God Makes a Covenant with David

1 Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the Lord remaineth under curtains.

6 Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me a house of cedars?

7 Now therefore thus shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel:

8 And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth.

9 Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning.

10 And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee, that the Lord will build thee a house.

11 And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.

13 I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee.

14 But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.

Golden Text: I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee, and have made thee a name like the name of the great men that are in the earth.—1 Chronicles 17:8.

3. Suggest one specific way to demonstrate that he or she is living under the covenant promised to David and fulfilled in Christ.

When I was growing up, I had a second cousin who was like a brother to me since I had no brother and only one sister. We were the same age and played together as often as we could. When we were in about the third grade, we made a covenant with one another. We even pricked our fingers to “exchange” our blood in this special relationship. (We had seen Indians do this in the movies.)

What was our covenant? To never get married! We announced this covenant to all family members and to as many others as we could. This, of course, was in our prepuberty days, and girls were our natural enemies. We held each other accountable to the covenant for a number of years. But eventually we broke the covenant. Charles married after he had graduated from high school, and I married at the end of my graduate studies. No one was surprised that we broke our covenant.

Western culture has a problem with the term covenant. We know what a contract is, but the word covenant has fallen into disuse for the most part. Also, the concept of living under a covenant relationship (such as marriage) is antiquated and unthinkable to many because of secular cultural influences. It is no wonder that even many Christians in Western democracies have a difficult time understanding the concept of covenant as the Bible presents that idea. But try we must.

A covenant is an agreement between two parties in which various promises, obligations, and conditions are expressed or implied. The terms of the covenant depend on the parties and their interests. Many covenants in the Bible are between people. These include covenants of friendship (example: 1 Samuel 18:3; 20:8), the institution of marriage (example: Malachi 2:14), and agreements between rulers or authority figures (example: Genesis 21:27; 31:44; 1 Kings 15:19). The latter includes agreements in which the more powerful ruler may dictate terms to the weaker (example: 1 Samuel 11:1, 2).

The above examples are interesting, but it is the covenants that God has made with His people that we want to focus on. Some think that the first covenant in the Bible is found in Genesis 1 and 2—what has been called the Edenic covenant. Here God is seen to obligate humans to have dominion over the earth. One prohibition is given: “But of the tree of the knowledge of good and evil, thou shalt not eat of it” (Genesis 2:17).

The Adamic covenant follows in Genesis 3. There God promises to bring some form of hope in the midst of curses for disobedience to the provisions of Genesis 2:17 in the Edenic covenant. “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel” (Genesis 3:15).

The third covenant has been called the Noahic covenant. Noah and his sons were blessed by God and told to, “Be fruitful, and multiply, and replenish the earth” (Genesis 9:1). They were given dominion over all living things upon the earth, even the flesh of animals for food. Capital punishment for murder was instituted to acknowledge the sanctity of human life (9:6). The sign of the rainbow assured Noah and his family that God would never again flood the earth (9:15, 16).

The fourth covenant is the Abrahamic covenant. God promised to Abraham land of his own, seed that would become a great nation, and blessing (both materially and spiritually) by God’s presence. Somehow all peoples of the earth were to be blessed through Abraham (Genesis 12:1–3). This promise was confirmed by the slaughter of animals (Genesis 15:9–21). God obligated himself to the promise of land, seed, and blessing. Abraham’s part was to be faithful to God’s instructions. The sign of this covenant was to be in the flesh of every male descendant of Abraham (Genesis 17:11–14).

The fifth covenant in the Bible is called the Sinaitic covenant or the Mosaic covenant. God had delivered the Israelites from Egypt, and at Mount Sinai He bestowed a special position to Israel (Exodus 19:5, 6a). A key part of obeying God’s voice was the obligation to keep the Ten Commandments (Exodus 20:1–17). Blessings and curses were pronounced, depending on the Israelites’ behavior (Leviticus 26).

After the rebellion of the Israelites in the desert, Moses renewed this covenant as he prepared to die on Mount Nebo (Deuteronomy 32–34). The entire book of Deuteronomy is patterned in the shape of a covenant renewal treaty. See also Joshua 8:30–35; 24; 1 Samuel 12; and Nehemiah 8–10.

The prophet Jeremiah spoke of “a new covenant” because Israel had broken the Sinaitic covenant time and again throughout her history (see Jeremiah 31:31–34; Hebrews 8:8–12). But before that new covenant came into being, God instituted the Davidic covenant, the subject of today’s lesson.

According to 2 Samuel 5 and 6, David ultimately became king over a united Israel. This happened approximately 1000 bc. After conquering the Jebusites and their city of Jerusalem, David made that city the capital of the newly united kingdom. Then he defeated the Philistines (2 Samuel 5:17–25). Afterward, he brought the ark of the covenant into Jerusalem and placed it on Mount Zion under a tent (last week’s lesson). This move made Jerusalem both the political and religious capital of the kingdom.

The author of Chronicles, writing much later than the author who writes the parallel account in 2 Samuel, used a combination of psalms to illustrate David’s attitude of thanksgiving: compare Psalm 105:1–15 with 1 Chronicles 16:7–22; Psalm 96 with 1 Chronicles 16:23–33; and Psalm 106:1, 47, 48 with 1 Chronicles 16:34–36. It is at this point in the Chronicles account that God made His eternal promise to David—today’s text.

1. Now it came to pass, as David sat in his house, that David said to Nathan the prophet, Lo, I dwell in a house of cedars, but the ark of the covenant of the Lord remaineth under curtains.

Apparently Nathan is a court prophet who lives in Jerusalem. As such, he has ready access to King David. The parallel account of 2 Samuel 7 also mentions Nathan.

David conveys to Nathan his embarrassment at his personal surroundings of a beautiful cedar palace (see 2 Samuel 5:11; 1 Chronicles 14:1) in contrast with the mere tent covering he has provided for the ark of the covenant (1 Chronicles 16:1). The implication of David’s statement of contrast is his desire to build a better, more permanent structure for God’s ark. [See question #1, page 248.]

We may be inclined to think of the great men of old, such as the Old Testament prophets, as superspiritual. They are indeed very holy, yet they can still make mistakes. What we see here is that Nathan’s line of thinking is the same as David’s. Nathan also equates his own thoughts with the will of God. As a result, Nathan replies do all that is in thine heart; for God is with thee. This statement proves to be rash, as the next verse shows. Nathan jumps the gun. [See question #2, page 248.]

3, 4. And it came to pass the same night, that the word of God came to Nathan, saying, Go and tell David my servant, Thus saith the Lord, Thou shalt not build me a house to dwell in.

That very night, before anything can be done to advance David’s dreamed-of building project, the word of God comes to Nathan in a vision (see v. 15, below). God gives specific words to Nathan to relate to David. What God has to say is rather lengthy, as we shall see.

The first sentence of God’s communication is quite pointed: Thou shalt not build me a house to dwell in. The unmistakable effect of this declarative statement is the negation of David’s desire.

6. Wheresoever I have walked with all Israel, spake I a word to any of the judges of Israel, whom I commanded to feed my people, saying, Why have ye not built me a house of cedars?

Verse 5 (not in today’s text) emphasizes the fact that God has dwelt in a tent ever since the exodus, some 400 years in the past by this time. Yet tents are not durable over such a long period. Materials wear out due to normal wear and tear, exposure to the elements, and destruction by insects. This realization is undoubtedly part of David’s desire to improve this situation. Yet has God ever said a word to any of Israel’s leaders throughout their history about wanting a house to dwell in? [See question #3, page 248.]

We should pause to note a certain play on words in Hebrew that occurs throughout this chapter. So far the Hebrew word for house has had two meanings: house as in “palace” (v. 1) and house as in “temple” (vv. 4–6). In verse 10 (below), it will take on a third meaning. This is a major literary device both here and in 2 Samuel 7.

7. Now therefore thus shalt thou say unto my servant David, Thus saith the Lord of hosts, I took thee from the sheepcote, even from following the sheep, that thou shouldest be ruler over my people Israel.

God, through Nathan, reminds David of his humble beginnings. David, the youngest of eight brothers, had been a shepherd boy in Bethlehem (1 Samuel 16:1–12). He had not been allowed even to fight alongside his brothers in battle (1 Samuel 17:14, 15, 28). [See question #4, page 248.]

By divine providence David killed Goliath, the Philistine hero. This was an important milestone in David’s road to kingship. David’s days as a shepherd with a sling and staff had prepared him for killing the Philistine giant. Those same shepherd days also prepared him to be king over God’s people. The word shepherd could be used to describe the role of kings (see Isaiah 44:28; Ezekiel 37:23, 24; Zechariah 11:16). The word also describes God (Psalm 80:1) and Jesus (Hebrews 13:20; 1 Peter 2:25; 5:4).

8a. And I have been with thee whithersoever thou hast walked, and have cut off all thine enemies from before thee.

God’s presence with David has been constant. Passages such as 1 Samuel 16:13; 17:45–47; 23:2, 14; 24:10; 26:12; 30:23; 2 Samuel 5:10, 23–25; 6:21 bear this out. In this David is unlike his predecessor King Saul. The Spirit of the Lord was with Saul for a while, but eventually departed from him (1 Samuel 16:14; 18:12).

The terminology we see here reminds us of God’s covenant promise to Abraham: “and make thy name great” (Genesis 12:2). The fact that it is God who has made David’s name great is also reflected in the parallel passage of 2 Samuel 7:9. Ancient rulers get themselves in serious trouble when they assume that their greatness is due to their own efforts rather than to God (see Daniel 4:28–33; Acts 12:19b–23). David does not tread this path!

9, 10a. Also I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning, and since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies.

God is now bringing to fullness His promise of Genesis 15:13–21 to Abraham: that Israel is to find a peaceful place in her own land. The word ordain suggests “to put, place, or set.” (The King James Version uses appoint for the same Hebrew word in the parallel passage of 2 Samuel 7:10.) All the children of wickedness (Israel’s enemies) will be subdued, just as God has subdued and will continue to subdue all of David’s personal enemies.

The time of the judges (about 1380 to 1050 bc) had seen great oppression of God’s people because of unfaithfulness. In God’s ideal plan, this shall be no more! Indeed, Israel is to be planted as a vine in an orchard (see Psalm 80:8–11; Isaiah 5:1–7; Jeremiah 2:21; Ezekiel 19:10–14; compare John 15:1–5).

Police in Klamath Falls, Oregon, uncovered a bizarre covenant in February 2005. A man had been using the Internet to entice people to participate in a mass suicide that was to take place on Valentine’s Day of that year. The plan was for participants to commit suicide while logged onto the Internet with others who had agreed to do the same.

Fortunately, the pact was discovered before it could be acted upon. Someone alerted authorities after learning that a woman planned to kill her children before committing suicide. The man who tried to set up the mass suicide had been promoting his “suicide ideology” for several years.

The covenants God has made with His people come from His loving heart, not from a twisted mind. His covenants are for our benefit. He has no hidden agenda. His covenants have promised life, not death. They have been offered to people with ears to listen and hearts to respond. God’s promise to David is a vital precursor to the new covenant we have in Christ. Through Christ, we share in God’s promise to David. —C. R. B.

10b, 11. Furthermore I tell thee, that the Lord will build thee a house. And it shall come to pass, when thy days be expired that thou must go to be with thy fathers, that I will raise up thy seed after thee, which shall be of thy sons; and I will establish his kingdom.

Within the phrase the Lord will build thee a house we see the third meaning of house that we mentioned in the commentary to verse 6 (above). This word now signifies the dynasty of David. David is promised that his sons shall reign in his stead after his death. A dynasty of Davidic sons will rule over God’s people. God himself will build this house (dynasty).

What image does the word dynasty bring to your mind? In some countries, people may think of a powerful family that rules (either with benevolence or oppression) for generation after generation. Sports fans may speak of a dynasty when a particular team wins two championships in a row. Americans over the age of 35 may recall the tawdry TV show of the 1980s named Dynasty. The show involved schemes and feuds for wealth and power in an oil-rich family. In this respect, that TV program portrayed people much like many to be found in real-life political dynasties.

The producers of that program seem to have zeroed right in on the darker side of human nature. The public’s taste for the schemes that made the characters of Dynasty rich and strong is seen in the fact that there are still Web sites devoted to the various episodes and characters in the program. Power-at-any-cost can be a strong fantasy.

When God promised David a dynasty, He had something much different in mind! God, not any man, created that dynasty. David himself was the first king in the dynastic line, and his son Solomon was the second. But by far the greatest and ultimate Son in the royal line would be Jesus. His kingdom is one of righteousness, a far cry from the political and TV-show kingdoms of this world. Our righteous lives demonstrate whose kingdom we are subjects of. —C. R. B.

We know from the way that history unfolds that the he in this verse refers to one of David’s sons—namely, Solomon. He is the one who will build for God a house (temple); the delay of building the temple from the time of David to the time of Solomon thus will be more than 30 years. In the passage of time, God will establish Solomon’s kingdom (his throne) too (see 1 Kings 2:46b; 8:15–21; 9:5; 10:4–9, 23–25).

13, 14. I will be his father, and he shall be my son: and I will not take my mercy away from him, as I took it from him that was before thee: but I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore.

The phrase I will be his father, and he shall be my son is adoption terminology (compare 2 Samuel 7:14; Psalm 2:7; 2 Corinthians 6:18). God, as the ruling Father, has adopted this person as a son to be ruler with His approval.

The word mercy should be understood to signify “covenant love” or “covenant loyalty.” God will not take away His covenant love or covenant loyalty from David or his descendants as He took it away from Saul (the first king). [See question #5, page 248.] Note that the author of Chronicles leaves out mention of possible punishment if any of David’s sons should sin against God as we see in 2 Samuel 7:14b. This does not mean that the author of Chronicles is ignorant of that. Rather, he wishes to present Solomon in the best possible light (see Lesson 3).

Note also that the author of Chronicles emphasizes God’s part in this covenant promise by saying mine house and my kingdom rather than “thine house” and “thy kingdom,” as we see in 2 Samuel 7:16. It is a dynasty, a kingdom, a throne that will be established forever at the initiative of God (compare also Psalm 89:3, 4, 20–37). While some may think that this never happened, ultimately God does fulfill this promise as He does with all His promises (see Luke 1:32, 33).

Nathan is faithful in delivering this vision to David word for word. While these are joyful words to deliver, Nathan will later have to be the bearer of bad news for David (2 Samuel 12:1–12). Nathan will live long enough to be the prophet to anoint David’s son Solomon as king (1 Kings 1:34).

It is clear that there were all kinds of covenants in the world of ancient Israel. But one of the greatest covenants was God’s covenant of an eternal promise to David that his throne would be forever. It was an unconditional promise in the sense that God would somehow fulfill His promise regardless of the behavior of David’s descendants.

History tells us that David’s royal descendants did sin—grievously. God did punish those descendants, even to the point of cutting off the Davidic dynasty for a long while (see 2 Samuel 7:14; 1 Chronicles 28:7 [next week’s lesson]; Psalm 89:19–49). Many years later, a Davidic Son would appear to whom God would give David’s throne (see Luke 1:32, 33). Thus this promise was fulfilled at Jesus’ resurrection and ascension to God’s right hand (see Acts 2:33–36; 13:34).

Just as God is a covenant-keeping God for His people, we need to be a covenant-keeping people for God. Those who accept Christ and follow the biblical plan of salvation enter into God’s new covenant. We need to renew our commitment to that covenant daily. Every step we make, every word we speak, every breath we take is to be made in light of our covenant with God. May we keep covenant with God!

O Lord God of covenants, may we keep Your new covenant in Christ as You have kept all covenants with us in the past. May we live up to the great name Christian that You have given to us. In Christ’s great name, amen.