanhart, eds. Greek Septuagint (LXX1). Stuttgart: Deutsche
Bibelgesellschaft, 2006.

Steinmann, Andrew E. What Did David Understand about the Promises in the Davidic
Covenant? Bibliotheca Sacra 171, no. 681 (January 2014): 1929.

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