David’s purpose to build a temple is rewarded with the promise of great blessings in his seed: his prayer and thanksgiving.
Dauids good purpose to build a Temple is differred by Gods appointment. 12. with promise that his sonne shal performe it, and be established in the kingdom. 18. For al which he rendereth thankes to God.
1And it came to pass when the king sat in his house, and the Lord had given him rest on every side from all his enemies,Ma il re sedendo tranquillamente in sua casa: e avendogli il Signore conceduta pace da tutte le parti con tutti i suoi nemici,AND it came to passe when the king sate in his house, and our Lord had geuen him rest on euery side from al his enemies,Factum est autem cum sedisset rex in domo sua, et Dominus dedisset ei requiem undique ab universis inimicis suis, 2He said to Nathan the prophet: Dost thou see that I dwell in a house of cedar, and the ark of God is lodged within skins?Disse a Nathan profeta: Osservi tu, come io abito in una casa di cedro, e l'arca di Dio è collocata sotto le pelli?he sayd to Nathan the prophet: Doest thou see that I dwel in a house of cedar, and the arke of God is sette in the middes skinnes?dixit ad Nathan prophetam: Videsne quod ego habitem in domo cedrina, et arca Dei posita sit in medio pellium ? 3And Nathan said to the king: Go, do all that is in thy heart: because the Lord is with thee.E Nathan disse al re: Va, e fa tutto quello che il cuor tuo ti detta: perocché il Signore è teco.And Nathan sayd to the king: Al that is in thy hart, goe doe, because our Lord is with thee.Dixitque Nathan ad regem: Omne quod est in corde tuo, vade, fac: quia Dominus tecum est. 4But it came to pass that night, that the word of the Lord came to Nathan, saying:Ma quella notte stessa, ecco che il Signore parlò a Nathan, e disse:And it came to passe in that night: and behold the word of our Lord to Nathan, saying:Factum est autem in illa nocte: et ecce sermo Domini ad Nathan, dicens: 5Go, and say to my servant David: Thus saith the Lord: Shalt thou build me a house to dwell in?Va, e di' al mio servo David: Queste cose dice il Signore: Sarai tu forse, che mi edificherai una casa per mia abitazione?Goe, and speake to my seruant Dauid: Thus sayth our Lord: Shalt thou build me a house to dwel in?Vade, et loquere ad servum meum David: Hæc dicit Dominus: Numquid tu ædificabis mihi domum ad habitandum ? 6Whereas I have not dwelt in a house from the day that I brought the children of Israel out of the land of Egypt even to this day: but have walked in a tabernacle, and in a tent.Perocché io non ho abitato in una casa da quel dì, in cui trassi i figliuoli d'Israele dalla terra d'Egitto, insino a questo giorno, ma sono stato sotto un padiglione, e sotto una tenda.For neither haue I dwelt in house from the day that I brought the children of Israel out of the Land of Aegypt, vntil this day: but I walked in tabernacle, and in tent.Neque enim habitavi in domo ex die illa, qua eduxi filios Israël de terra Ægypti, usque in diem hanc: sed ambulabam in tabernaculo, et in tentorio.
7In all the places that I have gone through with all the children of Israel, did ever I speak a word to any one of the tribes of Israel, whom I commanded to feed my people Israel, saying: Why have you not built me a house of cedar?In tutti i luoghi, pel quali son passato insieme con tutti i figliuoli d'Israele, ho io detto ad alcuna delle tribù, a cui io avessi dato il governo del popol mio d'Israele: Per qual motivo non mi avete voi fabbricato una casa di cedro?Through out al the places, that I haue passed with al the children of Israel, speaking did I speake to one of the tribes of Israel, which I commanded to feede my people Israel, saying: Why did you not build me a house of cedar?Per cuncta loca quæ transivi cum omnibus filiis Israël, numquid loquens locutus sum ad unam de tribubus Israël, cui præcepi ut pasceret populum meum Israël, dicens: Quare non ædificastis mihi domum cedrinam ? 8And now thus shalt thou speak to my servant David: Thus saith the Lord of hosts: I took thee out of the pastures from following the sheep to be ruler over my people Israel:Or tu adesso dirai a David mio servo: Queste cose dice il Signore degli eserciti: Io ti tolsi dalla pastura, mentre andavi dietro al gregge, affinchè fossi condottiere del popol mio d'Israele:And now these thinges shalt thou say to my seruant Dauid: Thus sayth the Lord of hostes: I tooke thee out of the pastures folowing the flockes, that thou shouldest be prince ouer my people Israel:Et nunc hæc dices servo meo David: Hæc dicit Dominus exercituum: Ego tuli te de pascuis sequentem greges, ut esses dux super populum meum Israël: 9And I have been with thee wheresoever thou hast walked, and have slain all thy enemies from before thy face: and I have made thee a great man, like unto the name of the great ones that are on the earth.E sono stato con te dovunque tu sei andato, e ho sterminato dinanzi a te tutti i tuoi nemici: e ti ho dato una rinomanza grande come quella de' grandi che sono sulla terra.and I haue beene with thee wheresoeuer thou hast walked, and haue slayne al thine enemies from thy face: and haue made thee a great name, according to the name of the great ones, that are in the earth.et fui tecum in omnibus ubicumque ambulasti, et interfeci universos inimicos tuos a facie tua: fecique tibi nomen grande, juxta nomen magnorum qui sunt in terra. 10And I will appoint a place for my people Israel, and I will plant them, and they shall dwell therein, and shall be disturbed no more: neither shall the children of iniquity afflict them any more as they did before,E darò fermo stato al popol mio d'Israele, e ivi lo pianterò, e vi abiterà, e non sarà più agitato: e i figliuoli d'iniquità non torneranno ad affliggerlo come prima,And I wil appoint a place for my people Israel, and wil plant it, and they shal dwel vnder it, and shal be trubled no more: neither shal the children of iniquitie adde to afflict them as before.Et ponam locum populo meo Israël, et plantabo eum, et habitabit sub eo, et non turbabitur amplius: nec addent filii iniquitatis ut affligant eum sicut prius, 11From the day that I appointed judges over my people Israel: and I will give thee rest from all thy enemies. And the Lord foretelleth to thee, that the Lord will make thee a house.Dal dì, in cui io diedi de' giudici al popol mio d'Israele. Or io darò a te la pace con tutti i tuoi nemici: e il Signore è quegli che ti predice, che egli, il Signore, stabilirà la tua casa.From the day that I appointed Iudges ouer my people Israel: and I wil geue thee rest from al thine enemies. and our Lord foretelleth thee, that our Lord wil make thee a house.ex die qua constitui judices super populum meum Israël: et requiem dabo tibi ab omnibus inimicis tuis: prædicitque tibi Dominus quod domum faciat tibi Dominus.
12And when thy days shall be fulfilled, and thou shalt sleep with thy fathers, I will raise up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.E quando avrai terminati i tuoi giorni, e ti sarai addormentato co' padri tuoi, io innalzerò dopo di te il tuo seme, che da te nascerà, e fonderò stabilmente il suo regno.And when thy daies shal be accomplished, and thou shalt sleepe with thy fathers, I wil rayse vp thy seede after thee, which shal come forth of thy wombe, and I wil establish his kingdom.Cumque completi fuerint dies tui, et dormieris cum patribus tuis, suscitabo semen tuum post te, quod egredietur de utero tuo, et firmabo regnum ejus. 13He shall build a house to my name, and I will establish the throne of his kingdom for ever.Egli edificherà una casa al nome mio, e io stabilirò il trono del suo regno per l'eternità.He shal build a house to my name, and I wil establish the throne of his kingedome for euer.Ipse ædificabit domum nomini meo, et stabiliam thronum regni ejus usque in sempiternum. 14I will be to him a father, and he shall be to me a son: and if he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men.Io sarogli padre, ed ei sarammi figliuolo: che se egli farà cosa mal fatta, io lo correggerò colla verga degli uomini, e co' gastighi de' figliuoli degli uomini.I wil be to him for a father, and he shal be to me for a sonne: who if he shal do any thing vniustly, I wil rebuke him in the rod of men, and in the plagues of the sonnes of men.Ego ero ei in patrem, et ipse erit mihi in filium: qui si inique aliquid gesserit, arguam eum in virga virorum, et in plagis filiorum hominum. 15But my mercy I will not take away from him, as I took it from Saul, whom I removed from before my face.Ma non torrò a lui la mia misericordia come la tolsi a Saul, il quale rigettai dal mio cospetto,But my mercie I wil not take away from him, as I tooke from Saul, whom I remoued from thy face.Misericordiam autem meam non auferam ab eo, sicut abstuli a Saul, quem amovi a facie mea. 16And thy house shall be faithful, and thy kingdom for ever before thy face, and thy throne shall be firm for ever.E la tua casa sarà permanente, e il tuo regno fino all'eternità dinanzi a te, e il tuo trono sarà sempre immobile.And thy house shal be faithful, and thy kingdom for euer before thy face, and thy throne shal be firme continually.Et fidelis erit domus tua, et regnum tuum usque in æternum ante faciem tuam, et thronus tuus erit firmus jugiter.
17According to all these words and according to all this vision so did Nathan speak to David.Tutte queste parole, tutta questa visione riferì Nathan a David.According to al these wordes, and according to al this vision, so did Nathan speake to Dauid.Secundum omnia verba hæc, et juxta universam visionem istam, sic locutus est Nathan ad David. 18And David went in, and sat before the Lord, and said: Who am I, O Lord God, and what is my house, that thou hast brought me thus far?Ma il re David andò, e si pose a sedere davanti al Signore, e disse: Chi son io, Signore Dio, e che è la mia casa, onde tu mi abbi condotto fin quassù?And Dauid went in, and sate before our Lord, and said: Who am I ô Lord God, and what is my house, that thou hast brought me thus farre?Ingressus est autem rex David, et sedit coram Domino, et dixit: Quis ego sum, Domine Deus, et quæ domus mea, quia adduxisti me hucusque ? 19But yet this hath seemed little in thy sight, O Lord God, unless thou didst also speak of the house of thy servant for a long time to come: for this is the law of Adam, O Lord God:Ma questo pure è paruto piccola cosa negli occhi tuoi, Signore Dio, che hai voluto far promessa al tuo servo anche a favor della sua casa pel tempo rimoto: imperocché questa è la legge di Adamo, o Dio Signore.But this also hath semed litle in thy sight ô Lord God, vnles thou didst speake also of the house of thy seruant for a long time: for this is the law of Adam, Lord God.Sed et hoc parum visum est in conspectu tuo, Domine Deus, nisi loquereris etiam de domo servi tui in longinquum: ista est enim lex Adam, Domine Deus. 20And what can David say more unto thee? for thou knowest thy servant, O Lord God:Che potrà dunque ormai dir più a te Davidde? imperocché tu, Signore Dio, conosci il tuo servo.What can Dauid therefore adde yet, to speake vnto thee? for thou knowest thy seruant ô Lord God.Quid ergo addere poterit adhuc David, ut loquatur ad te ? tu enim scis servum tuum, Domine Deus. 21For thy word’s sake, and according to thy own heart thou has done all these great things, so that thou wouldst make it known to thy servant.Per amore di tua parola, e secondo il tuo beneplacito tu hai fatto tutte queste grandi cose, e le hai ancor fatte sapere al tuo servo.For thy word, and according to thy hart thou hast done al these great thinges, so that thou wouldest notifie it to thy seruant.Propter verbum tuum, et secundum cor tuum, fecisti omnia magnalia hæc, ita ut notum faceres servo tuo. 22Therefore thou art magnified, O Lord God, because there is none like to thee, neither is there any God besides thee, in all the things that we have heard with our ears.Per la qual cosa grande ti se' dimostrato, o Signore Dio; e nissuno è simile a te, e Dio non havvi fuori di te secondo tutto quello che noi colle nostre orecchie abbiamo udito.Therefore art thou magnified ô lord God, because there is none like to thee, neither is there a God besides thee, in al thinges that we haue heard with out eares.Idcirco magnificatus es, Domine Deus, quia non est similis tui, neque est deus extra te, in omnibus quæ audivimus auribus nostris.
23And what nation is there upon earth, as thy people Israel, whom God went to redeem for a people to himself, and to make him a name, and to do for them great and terrible things, upon the earth, before the face of thy people, whom thou redeemedst to thyself out of Egypt, from the nations and their gods.Imperocché qual è la nazione sopra la terra, che comparar si possa al popolo d'Israele, cui Dio andò a riscattare per farlo suo popolo, e glorificarsi con fare mirabili cose, e tremende per lui contro quel paese, (contro) quella gente, e il suo dio nel cospetto dello stesso tuo popolo, cui tu riscattasti per te dall'Egitto?And what nation is there in the earth, as thy people Israel, for the which God hath gone, that he might redeme it to be his people, and might make him selfe a name, & doe for them great wonders, and horrible thinges vpon the earth, before the face of thy people, whom thou redemedst to thy self out of Aegypt, from the nations and from their goddes.Quæ est autem ut populus tuus Israël gens in terra, propter quam ivit Deus ut redimeret eam sibi in populum, et poneret sibi nomen, faceretque eis magnalia et horribilia super terram a facie populi tui quem redemisti tibi ex Ægypto, gentem, et deum ejus. 24For thou hast confirmed to thyself thy people Israel to be an everlasting people: and thou, O Lord God, art become their God.Perocché tu, hai stabilito il popolo d'Israele per tuo popolo in sempiterno: e tu, Dio Signore, se' divenuto loro Dio.For thou hast confirmed thy people Israel to be an euerlasting people: and thou Lord God art become their God.Firmasti enim tibi populum tuum Israël in populum sempiternum: et tu, Domine Deus, factus es eis in Deum. 25And now, O Lord God, raise up for ever the word that thou hast spoken, concerning thy servant and concerning his house: and do as thou hast spoken,Or dunque, Signore Dio, mantieni per sempre viva la parola proferita da te a favor del tuo servo, e a favore della sua casa, e fa come hai detto,Now therefore ô Lord God, raise vp for euer the word, that thou hast spoken vpon thy seruant, and vpon his house: and doe as thou hast spoken,Nunc ergo Domine Deus, verbum quod locutus es super servum tuum, et super domum ejus, suscita in sempiternum: et fac sicut locutus es, 26That thy name may be magnified for ever, and it may be said: The Lord of hosts is God over Israel. And the house of thy servant David shall be established before the Lord.Affinchè sia magnificato eternamente il tuo nome, e si dica: Il Signor degli eserciti egli è il Dio d'Israele. E la casa di David tuo servo sarà stabile dinanzi al Signore,that thy name may be magnified for euer, and it may be said: The Lord of hostes is God ouer Israel. And the house of thy seruant Dauid shal be established before our Lord,ut magnificetur nomen tuum usque in sempiternum, atque dicatur: Dominus exercituum, Deus super Israël. Et domus servi tui David erit stabilita coram Domino,
27Because thou, O Lord of hosts, God of Israel, hast revealed to the ear of thy servant, saying: I will build thee a house: therefore hath thy servant found in his heart to pray this prayer to thee.Perchè tu, Signore degli eserciti, Dio d'Israele, hai rivelata all'orecchio del tuo servo tal cosa, dicendo: lo farò stabile la tua casa: per questo il tuo servo ha avuto cuore di fare a te tal preghiera.because thou ô Lord of hostes God of Israel hast reueled the eare of thy seruant, saying: A house I build thee: therefore hath thy seruant found his hart to pray thee with this prayer.quia tu, Domine exercituum Deus Israël, revelasti aurem servi tui, dicens: Domum ædificabo tibi: propterea invenit servus tuus cor suum ut oraret te oratione hac. 28And now, O Lord God, thou art God, and thy words shall be true: for thou hast spoken to thy servant these good things.Or dunque o Dio Signore, tu se' Dio, e veraci saranno le tue parole: perocché tu stesso queste buone cose hai dette al tuo servo.Now therefore ô Lord God, thou art God, and thy wordes shal be true: for thou hast spoken to thy seruant these good thinges.Nunc ergo Domine Deus, tu es Deus, et verba tua erunt vera: locutus es enim ad servum tuum bona hæc. 29And now begin, and bless the house of thy servant, that it may endure for ever before thee: because thou, O Lord God, hast spoken it, and with thy blessing let the house of thy servant be blessed for ever.Comincia adunque, e dà benedizione alla casa del servo tuo, affinchè ella sia per sempre dinanzi a te: perocché tu, Dio Signore, hai parlato, e colla tua benedizione sarà benedetta la casa del servo tuo in eterno.Beginne therefore, and blesse the house of thy seruant, that it may be for euer before thee: because thou Lord God hast spoken, by thy blessing shal the house of thy seruant be blessed for euer.Incipe ergo, et benedic domui servi tui, ut sit in sempiternum coram te: quia tu, Domine Deus, locutus es, et benedictione tua benedicetur domus servi tui in sempiternum.
7:1
Year of the World 2960, Year before Christ 1044.
Enemies, before he had made war upon the surrounding nations, 1 Paralipomenon 18:1.
7:2
Nathan. An admirable courtier, (Grotius) and a great saint, Ecclesiasticus xlvii. He was neither too rough, nor too complaisant.
Polyb. x
Cedar. This was the most esteemed species of wood. The palace of the Persian kings, at Ecbatana, was chiefly built of it, and of cypress wood. (Polyb. x.)
Houses were not there built in such a solid manner, as they are in colder climates. They consisted mostly of wood.
Calmet
Skins. The outer veils of the tabernacle were made of skins, as others generally were. (Calmet)
Hebrew and Chaldean, "of curtains."
7:3
Calmet
Thee. David did not, perhaps, consult him as a prophet; and Nathan thought that the proposal was so just, that it might be safely carried into effect. The prophets are not inspired in all their actions. Joseph was of a different opinion from his father, Genesis 48:19. Samuel supposed that Eliab should have been king; (1 Kings 16:6,) and Eliseus confesses, that God had concealed from him the affliction of the woman with whom he lodged, 4 Kings 4:24. (Calmet)
Menochius
God afterwards sent the same Nathan to rectify his former decision, that he might not pass sentence, in future, without consulting him. (Menochius)
7:7
Calmet
Tribes. 1 Paralipomenon 17:6, by the substitution of p for b, reads Shophete, "judges," which seems more natural. Some farther information is there given and we learn that the reason why David was denied the privilege of building a temple, was because he had been so much engaged in war. (Calmet)
7:10
Before, provided they be faithful. These promises are conditional.
7:11
Menochius
House, or give thee children, who shall hold the sceptre. (Menochius)
7:12
Challoner
I will establish his kingdom. This prophecy partly relates to Solomon; but much more to Christ, who is called the Son of David in Scripture, and the builder of the true temple, which is the Church, his everlasting kingdom, which shall never fail, nor be cast off for any iniquity of her children. (Challoner)
Calmet
God passes over all the children whom David had already, 3 Kings 2:15. The temporal kingdom was enjoyed by David's posterity for a long time, sufficient to verify the expression for ever, as it is often used in Scripture. (Calmet)
Haydock
But the spiritual kingdom of the Messias will last till the end of time, and be perfected in eternity. (Haydock)
Calmet
In these predictions we must always distinguish the type from the reality. (Calmet)
7:14
Calmet
Men, who are not to be entirely destroyed, like the Chanaanites. (Calmet)
Haydock
This is not unlike the human temptation of which St. Paul speaks, 1 Corinthians 10:13. See Psalm 72:5., and 88:33. (Haydock)
St. Jerome
The rod of men denotes war, and stripes signify those punishments which God inflicts. (St. Jerome, Trad.)
7:16
Faithful; or continue a long time. (Menochius) (3 Kings 11:38.)
Where is not the house of David? or how is this accomplished, except in the Church?
Calmet
Thy face. Septuagint, "before me," which is conformable to Psalm 88:38. David saw Solomon on the throne, and beheld the Messias in spirit. (Calmet)
Haydock
Souls departed still see what regards them, (Sa) if they be happy. (Haydock)
7:18
Cajetan
Lord. "More in soul, than by this posture of the body, remaining quiet in meditation and prayer." (Cajetan)
Maimonides
Vatable says only kings were allowed to pray sitting, (Sa; Menochius) and they must be of the house of Juda. (Maimonides)
Calmet
They say the priests always stood in the temple. But Josephus mentions seats of lead for them. (Jewish Wars 7:11.) The Hebrew expression may denote no more, than that David continued for a long time in fervent prayer; Josephus says, prostrate on the ground before the ark. It is not so much the posture of the body as the fervour of the soul, which God regards. See St. Augustine, ad Simp. 2:q. 4.) Pythagoras ordered his disciples to pray sitting; and Homer represents Thetis in that attitude. (Calmet)
Haydock
Far, in power and glory. (Haydock)
7:19
Calmet
God. Thus man wishes to be treated. This maxim prevails universally. People seek for their own and their children's happiness; a favour which thou hast graciously promised unto me. (Calmet)
Menochius
Thus immortality, and all happiness, were proposed unto the first man. (Menochius)
Calmet
Some use an interrogation; "Is this the law of Adam?" (Calmet)
Haydock
Protestants, "manner of man." Can this felicity attend a man in his fallen state? Does the greatest friend treat his companion with so much condescension and regard? (Haydock)
Calmet
In 1 Paralipomenon 17:17, it is thus expressed, and hast made me remarkable above all men, O Lord God. Osiander translates, "Behold the law of man, of the Lord God." I now discern the mysterious union of the godhead with our humanity, in the person of the Son. (Calmet)
Haydock
Luther attributes this version, Haec est ratio hominis, qui Daomius Deus est, to Zisgler; and hence proves the incarnation. Amama and Tarnovius shew the weakness of the proof, though the article of faith be otherwise indubitable. (Haydock)
Du Hamel
David is full of admiration that God should treat a weak mortal in such a manner. (Du Hamel)
7:20
Menochius
Unto thee. To express his sentiments of gratitude. (Menochius)
What more can he desire?
7:21
Calmet
Word's sake. Some copies (Haydock) of the Septuagint read "servant's sake," as 1 Paralipomenon xvii. (Calmet)
7:23
A name. So that all might praise God, for the favours which he had bestowed upon his people, (Haydock) and admire his power and glory.
Calmet
Gods, whom thou didst cast out of Chanaan. (Paralipomenon) (Calmet)
Haydock
From, is not expressed in the Vulgate or Hebrew, though Protestants also supply it. (Haydock)
Calmet
Some explain Elohim, "gods," of the chief men of the Hebrew nation. The power of the idols was overthrown; (Numbers 33:4,) and the Israelites were rescued both from oppression, and from the service of false gods, Ezechiel xvi. (Calmet)
Kennicott
Adonai is often substituted for Jehova; as appears from 1 Paralipomenon 17:21, 22. (Kennicott)
7:25
Menochius
Raise up. As long as the promises were not fulfilled, they seemed to be dormant. (Menochius)
7:27
Haydock
In his heart. Literally, "has found his heart," (Haydock) following the inspirations of divine grace, to pray with attention and love, (Calmet) and confidence. (Haydock)
7:29
Calmet
Begin. Hebrew, "please, or deign to bless." Septuagint and Jonathan, "begin." (Calmet)
7:12
7:2
The tabernacle made by Moyses was a goodlie thing, but being couered with skinnes and in manie respectes insufficient for Gods seruice, Dauid desired to build a glorious Temple. But was not permitted to do it, for mysterie sake to signifie that Christ the true Salomon should build his Church, that farre excelleth the Synagogue of the Iewes, and old Testament S. Augustin. li. 17. c. 8. deciuit.
7:12
He that supposeth this great promise to be fulfilled in Salomon, erreth much sayeth S. Augustin. ibidem.
7:14
S. Paul expoundeth this of Christ. Heb. 1. v 5.
This can not be saied of Christ, but of Salomon, and of anie christian. so this place hath manie literal senses.
7:16
The Sea Apostolique, & priestly powre in the church of christ, is this perpetual kingdom. S. Epiphanius. Heresi. 29.
7:23
Here and in manie other places the Hebrew word is of the plural number, Elohim, Goddes, signifying more diuine Persons.
The worke of mans Redemption is appropriated to God the Sonne.
7:2
Origen † AD 254 Origen's Commentary on the Gospel of John 10.22
… How, then, do the Jews come to say that the temple was forty-six years in building? One might, indeed, do violence to the words and make out the period of forty-six years at all costs, by counting from the time when David, after planning about the building of the temple, said to Nathan the prophet,
St Augustine of Hippo † AD 430 City of God 17.12
… Therefore, when it is said in the words of Nathan, “And the Lord will tell thee what an house thou shalt build for Him,” it is afterwards said in the words of David, “For Thou, Lord Almighty, God of Israel, hast opened the ear of Thy servant, saying, I will build thee an house.”
7:3
St Augustine of Hippo † AD 430 On the Holy Trinity 13.7
… But when he who is good and faithful in these miseries shall have come from this life to the blessed life, then will truly come to pass what now is absolutely impossible,—namely, that a man may live as he will.
7:4
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.16
… He shall build me an house in my name, and I will raise up his throne for ever; and I will be to him for a father, and he shall be to me for a son: and his house shall obtain confidence, and his kingdom for evermore in my sight.”
7:5
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.12
… He shall build me a house in my name, and I will set up His throne for ever; and I will be to Him a Father, and He shall be to me a Son; and His house shall obtain confidence, and His kingdom for ever in my sight.”
7:8
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 40.22
22. And what will Christ say to you afterwards? Do you not remember what He said by the prophet Nathan to holy David?
St Augustine of Hippo † AD 430 City of God 17.8
… And if he commit iniquity, I will chasten him with the rod of men, and with the stripes of the sons of men: but my mercy I will not take away from him, as I took it away from those whom I put away from before my face. And his house shall be faithful, and his kingdom even for evermore before me, and his throne shall be set up even for evermore.”
St Augustine of Hippo † AD 430 City of God 17.12
… Therefore, when it is said in the words of Nathan, “And the Lord will tell thee what an house thou shalt build for Him,”
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St Augustine of Hippo † AD 430 City of God 17.12
… and the son of iniquity shall not humble him any more, as from the beginning, from the days when I appointed judges over my people Israel.”
St Augustine of Hippo † AD 430 City of God 17.13
… Scripture certainly commends that peace with excellent praise as a shadow of that which is to come. But this opinion is to be vigilantly opposed, since after it is said, “And the son of iniquity shall not humble him any more,” it is immediately added, “as from the beginning, from the days in which I appointed judges over my people Israel.”
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Tertullian † AD 220 The Five Books Against Marcion 3.20
… Accordingly the prophet Nathan, in the first of Kings,
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Tertullian † AD 220 An Answer to the Jews 14
… nor “the boundaries of the earth,” as promised rather to David’s son, who reigned within the single land of Judea, than to Christ the Son of God, who has already illumined the whole world with the rays of His gospel. In short, again, a throne “unto the age”
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St Justin Martyr † AD 165 Dialogue with Trypho 118
… And Nathan likewise, speaking to David about Him, thus continued: ‘I will be His Father, and He shall be my Son; and my mercy shall I not take away from Him, as I did from them that went before Him; and I will establish Him in my house, and in His kingdom for ever.’
St Augustine of Hippo † AD 430 City of God 17.9
… For immediately something is said about the sins of his children, such as is set down in the Book of Samuel, and is more readily taken as if of Solomon. For there, that is, in the Book of Samuel, he says, “And if he commit iniquity I will chasten him with the rod of men, and with the stripes of the sons of men; but my mercy will I not take away from him,”
St Augustine of Hippo † AD 430 On Christian Doctrine 3.34
… The same thing occurs in the case of men: things are said of Solomon, for example, the scope of which reaches far beyond him, and which are only properly understood when applied to Christ and His Church, of which Solomon is a part.
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St Ignatius of Antioch † AD 108 Epistle to the Philadelphians: Shorter and Longer Versions 4
… And thus unity is preserved throughout. Let not the widows be wanderers about, nor fond of dainties, nor gadders from house to house; but let them be like Judith, noted for her seriousness; and like Anna, eminent for her sobriety. I do not ordain these things as an apostle: for “who am I, or what is my father’s house,”
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St Augustine of Hippo † AD 430 City of God 17.12
… Therefore David understanding this, says in the second Book of Kings, in the passage from which we digressed to this psalm, “Thou hast spoken also for Thy servant’s house for a great while to come.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.7
… Scarcely does one such prayer occur amongst many. Each one might say that this happened to him, but that it happened not to others, if we did not find in the holy Scripture David praying in a certain place, and saying, “Since I have found my heart, O Lord, so that I might pray unto Thee.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.14
… v. 1 ). For, indeed, nothing is more fugitive than the heart, which deserts us as often as it slips away through bad thoughts. For hence the Psalmist says, My heart hath failed me ( Ps. xxxix. 13 ). Hence, when he returns to himself, he says, Thy servant hath found his heart to pray to Thee (
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2. And the ark of God is placed in the midst of curtains? For the tabernacle in which it was contained was covered with skins of rams dyed red and blue like a tent, Exodus XXVI, 14, as if to say: This seems unworthy, I therefore wish to build a magnificent temple, so that I may place the ark of God honorably in it. Moreover, David not only wished to build the temple, but also vowed it, as is evident from Psalm CXXXI, 2 and following. Josephus asserts that David wished to do so by God's command; but he errs: for nowhere did God command him to build the temple, but rather forbade him when he wished, as is evident from verse 5. David therefore wished and vowed this building from pure and ardent devotion and zeal for the worship of God, which had moved him to leap before the ark in the presence of all the people with all his strength, and from that time this zeal grew in him day by day, especially because with the ark present he himself experienced greater benefits of God daily. Wherefore he judged it unworthy that he himself should dwell in a house of cedar, while God and the ark of God dwelt in a tabernacle of skins and a tent. Eupolemus relates this history thus in Eusebius, book IX of the Preparation for the Gospel, near the end: "When David wished to build a temple for God, he asked God to show him the place for the altar. There an Angel appeared to him standing over the place where he had set up the altar in Jerusalem, and commanded him not to build the temple, because he was polluted with human blood and had waged many wars. His name was Dianathan, and he commanded him to permit his son to undertake the building, while he himself would prepare the things that pertained to the equipment."
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3. And Nathan said to the king: All that is in thy heart, go, do it. Nathan was a prophet familiar to David, and of his counsel, as St. Epiphanius, Isidore and Dorotheus testify in the Lives of the Prophets; but because he did not consult God here, he was not enlightened by God, but erred; yet being admonished by God immediately, he corrected his error. Thus Prophets sometimes speak from the instinct not of God, but of their own judgment and spirit, nay, on account of the use of prophecy they think they are speaking from the spirit of God, when they are speaking from their own; and then they can err, and sometimes do err, as Theodoret teaches here, and St. Gregory, homily 1 on Ezekiel, and St. Thomas, II II, Question CLXXI, article 5. Angelomus gives the reason, saying: "Because almighty God by a great dispensation of mercy arranges it thus, because while he sometimes gives the spirit of prophecy and sometimes withdraws it, he both elevates the minds of prophets in sublimity and guards them in humility; so that receiving the spirit, they may find out what they are in relation to God, and again not having the spirit of prophecy, they may know what they are in relation to themselves."
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5. Will you build me a house? God approved and praised David's will and vow concerning the building of the temple as to the matter, as religious, pious and holy, but not as to the person. For He did not wish it to be built by David, but by Solomon. The reason is assigned in 1 Paralipomenons, chapter XXII, verse 8, namely that David, being continually engaged in wars, had shed much blood: wherefore it was unbecoming that David, with hands stained with so much human blood, should build a house or temple for God, who is most pure, most gentle, most holy and most merciful. Therefore He wished this to be done by Solomon, who, enjoying peace, was a peaceful king, and thus a type of Christ, who came into the world entirely meek and benign, that He might build up the Church of the faithful for God, and govern it in peace, according to that saying: "His place is made in peace." Thus Eucherius, Rupertus and Prosper, On the Promises, part II, chapter XXVII. Tropologically it signifies, says Angelomus from St. Gregory, book VII of the Morals, chapter XVI, that "he who is a man of blood, that is, who still lies in carnal acts, ought not to build a temple for God, namely the holy Church, through the office of preaching; or also it is morally signified that the world ought to be clean in itself from vices, he who cares to correct the faults of others; let him not think of earthly things so that he does not succumb to base desires, in order that he may foresee more clearly for others what is to be fled, inasmuch as he himself more truly avoids these through knowledge and life. In no way does the eye that is weighed down by dust consider a stain purely in a member; and hands that hold mud cannot wipe away the dirt that is heaped upon them. In a similar manner God inhibited the same to Geiza, duke of Hungary, who was the father of St. Stephen, the first king of the Hungarians, when he wished to build a temple, through a vision, saying: "For you have hands polluted with blood, but your son Stephen shall do this, and in reward he shall be the first king of the Hungarians and shall be crowned." The same was confirmed by St. Stephen the Protomartyr appearing to Geiza, and commanding that his name be imposed upon his son, and that he be called Stephen from him. He was a holy king, who converted the Hungarians to Christ. Whence the Roman Pontiff, sending him a royal crown, said: "I am Apostolic; but Stephen is the Apostle of Hungary." Thus it is found in the Life of St. Stephen in Surius on the twentieth day of August. Anagogically, it signifies the Church triumphant in heaven to be gloriously built by Christ the peaceful, in the supreme peace and security of all the Blessed, in union and concord, as well as in purity, innocence and holiness.
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10. And I will set a place for my people Israel, "a place," namely stable and happy; so that the Israelites may no longer wander, may not be led away captive, may not lead a miserable life, as they have done hitherto, vexed by the Philistines and other nations. Whence, explaining this, he adds: And I will plant him, that is to say, like a plant and a rooted tree I will establish Israel in Judaea, so that in it he may rest firmly and happily, and live opulently and joyfully. And he shall dwell under it, that is in it, namely in his place, as under a shelter, so that covered on all sides by it, he may remain stable and secure.
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11. And the Lord foretells to you that the Lord will make a house for you, "a house," that is offspring and a royal family; for this is called a house by antonomasia. Cajetan understands by "house" the Messiah, or Christ, as if God here promises to David that Christ will be born from him. This is true, but not in the literal sense, as Abulensis wishes, but in the allegorical sense, which however God seems here to have revealed and made manifest to David along with the literal sense, as will appear from what follows.
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12. And when your days are fulfilled, etc., I will raise up your seed after you, that is I will raise up Solomon to the kingdom so that he may reign after you; for although Solomon was anointed king by the command of David while living, he did not however reign fully while David lived, but was anointed for this purpose, that after him he might reign, and upon his death succeed him in the kingdom.
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13. He shall build a house to my name, namely Solomon, as is clear from 2 Paralipomenons, chapter XXVIII, 6. David however gave to Solomon a most perfect idea of the whole temple received from God, and also a very great abundance of gold and silver for building the temple, as is clear from 3 Kings, chapter VIII, verses 16 and following, and 1 Paralipomenons, chapter XXII, verses 8 and following, and 2 Paralipomenons, chapter XXXIII, verse 7. Allegorically Solomon, that is Christ, built the Church, as it were the kingdom and eternal throne of God, and to it God true and proper is father, as follows. Whence Angelomus, Eucherius, Rupertus hold that these things are said of Solomon by hyperbole, but properly and fully of Christ. For his throne is absolutely eternal, whereas Solomon's throne was eternal only relatively, namely with respect to his nation only, because namely it always lasted, as long as the commonwealth and kingdom of Israel lasted.
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14. I will be to him a father, and he shall be to me a son. You will ask, concerning whom does God speak here literally, whether concerning Solomon, or concerning Christ? First, some think that certain things which are said here belong literally to Christ, certain things to Solomon. Thus Theodoret and Procopius. Second, others attribute all things literally to Christ; for he alone is the true Son of God, and his kingdom is eternal. Thus Angelomus and the Gloss. Third, Lyran and Abulensis take these literally both of Christ and of Solomon. Fourth, the Hebrews and many of the Latins interpret them literally of Solomon, allegorically of Christ. This opinion is more true, as is evident from the First Book of Paralipomenon, chapter XXVIII, verse 6, where all these things are expressly attributed to Solomon: "Solomon," he says, "thy son shall build my house; for I have chosen him to be my son, and I will be to him a father, and I will establish his kingdom for ever." And it is evident, because God speaks of him who after David was to build the temple, which David wished to build, but was forbidden by God. But this was no other than Solomon. Yet, because Solomon was a type of Christ, who was to build the new Church of God, which was far more excellent than the temple, and the Prophet foresaw this in spirit, and directed the keen attention of his mind and spirit to it; hence allegorically, but in a more excellent sense, these things are said of Christ: whence some things which are said here belong thinly and only in an inchoate manner to Solomon; but fully and perfectly to Christ, as "I will be to him a father, and he shall be to me a son"; and "I will establish the throne of his kingdom for ever." It is therefore a matter of faith to understand this passage of Christ. For St. Paul explains it of him, Hebrews chapter I, verse 5, where I have explained it at length. Whence St. Augustine, book XVII of the City of God, chapters VIII and IX, asserts that certain things are said here of Solomon as he was a private person; but certain things as he was a type of Christ. See here how tenderly and ardently God loved Solomon, so that he took him to himself as a son before all others, and wished to be his father, and to exercise paternal duties toward him. If he commit any iniquity, I will correct him with the rod of men, and with the stripes of the children of men, by which namely men are accustomed to chastise their sons, so as not to kill them, but to amend them, that is to say, I will chastise Solomon, if he sin, paternally as a father, not severely and rigidly as a judge. Again, I will chastise him as I am accustomed to chastise men, namely in human manner, with human punishment, temporary and clement, for instance with sickness, famine, war; but not as I chastised the angels, whom I deprived of the heavenly kingdom, and consigned to hell for ever; nor as I chastised Saul, whom I rejected and deprived of the kingdom irremissibly and for ever. Hence Burgensis and others conclude that Solomon was not damned, but saved; yet here properly the matter is not about salvation, but about perpetuating Solomon's kingdom in his posterity, as long as the Hebrew commonwealth and kingdom were to last; whence explaining, he adds:
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15. But my mercy I will not take away from him, as I took it from Saul, whom I removed from my sight. 16. And thy house shall be faithful, and thy kingdom for ever. Faithful in Hebrew נאמן neeman, that is firm, stable, enduring, eternal, according to the sense which I gave in verse 13. And this is signified by the Greek πιστωθήσεται. Allegorically, these things cannot be said of the person of Christ; for he himself was impeccable, but of his members, namely the faithful, whom God chastises clemently as a father when they sin, so as to amend them.
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18. And David entered and sat before the Lord, and said: Who am I, O Lord? namely, he sat in the tabernacle before the ark of God, not on account of idleness or softness, but that he might pray more quietly, more secretly, more attentively and intently, and pour out his whole heart before God. For sitting helps to these ends. Thus St. Augustine in a passage soon to be cited, and from him Eucherius: "He sat," says he, "either on account of secrecy, removed from witnesses, or on account of the inmost part of the heart, where was the affection of the one praying." Thus St. Bernard was accustomed to meditate while sitting, both because his body was weak, weary and feeble; and that he might meditate more silently, more quietly, more devoutly and for a longer time. For when the body rests, the spirit also rests, that it may freely attend and apply itself wholly to God. Sanchez and others add that David sat not on a throne or seat, but on the ground in earth and dust, and this from a study of humility as much as of reverence toward God, as Job did in chapter II, verses 8 and 13. And Jerusalem laid waste by the Chaldeans, and therefore mourning and penitent according to that in Lamentations chapter I, 1: "How doth the city sit solitary." Wherefore Josephus says that David fell on his face and prayed to God lying on the ground in the manner of a suppliant. Vatablus gives another reason for David's sitting, saying: "It was not permitted to anyone sitting to pray to God, except the king." But this is false. For Elias also, who was not a king, sitting under a juniper tree prayed to God, III Kings chapter XIX, 4, and Psalm CXXXVI, 1, the Hebrews in Babylon captive, mourning and praying, say: "There we sat and wept, when we remembered Sion." And Moses, Exodus chapter XVII, verse 12, sitting prayed and overcame Amalec: therefore David sat in mind rather than in body, silently and tranquilly meditating on God's benefits toward him, and giving thanks, according to that in Lamentations chapter III, verse 28: "He shall sit solitary, and hold his peace; because he hath lifted up himself..." Whence Angelomus: "To sit before the Lord," says he, "is to confess his benefits in the humility of the heart." St. Simplicianus, who succeeded St. Ambrose in the Episcopate of Milan, proposed this question to St. Augustine, why David, so pious, prayed sitting, when the faithful are accustomed to pray on bended knee, as Christ prayed in the garden, Matthew chapter XXVI, and Stephen in his martyrdom, Acts chapter VII, and St. Paul in the prison, Ephesians chapter III, verse 14? To whom St. Augustine responds, in book II to Simplicianus, Question IV, that no posture was prescribed to one praying in the Law, but it was free to use any, as would be accommodated to each one's condition and devotion: "For we also pray standing, as it is written: But the publican standing afar off; and on bended knees as we read in the Acts of the Apostles: And sitting, as behold David and Elias. Unless we also prayed lying down, it would not be written in the Psalms: I will wash my bed every night, I will water my couch with my tears. For when anyone seeks prayer, he places his limbs as it occurs to him, accommodated according to the time of the body's position to move the soul." The Gentiles did the same: whence the king of Nineveh repenting, when Jonah preached, chapter III, verse 5, sat in ashes. Plutarch in the Life of Numa Pompilius, who succeeded Romulus in the kingdom at Rome, page 23, writes that Numa ordained that those who worship God ought to turn themselves in a circle, and then sit: by which rite, says he, both prayers are made effective, and perseverance in good things, or that God ought not to be importuned in passing, and while we are occupied with other things, but when there is an opportune time, when we rest and are free from other business and cares. Finally the Philosopher: "The soul," says he, "becomes wise by sitting." For when the humours subside by sitting, the affections of the soul, which disturb reason, are calmed, and these being calmed the mind sees more clearly what is true and holy. On the various posture and rite of those praying Jerome discusses at length in Mercurialis, book III On Gymnastics, chapter III. Finally the masters of spiritual things give this rule for praying: "In praying and meditating that posture of the body ought to be maintained which seems apt to excite in us internal devotion." 18. Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? as to make me from a shepherd of sheep a king of peoples, from a poor man rich, from vile noble, from unknown famous and renowned. Let those say this whom God has raised from a humble and low place to the pinnacle of dignity, for example to the Episcopate, Principate, Apostolate, not by their own merit, but by the free gift of God. St. Chrysostom wrote a homily on this saying of David (or whoever is the author; for the style indicates it was a Latin, not a Greek, and it cites St. Cyprian, which is unusual in St. Chrysostom), which is extant in vol. I, where among other things he says: "This holy man had recognized that in Genesis XVIII Abraham said to God: I am earth and ashes. And each one thus spoke to God, so that it might be the form of perfect humility. Therefore who am I, my Lord? Behold he said he was nothing, and he did not deny that he was a servant: because all who confess servitude deserve the freedom of grace. Therefore he says: Who am I, my Lord? You see grace reigning everywhere, pious bowels possessing everywhere, illuminating a humble heart, rendering the benevolent to himself, enriching his confessors." And with a few things interjected: "He knew that he was a shepherd of sheep, and not by nobility of birth. But when he became noble, he recognized that he had been raised up from nothing; and because he did not forget who he had been born, he persevered in the royal height." See what I said in John, cap. I, vers. 19, to those words: Who art thou?
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19. This is the law of Adam, O Lord God. First, Angelomus thus explains it, as if to say: "This is the law of man, O Lord God, that he serve thee in simplicity of heart and purity; and thou mayest do unto him thy mercy, as thou hast deigned to do unto thy servant." Second, Vatablus, as if to say: This condition and lot is royal for man, distinguished and excellent, not vile and abject, such as I am. Whence Vatablus, in Hebrew nir thorat, that is, law, renders it, direction; the Chaldean, however, renders it, vision, from the root ראה raa, that is, he saw. Third, others, as if to say: "The law of Adam," that is, of man, is that he be mortal and die. What is it therefore, O Lord, that thou wishest me and my kingdom to be eternal? "The law of Adam" is that he be miserable, poor and abject; what is it therefore that thou loadest me with such riches and honors? "What is man that thou so magnifiest him?" Fourth and genuinely, as if to say: Thou, O Lord, hast granted my wishes; nay, thou hast anticipated them. For "law," that is, inclination, naturally implanted in man is this, this is the common custom and usage of men, that they do not think themselves altogether satisfied, even if they be wealthy, honored and happy, unless also for their posterity and their happiness and glory provision be made, which thou, O Lord, hast deigned to do for me, promising that my posterity shall always be kings, and in continuous succession shall perpetually succeed me in the kingdom. Thus Abulensis, Hugh, Cajetan, Dionysius and others. The reason is, that man naturally loves his sons and posterity to be perpetually glorious, so that in them he may always survive, and may attain a certain eternity of memory, fame and glory. For sons are as it were a part and members of their parents, who therefore love their sons as themselves, nay more than themselves.
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20. What therefore can David still add, that he may speak to thee? For thou knowest thy servant, O Lord. "Thou knowest," that is, thou knowest, carest for, lovest, directest, exaltest, glorifiest. For thus it is explained in the First Book of Paralipomenon, chapter XVII, verse 18, when it is said: "What more can David add, since thou hast so glorified thy servant and known him?" For this knowledge and science of God is not speculative and dry, but practical and fruitful, and therefore it involves the love and beneficence of God. Thus the Apostle concerning those predestined and chosen for glory says: "The Lord knoweth who are his," II Timothy II, 19; but to the reprobate Christ will say on the day of judgment: "I know you not," Matthew XXV, 12. 21. For thy word, that is to say, Thou hast wrought these great things for me not on account of my merits, but that thou mightest fulfil thy promises, by which thou didst promise to do me good, when thou didst appoint me and anoint me king through Samuel. So that thou mightest make known to thy servant, namely that thou mightest exhibit to me these great things promised, that I might know them, nay see them with my eyes and touch them with my hands. And that he should make himself a name, so that Israel should be and be called the people of God, which is an eminent dignity and a title of the highest honour, equally as of utility. Thus Vatablus. Or, "that he should make a name," that is, acquire for himself fame and glory; thus Abulensis. 23. Whom thou hast redeemed to thyself out of Egypt a nation, and their God, namely so that Israel should be thy nation and people, and so that in turn thou shouldest be their God. Whence explaining it he subjoins: "And thou, O Lord God, art become their God." Secondly, others refer it to thou didst make for them great and terrible things, namely by striking the Egyptian enemy of theirs "a nation and their God," that is gods, as if to say, Thou, O Lord, fighting for thy Hebrews didst strike the Egyptian nation and the gods which were opposed to the Hebrews. Whence the more recent interpreters everywhere with the Chaldee from the Hebrew render in the ablative, with the nation and his God, as if to say, Thou hast redeemed Israel out of Egypt, and consequently from the Egyptian nation and God, that is, the gods of the same nation. Or more plainly refer it to thou didst make for them great and terrible things upon the earth, as if to say, God for the Hebrews wrought great and terrible miracles both upon the land of Egypt and Chanaan, both upon "the nation and the God," that is, the gods thereof. For God afflicted by many plagues through Moses and Joshua both the very land of Egypt and Chanaan, both the very nation of the Egyptians and Chanaanites, both their gods and idols, by overthrowing and breaking them. Thus Sanchez. This sense appears clearer than the others, and more agreeable to the Hebrew, Chaldee and Septuagint, which for nation have nations in the plural, which agrees more with the seven nations of the Chanaanites and Egyptians than with one nation of the Hebrews. Thirdly, others by God, in Hebrew Elohim, understand Moses, who was constituted by God as God of Pharaoh equally as of Israel, as being his legislator and leader in the place of God, Exodus chapter IV, 16, and chapter VII, 1. See the things said there, as if to say, Thou hast redeemed out of Egypt the Hebrew nation, and "their God," that is Moses who was their prince, leader and guide in the place of God. Fourthly, some by God or Elohim understand St. Michael, who in the place of God was the leader, guardian and protector of Israel. For he, while the Israelites captive in Egypt were being freed from it and went out free, going out from Egypt with them seemed to be freed as it were. Fifthly, the Septuagint for אלהיו Elohau, that is his God, reading by metathesis aholau, that is, his tabernacles, render, thou hast redeemed to thyself out of Egypt nations and his tabernacles. For the Hebrews went out from Egypt with furnishings not only their own but also of the Egyptians, which they had received on loan by the command of God, that they might despoil Egypt, Exodus XII.
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25. Raise up. In Hebrew הקם hakem, that is, establish, make firm, confirm. 27. Thou hast revealed to the ear of thy servant (that is, thou hast spoken to him secretly and as it were in his ear): thy servant hath found his heart (namely, prepared, grateful and eager), that he might pray to thee with this prayer, and praying, might give thanks to thee for so many great deeds bestowed upon him, not worthy thanks, but such as were possible for him. Others say, "found his heart," that is, found counsel, they say, which would be of use to him hereafter. David treats of the same argument of thanksgiving for benefits bestowed upon him, especially for the promises concerning the perpetuation of his house and kingdom, and consequently concerning Christ to be born from him, in Psalm LXXXVIII: "The mercies of the Lord I will sing forever," and by this gratitude he merited that these promises should be confirmed and increased to him by God. 29. The house of thy servant shall be blessed forever, that always from my house and family in the kingdom my descendants may succeed, and may reign over Israel, as long as the kingdom of Israel shall endure. Abelensis here, in the last Question, treats the question whether Solomon is damned? and answers affirmatively, and proves this especially from the fact that he himself did not destroy the idols erected by him when dying, which certainly he ought to have done, and would have done in fact, if he had truly repented; for these idols were destroyed by King Josias nearly three hundred years after him, IV Kings XXIII. If you say that even Asa, Josaphat and Ezechias, pious kings, did not destroy these: he answers that they could not do so, because idolatry introduced by Solomon was strengthened and increased by Jeroboam, who made a schism by erecting golden calves as idols in Dan and Bethel. Solomon, however, could and ought to have destroyed them, both because he was most powerful, and because he had no rival, but reigned in complete peace with all obeying him. The same opinion is held by Angelomus and Eucherius, IV Kings XXIII. Beda in the Allegories of the Book of Kings, at the end, and Prosper, in the book of Preaching, part II, chapter XXVII: "Solomon," he says, "exalted in old age, fornicating in mind and body, the Lord abandoning him, died badly, leaving a fearful example to posterity, lest troubled by the happiness of this life they abandon Christ, who is the eternal happiness of his own." But modern Interpreters are more lenient toward Solomon, and hope better concerning his salvation. See the sayings at Ecclesiastes chapter XLVII, verse 22.
Machine translation from the Latin, not reviewed.
7:1
… 14; 34, 27; Deut. 31, 19; Is. 8, 1; 30, 8; Hab. 2, 2; Dan. 8, 26; 12, 4; Ezek. 24, 2; in a special way Jer. 36) and to set forth only what God wills (Deut. 18, 15-22; Jer. 23, 16; 20, 7-9, 15, 19; 14, 14; Ezek. 13, 3-17; Mic. 3, 5-8; Zech. 7, 12; cf. II Sam. 7, 1 ff.), declares divine (Hos. 4, 1; Joel 1, 1; Am. 1, 6, 9, 11, 13; 2, 1 etc.; Obad. 1; Jon. 1, 1; 3, 1; Mic. 1, 1; 3, 5; 6, 1; Nah. 1, 12; Zeph. 1, 1; Hag. 1, 1; 2, 1, 11, 21; Zech. 1, …
I. SOLOMON'S TEMPLE. - David, at the height of his power, resolved to build the temple, but this was forbidden him by Nathan (II Sam. 7, 1-29; I Par. 17); he then prepared for its construction: he purchased for 50 shekels of silver (600 according to I Par. 21, 25) the area of Ornan the Jebusite, where the angel had appeared …
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Nathan (Hebr. Nāthān «[God] Has Given»)
… Nāthān «[God] Has Given»). - Prophet who, around 1000 B.C., appeared suddenly when David asked his opinion about whether or not to build a temple to Yahweh (II Sam. 7:2). N. replied in assent, but the following night God made him understand that this was reserved for others, not for David. …
… given the grave dangers of Yahwism and the related vicissitudes of the nation, the prophetic message follows uninterruptedly as a constant ministry (I Sam. 3:1; Act. 3:24; Hebr. 11:32). In the time of David: Gad (I Sam. 22:5; etc.) and Nathan (II Sam. 7:2; etc.); under Solomon: Ahijah (I Reg. 11:20; etc.); Shemaiah under Rehoboam; a "man of God" under Jeroboam; Jehu under Baasa (ibid. 12:22; 13; 16:1); Hanani under Asa; Jehu, Jahaziel, …
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Nathan (Hebr. Nāthān «[God] Has Given»)
… At the same time, however, he made him the announcer of a most consoling prophecy: it would be God who would build a house for David, that is, He would give him a long line of kings, whose throne would stand forever (ibid. 7:4-17; I Chron. 17:4-14). Forever, in fact, would be the kingdom of Jesus Christ, son of David (Lk. 1:32 f.).
7:6
Bamah (Heb. "height"; plural Bāmāth)
… tradition (Shiloh, Ramah, Gilgal, Bethel, Gibeah, Hebron, Carmel: cf. I Sam. 9:12-14, 19, 25; 10:5, 13; etc.), were not condemned, at least at first (cf. I Reg. 3:2, 5; 19:10), also because of the lesser centralization of the cult (cf. I Reg. 8:16; II Sam. 7:6, 7); but, in the course of time, as the centralization of the cult became more pronounced, there are passages such as those in the books of Kings and Chronicles that praise the attempts …
7:10
… It is employed in an ethical sense, except perhaps in II Sam. 22, 5 (Ps. 17, 5). In the Old Testament the abstract meaning prevails, especially in expressions in which it is a genitive of qualification or destination: "son of b." (cf. "son of iniquity": II Sam. 3, 34; 7, 10; Ps. 88, 23; "son of death": I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (Heb. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, …
7:14
… friendship of God. After sin, God restored the broken bond by establishing a covenant with Abraham and with his descendants, a covenant renewed with Moses on the basis of the concept of divine fatherhood in relation to the people considered as a son (II Sam. 7, 14), the object of the love of the heavenly Father (Ex. 4, 22; Deut. 8, 5). But the covenant, begun in the spiritual and supernatural sphere, gradually degenerated, owing to the crude …
7:16
… humble Virgin, the angel reveals God's design for her, chosen as mother of the Messiah: "And behold, you will conceive in your womb and bear a son, and you shall name him Jesus." Formulated with phrases and concepts from ancient prophecies (cf., e.g., II Sam. 7, 16; Ps. 88, 30-37; Is. 9, 7 [Hebr. 6]; Mic. 4, 7; Dan. 7, 14-27), the angelic announcement outlines the figure and the task of the promised Redeemer (cf. Mt. 1, 21).
… The M., finally, as a descendant of David (II Sam. 7:16), is a man; and David describes his sufferings (Ps. 21 [22]) and his Resurrection (Ps. 15 [16]; cf. Acts 2:25-32; 13:35 ff.; A. Vaccari, La Redenzione, Rome 1934, pp. 165-90). Certainly …
7:23
… a supplement to this work is the Critica sacra Veteris Testamenti (ibid. 1728); Apparatus historico-criticus Antiquitatum sacri codicis et gentis hebraicae (ibid. 1748). Minor works: Disputationes de pluralitate personarum in una Dei essentia ad II Sam. 7, 23 (ibid. 1720); Disputationes de anno Jubileo ex Lev. 25 (ibid. 1730); Praefatio de variis lectionibus in codicibus biblicis Novi Testamenti, ibid. 1730. He was one of the most …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.