Chapter 16 begins with David’s song of thanks to the LORD, an ode which bears the following elements:
1. Calling upon the LORD’s name (v.8, 10, 29, 35)
2. Make known his deeds of salvation (v.8, 9, 12, 21-24, 35)
3. Remember His covenant (v.15-18, 35)
4. Ascribing to Him glory in our rejoicing (v. 10, 24, 27-35).
Note especially the last part of David’s song of thanksgiving which combines the four elements together:
“Save us, O God of our salvation, and gather and deliver us from among the nations, that we may give thanks to your holy name, and glory in your praise. Blessed be the LORD, the God of Israel, from everlasting to everlasting!” (v.35-36)
After this act of worship, the blessing and glory of the LORD does not stay there in one place; rather, He continues to be with them in their households (v.43; c.f. John 17):
“The meaning of glory is offered most fully in John 17—where Jesus spoke aloud to the Father before going to his death. Jesus received glory from the Father, and he reciprocated that glory to the Father. As the linkage of glory to sacrificial death in the analogy of the planted-wheat of John 12 made clear, glory was displayed in the Son’s willingness to die for all who would believe
Glory is what Jesus shared with the Father and the Spirit even before there was a creation (17:5). And what was the eternal motive for this whole exchange? Love! The Son’s real mission on earth wasn’t to gain glory but to give access to that eternal Father-Son-Spirit glory which the Father had given him “because you loved me before the foundation of the world” (17:24). So it is that God is not a glory-monger but a glory-sharer. And when the Spirit coaches us to glorify God—as in 1 Corinthians 10:31—it must be understood in light of 1 Corinthians 13, “the greatest of these is love” so that we love him, and out of that love our own celebration of his goodness—our own giving of glory—is poured out.” – Ron Frost on “Glorifying Glory“
Chapter 17 is commonly associated with Solomon, as David looks to continue thanking the LORD by creating a house for the ark of the covenant. However much David is like the Son, he is not the Son Whom the LORD has anointed (c.f. Isaiah 42:1). The words, too, do not apply specifically to Solomon; although Solomon eventually built the temple to house the ark of the covenant, his throne did not reign forever either. Chapter 17 therefore should only truly and firstly apply to the Son of God, Jesus Christ, whose Name shall indeed reign forever unlike Solomon whose kingdom has vanished for thousands of years already. Let us now turn to the Father’s prophecy of His Son in (v.8-15):
V.8 – the Father will make for David a “name”;
v.9 – the Father will appoint a place for His people Israel and “be disturbed no more”. This was clearly not fulfilled in the days of Solomon; and the indication here is that the place is not Canaan, for Canaan was already given to Israel at this stage (despite the intermittent invasions by neighbouring pagan nations);
v.10-11 – the LORD will build a house (not Solomon); and He will establish the kingdom of one of David’s offspring.
v.12-14 – the offspring (Jesus) will build a house for the Father (John 14:2; preparing a place for us), and He will establish the Son’s throne forever. He will not take his steadfast love from His Son, as He had done so with Saul – and the Son’s throne shall be established forever (Hebrews 1:8 Revelation 22:3). He will be to him a Father as he will be to him a Son (v.13; quoted in Hebrews 1:5).
Much of these truths are reflected also in Psalm 1-2 and in the book of Hebrews, as prophesied by the vision of Nathan. David thus went into the tent and sat before the LORD (note, not before the ark!) and again re-counted his thankfulness to the LORD – such recognition of his need to be humble before the One who saves! There is indeed none like the LORD (v.20), and none like Israel – the one united nation to have been chosen to be redeemed (v.21; note the Hebrew word “echad” used to describe Israel; it is not so much that Israel was the only people chosen to be redeemed, but rather, the only nation as a whole chosen to be redeemed. This explains the ready salvation of the Gentiles in the Old Testament, such as in Exodus 12:38, although not to the same extent or focus on these nations compared to Israel, the chosen priesthood – c.f. Exodus 19:6). David thus speaks of Christ as the Servant (v.23) through Whom the Father’s Name shall be established forever (v.24), though at the same time referring to himself as the servant before the LORD, looking forward to the work of the incarnate Servant (Isaiah 42:1). As Matthew Henry comments:
“That which is there expressed by way of question (Is this the manner of men, O Lord God?) is here an acknowledgment: “Thou hast regarded me according to the estate of a man of high degree. Thou hast made me a great man, and then treated me accordingly.” God, by the covenant-relations into which he admits believers, the titles he gives them, the favours he bestows on them, and the preparations he has made for them, regards them according to the estate of men of high degree, though they are mean and vile. Having himself distinguished them, he treats them as persons of distinction, according to the quality he has been pleased to put upon them. Some give these words here another reading: “Thou hast looked upon me in the form of a man who art in the highest, the Lord God; or, Thou hast made me to see according to the form of a man the majesty of the Lord God.” And so it points at the Messiah; for, as Abraham, so David, saw his day and was glad, saw it by faith, saw it in fashion as a man, the Word made flesh, and yet saw his glory as that of the only-begotten of the Father. And this was that which God spoke concerning his house for a great while to come, the foresight of which affected him more than any thing. And let it not be thought strange that David should speak so plainly of the two natures of Christ who in spirit called him Lord, though he knew he was to be his Son (Ps. cx. 1), and foresaw him lower than the angels for a little while, but afterwards crowned with glory and honour, Heb. ii. 6, 7.”
Immediately thereafter, chapters 18 and 19 once again covers the victories of David after his dialogue and worship of God, just as chapter 14 had done after the narrative in chapter 13. It seems to be the narrator’s intention to portray the need for the king of Israel to seek the face and Name of the true King of kings before any victory can be achieved, just as Christ sought the Father’s warm embrace (c.f. Matthew 26) before being nailed on the cross to achieve the Victory of victories.