Text -- 2 Samuel 5:8 (NET)

5:8 David said on that day, “Whoever attacks the Jebusites must approach the ‘lame’ and the ‘blind’ who are David’s enemies by going through the water tunnel.” For this reason it is said, “The blind and the lame cannot enter the palace.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 5:8

That is, whosoever scaleth the fort, or getteth up to the top of it, where the gutter was.

Wesley: 2Sa 5:8

The Jebusites, and the lame, and the blind, Who had probably themselves insulted him, and blasphemed God.

Wesley: 2Sa 5:8

These words are fitly supplied out of 1Ch 11:6, where they are expressed.

Wesley: 2Sa 5:8

That is, whence it became a proverb, or a common saying, used by David, and others, the blind and the lame Jebusites, were set to keep the house, that is, the fort of Zion; and to keep others from coming into it; but now they are shut out of it, and none of them, either of the Jebusites, or of blind and lame persons, shall be admitted to come into it again. Which David might ordain, to keep up the memory of this great exploit, and of the insolent carriage of the Jebusites.

JFB: 2Sa 5:8

This is thought by some to mean a subterranean passage; by others a spout through which water was poured upon the fire which the besiegers often applied to the woodwork at the gateways, and by the projections of which a skilful climber might make his ascent good; a third class render the words, "whosoever dasheth them against the precipice" (1Ch 11:6).

TSK: 2Sa 5:8

Whosoever : Jos 15:16, Jos 15:17; 1Sa 17:25

he shall be : 1Ch 11:6-9

Wherefore : etc. or, Because they had said, even the blind and the lame, he shall not come into the house

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 5:8

i. e. "Whosoever will smite the Jebusites, let him reach both the lame and the blind, who are the hated of David’ s soul, by the gutter or water-course, and he shall be chief."The only access to the citadel was where the water had worn a channel (some understand a subterranean channel), and where there was, in consequence, some vegetation in the rock. Joab (see the marginal reference) took the hint, and with all the activity that had distinguished his brother Anabel 2Sa 2:18, climbed up first. The blind and the lame are either literally such, placed there in derision by the Jebusites who thought the stronghold impregnable, or they are the Jebusite garrison, so called in derision by David.

Wherefore they said ... - i. e. it became a proverb (as in 1Sa 19:24). The proverb seems merely to have arisen from the blind and the lame being the hated of David’ s soul, and hence, to have been used proverbially of any that were hated, or unwelcome, or disagreeable.

Poole: 2Sa 5:8

Whosoever getteth up to the gutter i.e. whosoever scaleth the fort, or getteth up to the top of it, where the gutter was.

And the lame and the blind or even , or especially (for the Hebrew particle vau signifies both ways) the lame and the blind ; i.e. those of them who are set to defend that place; who, as they pretend, should be only the lame and the blind. Others understand it of their idols or images. But they could not properly be said to be smitten , i. e. killed; as that word is used here, and elsewhere.

That are hated of David’ s soul: this belongs to the Jebusite, and the lame and the blind ; and it is explained in 2Sa 5:6 .

He shall be chief and captain: these words are fitly supplied out of 1Ch 11:6 , where they are expressed; and they must needs be understood to make the sense complete. And such ellipses or defects of a part of the sentence are usual in promises, and oaths, and conditional offers, such as this was.

Wherefore they said, The blind and the lame shall not come into the house i.e. whence it became a proverb, or a common saying, used by David and others upon this occasion. Or otherwise, The blind and the lame Jebusites were set to keep the house, i.e. the fort of Zion; and to keep others from coming into it; but now they are shut out of it, and none of them, to wit, either,

1. Of the Jebusites; or,

2. Of blind and lame persons, shall be admitted to come into it again; which David might resolve, and ordain, to keep up the memory of this great exploit, and of the insolent carriage of the Jebusites, and their unhappy success. Or, The blind and the lame shall not come into my house , to wit, into the king’ s palace. And although this might be a general rule and decree of David’ s, yet he might dispense with it in some special cases, as in that of Mephibosheth. But it is not necessary that this should be a proverb; for the words may be thus rendered, as it is in the margin of our Bible, Because they had said, even the blind and the lame , He (i. e. David) shall not come into the house; or, Because they (i. e. the Jebusites) had said, The blind and the lame shall hinder him ; (which words are easily supplied out of 2Sa 5:6 , where having spoken of this more largely, it was sufficient here to mention the most emphatical words, as is usual in such cases;) he shall not come into the house , or hither , as they say, 2Sa 5:6 . i. e. into the fort; for the word house is used very largely and generally in the Hebrew language, for any place, as Jud 16:21 .

Haydock: 2Sa 5:8

Gutters. Hebrew Tsinnor, "through (Nodius) the subterraneous passage," (leading to the tops of the houses.) (Hugo of Vienna) ---

Thus Babylon was taken by Cyrus, who passed through the channel of the Euphrates, the waters of which he had let out; though the inhabitants had derided his attempt to take the city by siege, as the men of Jebus do here. Polybius says, "Rabatamana, a city of Arabia, could not be taken, till one of the prisoners shewed the besiegers a subterraneous passage, ( Greek: uponomon ) through which the besieged came down for water." Of the same nature were the gutters here spoken of. (Kennicott) ---

"The king promised to give the command of the army to the man who would pass through the cavities ( Greek: pharaggon ) below, and take the citadel." (Josephus) ---

This reward is expressly mentioned in 1 Paralipomenon xi. 6, with the person who obtained it; (St. Jerome, Trad.) and it seems, after David, this ought to be inserted, "shall be the head and captain. And Joab, the son of Sarvia, went up first, and was made the general." (Haydock) ---

Hatred. Hebrew, "that are hated by David's soul." Cajetan supposes that the Jebusites in the citadel, are thus distinguished from those who dwelt peaceably in the lower town, with the Israelites. (Calmet) ---

Proverb. Protestants insert, " He shall be head and captain. Wherefore they said, the blind....into the house." What is translated temple, may denote also, "the house" of David, or "the place" where this provocation had been given. (Haydock) ---

Idols shall never be adored in the true Church. (Worthington) ---

Some think that the blind and the lame were excluded from the temple, or from David's palace. But we find that they had free access to the temple; (Matthew xxi. 14., and Acts iii. 2.) and Miphiboseth ate at David's table, though he was lame. If the Jebusites be designated, they were already excluded from the temple, like other infidels of Chanaan. (Calmet) ---

Josephus ([Antiquities?] vii. 3.) insinuates, that "David drove them from Jerusalem," though we read of Areuna residing there, chap. xxiv.16. But he might be a proselyte before, and not dwell in the fort. The expression seems however to be proverbial, to signify any very difficult enterprize, which proves successful, and contrary to expectation. (Haydock) ---

The Jebusites were thus derided (Sanctius) in their turn. (Tirinus) ---

Whether Joab took this strong place by a subterraneous passage, (Haydock) or scaled the walls, and so got to the top, whence the water falls, as from a gutter; (Calmet) it is certain that he displayed the utmost valour, and thus obtained the confirmation of his authority, which David would perhaps have willingly taken from him, (Salien) if another had offered himself, and performed this hazardous enterprize. (Haydock) ---

He made a fair offer to all Israel, as they probably expected. (Kennicott)

Gill: 2Sa 5:8

And David said on that day,.... On which he took the strong hold of Zion:

whosoever getteth up to the gutter; where it is generally supposed the blind and lame were, whether images or real men: but what is meant by "Tzinnur", we render "gutter", is not easy to say; we follow some of the Jewish writers, who take it to be a canal, or water spout, used to carry off the water from roofs of houses into cisterns, as the word is rendered in Psa 42:7; which is the only place besides this in which it is used in Scripture; but R. Isaiah takes it to be the bar or bolt of the gate, and the sense to be, whoever got up to the gate, and got in at that, unbolting it, or breaking through it; the Targum interprets it of the tower of the city, or strong fortress, and so Abarbinel; but Jarchi says it was a ditch, agreeably to which Bochart ^h translates the words, and indeed more agreeably to the order of them;"whosoever smites the Jebusites, let him cast into the ditch (next the wall) both the blind and the lame, extremely hated by David.''But a learned modern writer ⁱ gives a more ingenious and probable interpretation of these words thus;"whosoever (first) smiteth the Jebusites, and through the subterraneous passages reaches the lame and the blind, &c.''and which seems to be favoured by Josephus, as he observes; who says ^k, the king promised the command of the whole army to him who should δια των υποκειμενων φαραγγων, "through the subterraneous cavities", go up to the citadel, and take it: to which I would add that the word is used in the Chaldee paraphrase of Ecc 1:7, of the several subterraneous passages, through which the rivers flow out of and reflow into the ocean: remarkable is the note of Theodoret,

"a certain Hebrew says, Aquila renders it "through a pipe"; on which, he observes, David being willing to spare the walls of the city, ordered the citizens should enter into the city by an aqueduct;''according to the Jews, there, was a cave underground, which reached from the king's house in Jerusalem to Jericho, when it was taken by Nebuchadnezzar; See Gill on Jer 39:4; in which story there may be a mixture of fable; yet it is not improbable that there was such a subterraneous passage; since Dio Cassius ^l speaks of several such, through which the Jews made their escape in the last siege of the city:

and smiteth the Jebusites, and the lame and the blind; or even the lame and the blind men the Jebusites had placed to mock David; and therefore it follows:

that are hated of David's soul: because he was despised and jeered at by them, and through them: if these could be understood of their idols and images, the phrase would be easily accounted for, nothing being more abominable to David than idolatry:

he shall be chief and captain; these words are not in the original text here, but are supplied from 1Ch 11:6; that is, he shall be chief commander of the army, as Joab became, who was the first that went up and smote them:

wherefore they said, the blind and the lame shall not come into the house; that is, either the Jebusites said this, that their images, called in derision by David the blind and the lame, if these did not keep David out, they should never be intrusted with the safety of their fort any more ^m; or rather because the blind and the lame men said this of David, he shall not come into the house, the fort, or citadel, therefore David hated them; which is the sense of the above learned writer ⁿ.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 5:8

¹ tc There is some confusion among the witnesses concerning this word. The Kethib is the Qal perfect 3cp שָׂנְאוּ (sanÿ’u, “they hated”), referring to the Jebusites’ attitude toward David. The Qere is the Qal passive participle construct plural שְׂנֻאֵי (sÿnu’e, “hated”), referring to David’s attitude toward the Jebusites. 4QSam^a has the Qal perfect 3rd person feminine singular שָׂנְאָה (sanÿ’ah, “hated”), the subject of which would be “the soul of David.” The difference is minor and the translation adopted above works for either the Kethib or the Qere.

² tn The meaning of the Hebrew term has been debated. For a survey of various views, see P. K. McCarter, II Samuel (AB), 139-40.

sn If a water tunnel is in view here, it is probably the so-called Warren’s Shaft that extends up from Hezekiah’s tunnel. It would have provided a means for surprise attack against the occupants of the city of David. The LXX seems not to understand the reference here, translating “by the water shaft” as “with a small knife.”

³ tn Heb “the house.” TEV takes this as a reference to the temple (“the Lord’s house”).

Geneva Bible: 2Sa 5:8

And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, [that are] hated of David's soul, [he shall be chief and captain]. Wherefore they said, The blind and the lame shall not ^{( d )} come into the house.

^{( d )} The idols should no longer enter into that place.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 5:1-25

1 The tribes come to Hebron and anoint David over Israel.

4 David's age.

6 He taking Zion from the Jebusites, dwells in it.

11 Hiram sends to David.

13 Eleven sons are born to him in Jerusalem.

17 David, directed by God, smites the Philistines at Baal-perazim;

22 and again at the mulberry trees.

Maclaren: 2Sa 5:1-12

2 Samuel 5:1-12

The dark day on Gilboa put the Philistines in possession of most of Saul's kingdom. Only in the south David held his ground, and Abner had to cross Jordan to find a place of security for the remnants of the royal house. The completeness of the Philistine conquest is marked, not only by Abner's flight to Mahanaim, but by the reckoning that David reigned for seven and a half years and Ishbosheth two; for these periods must be supposed to have ended very nearly at the same time, and thus there would be about five years before the invaders were so far got rid of that Ishbosheth exercised sovereignty over his part of Israel. It is singular that David should have been left unattacked by the Philistines, and it is probably to be explained by the friendly relations which had sprung up between Achish, king of Gath, and him (1 Samuel 29.). However that may be, his power was continually increasing during his reign at Hebron over Judah, and at last Abner's death and the assassination of the poor phantom king, Ishbosheth, brought about the total collapse of opposition.

I. This Passage Deals First With The Submission Of The Tribes,

And the reunion of the divided kingdom. A comparison of 2 Samuel 5:1 with 2 Samuel 5:3 shows that a formal delegation of elders from all the tribes which had held by Ishbosheth, came to Hebron with their submission. The account in 1 Chronicles is a verbatim copy of this one, with the addition of a glowing picture of the accompanying feasting and joy. It also places much emphasis on the sincerity of David's new subjects, which needed some endorsement; for loyalty which has been disloyal as long as it durst, may be suspected. The elders have their mouths full of excellent reasons for recognizing David's kingship,--he is their brother; he was their true leader in war, even in Saul's time; he has been appointed by God to be king and commander. Unfortunately, it had taken the elders seven and a half years to feel the force of these reasons, and probably their perceptions would still have remained dull if Abner and Ishbosheth had lived. But David is both magnanimous and politic, and neither bloodshed nor reproaches mar the close of the strife. Seldom has so formidable a civil war been ended with so complete an amnesty. Observe the expression that David made a league with them … before the Lord.' The Israelitish monarch was no despot, but, in modern language, a constitutional king, between whom and his subjects there was a compact, which he as well as they had to observe. In what sense was it made before the Lord'? The ark was not at Hebron, though the priests were; and the phrase is at once a testimony to the religious character of the league' and to the consciousness of God's presence, apart from the symbol of His presence. It points to a higher conception than that which brought the ark to Ebenezer, and dreamed that the ark had brought God to the army. Modern theories of the religious development of the Old Testament ask us to recognize these two conceptions as successive. The fact is that they were contemporaneous, and that the difference between them is not one of time, but of spiritual susceptibility. Who anointed David for this third time? Apparently the elders, for priests are not mentioned. Samuel had anointed him, as token of the divine choice and symbol of the divine gifts for his office. The men of Judah had anointed him, and finally the elders did so, in token of the popular confirmation of God's choice.

So David has reached the throne at last. Schooled by suffering, and in the full maturity of his powers, enriched by the singularly varied experiences of his changeful life, tempered by the swift alternations of heat and cold, polished by friction, consolidated by heavy blows, he has been welded into a fitting instrument for God's purposes. Thus does He ever prepare for larger service. Thus does He ever reward patient trust. Through trials to a throne is the law for all noble lives in regard to their earthly progress, as well as in regard to the relation between earth and heaven. But David is not only a pattern instance of how God trains His servants, but he is a prophetic person; and in his progress to his kingdom we have dimly, but really, shadowed the path by which his Son and Lord attains to His,--a path thickly strewn with thorns, and plunging into valleys of the shadow of death' compared with which David's darkest hour was sunny. The psalms of the persecuted exile have sounding through them a deeper sorrow; for they testified beforehand the sufferings of Christ.' No cross, no crown,' is the lesson of David's earlier life.

II. We Have, Next, The First Victory Of The Reunited Nation.

Hebron was too far south for the capital of the whole kingdom. Jerusalem was more central, and, from its position, surrounded on three sides with steep ravines, was a strong military post. David's soldier's eye saw its advantages; and he, no doubt, desired to weld the monarchy together by participation in danger and triumph. The new glow of national unity would seek some great exploit, and would resent as an insult the presence of the Jebusites in their stronghold. The attack on it immediately follows the recognition of David's kingship. It is not necessary here to discuss the difficulties in 2 Samuel 5:6-8; but we note that they give, first, the insolent boast of the besieged, then the twofold answer to it in fact and in word, and last, the memorial of the victory in a proverb. Apparently the Jebusites' taunt is best understood as in the margin of the Revised Version, Thou shalt not come in hither, but the blind and the lame shah turn thee away.' They were so sure that their ravines made them safe, that they either actually manned their walls with blind men and cripples, or jeeringly shouted to the enemy across the valley that these would do for a garrison. The other possible meaning of the words as they stand in the Authorized Version would make the blind and lame' refer to David's men, and the taunt would mean, You will have to weed out your men. It will take sharper eyes and more agile limbs than theirs to clamber up here'; but the former explanation is the more probable. Such braggart speeches were quite in the manner of ancient warfare.

2 Samuel 5:7 tells what the answer to this mocking shout from the ramparts was. David did the impossible, and took the city. Courage built on faith has a way of making the world's predictions of what it cannot do look rather ridiculous. David wastes no words in answering the taunt; but it stirs him to fierce anger, and nerves him and his men for their desperate charge. The obscure words in 2 Samuel 5:8, which he speaks to his soldiers, do not need the supplement given in the Authorized Version. The king's quick eye had seen a practical path for scaling the cliffs up some watercourse, where there might be projections or vegetation to pull oneself up by, or shelter which would hide the assailants from the defenders; and he bids any one who would smite the Jebusites take that road up, and, when he is up, smite.' He heartens his men for the assault by his description of the enemy. They had talked about blind and lame'; that is what they really are, or as unable to stand against the Israelites' fierce and sudden burst as if they were: and furthermore, they are' hated of David's soul.' It is a flash of the rage of battle which shows us David in a new light. He was a born captain as well as king; and here he exhibits the general's power to see, as by instinct, the weak point and to hurl his men on it. His swift decision and fiery eloquence stir his men's blood like the sound of a trumpet. The proverb that rose from the capture is best read as in the Revised Version:' There are the blind and the lame; he cannot come into the house.' The point of it seems to be that, notwithstanding the bragging Jebusites, he did come into the house'; and so its use would be to ridicule boasting confidence that was falsified by events, as the Jebusites' had been. It was worth while to record the boast and its end; for they teach the always seasonable lesson of the folly of over-confidence in apparently impregnable defenses. It is a lesson of worldly prudence, but still more of religion. There is always some watercourse' overlooked by us, up which the enemy may make his way. Overestimate of our own strength and its companion folly, flippant underestimate of the enemy's power, are, in all worldly affairs, the sure precursors of disaster; and in the Christian life the only safe temper is that of the man who feareth always,' as knowing his own weakness and the strength of his foe, and thereby is driven to that trust which casts out fear.

On the other hand, David's exploit reads us anew the lesson that to the Christian soldier there is nothing impossible, with Jesus Christ for our Captain. There are many unconquered fortresses of evil still to be carried by assault, and they look steep and inaccessible enough; but there is some way up, and He will show it us. For our own personal struggle with sin, and for the Church's conflict with social evils, this story is an encouragement and a prophecy.

Jerusalem was captured by a reunited nation with its king at its head. As long as our miserable divisions weaken and disgrace us, the Church fights at a disadvantage; and the hoary fortresses of the foe will not be won till Judah ceases to vex Ephraim, and Ephraim no more envies Judah, but all Christ's servants in one host, with the King known by each to be with them, make the assault.

III. We Have, Lastly, The Growth Of The Kingdom.

I pass over topographical questions, which need not concern us here. The points recorded are David's establishment in the stronghold, his additions to the city, his increasing greatness and its reason in the presence and favor of the God of hosts,' the special instance of this in the friendly intercourse with Hiram of Tyre and the employment of Tyrian workmen, and the recognition of the source and the purpose of his prosperity by the devout king. We see here the conditions of true success,--The Lord, the God of hosts, was with him.' We see also the right use of it,--David perceived that the Lord had established him king.' He was not puffed up into self-importance by his elevation, but devoutly and clearly saw who had set him in his lofty place. And, as he traced his royalty to God, so he recognized that he had received it, not for himself, but as a trust to be used, not in self-indulgence, but for the national good, --and that He had exalted his kingdom for His people Israel's sake.' Whosoever holds firmly by these two thoughts, and lives them, will adorn his position, whatever it may be, and will be one of God's crowned kings, however obscure his lot and small his duties. He who lacks them will misuse his gifts and mar his life, and the more splendid his endowments and the higher his position, the more conspicuous will be his ruin and the heavier his guilt.

MHCC: 2Sa 5:6-10

The enemies of God's people are often very confident of their own strength, and most secure when their day to fall draws nigh. But the pride and insolence of the Jebusites animated David, and the Lord God of hosts was with him. Thus in the day of God's power, Satan's strong-hold, the human heart, is changed into a habitation of God through the Spirit, and into a throne on which the Son of David rules, and brings every thought into obedience to himself. May He thus come, and claim, and cleanse, each of our hearts; and, destroying every idol, may he reign there for ever!

Matthew Henry: 2Sa 5:6-10

If Salem, the place of which Melchizedec was king, was Jerusalem (as seems probable from Psa 76:2), it was famous in Abraham's time. Joshua, in his time, found it the chief city of the south part of Canaan, Jos 10:1-3. It fell to Benjamin's lot (Jos 18:28), but joined close to Judah's, Jos 15:8. The children of Judah had taken it (Jdg 1:8), but the children of Benjamin suffered the Jebusites to dwell among them (Jdg 1:21), and they grew so upon them that it became a city of Jebusites, Jdg 19:11. Now the very first exploit David did, after he was anointed king over all Israel, was to gain Jerusalem out of the hand of the Jebusites, which, because it belonged to Benjamin, he could not well attempt till that tribe, which long adhered to Saul's house (1Ch 12:29), submitted to him. Here we have,

I. The Jebusites' defiance of David and his forces. They said, Except thou take away the blind and the lame, thou shalt not come in hither, 2Sa 5:6. They sent David this provoking message, because, as it is said afterwards, on another occasion, they could not believe that ever an enemy would enter into the gates of Jerusalem, Lam 4:12. They confided either, 1. In the protection of their gods, which David, in contempt, had called the blind and the lame, for they have eyes and see not, feet and walk not. "But,"say they, "these are the guardians of our city, and except thou take these away (which thou canst never do) thou canst not come in hither."Some think they were constellated images of brass set up in the recess of the fort, and entrusted with the custody of the place. They called their idols their Mauzzim, or strong-holds (Dan 11:38) and as such relied on them. The name of the Lord is our strong tower, and his arm is strong, his eyes are piercing. Or, 2. In the strength of their fortifications, which they thought were made so impregnable by nature or art, or both, that the blind and the lame were sufficient to defend them against the most powerful assailant. The strong-hold of Zion they especially depended on, as that which could not be forced. Probably they set blind and lame people, invalids or maimed soldiers, to make their appearance upon the walls, in scorn of David and his men, judging them an equal match for him. Though there remain but wounded men among them, yet they should serve to beat back the besiegers. Compare Jer 37:10. Note, The enemies of God's people are often very confident of their own strength and most secure when their day to fall draws nigh.

II. David's success against the Jebusites. Their pride and insolence, instead of daunting him, animated him, and when he made a general assault he gave this order to his men: " He that smiteth the Jebusites, let him also throw down into the ditch, or gutter, the lame and the blind, which are set upon the wall to affront us and our God."It is probable they had themselves spoken blasphemous things, and were therefore hated of David's soul. Thus 2Sa 5:8 may be read; we fetch our reading of it from 1Ch 11:6, which speaks only of smiting the Jebusites, but nothing of the blind and the lame. The Jebusites had said that if these images of theirs did not protect them the blind and the lame should not come into the house, that is, they would never again trust their palladium (so Mr. Gregory understands it) nor pay the respect they had paid to their images; and David, having gained the fort, said so too, that these images, which could not protect their worshippers, should never have any place there more.

III. His fixing his royal seat in Sion. He himself dwelt in the fort (the strength whereof, which had given him opposition, and was a terror to him, now contributed to his safety), and he built houses round about for his attendants and guards (2Sa 5:9) from Millo (the town-hall, or state-house) and inward. He proceeded and prospered in all he set his hand to, grew great in honour, strength, and wealth, more and more honourable in the eyes of his subjects and formidable in the eyes of his enemies; for the Lord God of hosts was with him. God has all creatures at his command, makes what use he pleases of them, and serves his own purposes by them; and he was with him, to direct, preserve, and prosper him, Those that have the Lord of hosts for them need not fear what hosts of men or devils can do against them. Those who grow great must ascribe their advancement to the presence of God with them, and give him the glory of it. The church is called Sion, and the city of the living God. The Jebusites, Christ's enemies, must first be conquered and dispossessed, the blind and the lame taken away, and then Christ divides the spoil, sets up his throne there, and makes it his residence by the Spirit.

Keil-Delitzsch: 2Sa 5:6-10

Conquest of the Stronghold of Zion, and Choice of Jerusalem as the Capital of the Kingdom (cf. 1Ch 11:4, 1Ch 11:9). - These parallel accounts agree in all the main points; but they are both of them merely brief extracts from a more elaborate history, so that certain things, which appeared of comparatively less importance, are passed over either in the one or the other, and the full account is obtained by combining the two. The conquest of the citadel Zion took place immediately after the anointing of David as king over all the tribes of Israel. This is apparent, not only from the fact that the account follows directly afterwards, but also from the circumstance that, according to 2Sa 5:5, David reigned in Jerusalem just as many years as he was king over all Israel.

2Sa 5:6

The king went with his men (i.e., his fighting men: the Chronicles have "all Israel,"i.e., the fighting men of Israel) to Jerusalem to the Jebusites, the inhabitants of the land, i.e., the natives or Canaanites; "and they said (the singular ויּאמר is used because היבוּסי is a singular form) to David, Thou wilt not come hither (i.e., come in), but the blind and lame will drive thee away: to say (i.e., by which they meant to say), David will not come in." הסירך is not used for the infinitive, but has been rightly understood by the lxx, Aben Ezra, and others, as a perfect. The perfect expresses a thing accomplished, and open to no dispute; and the use of the singular in the place of the plural, as in Isa 14:32, is to be explained from the fact that the verb precedes, and is only defined precisely by the subject which follows (vid., Ewald , §319, a .). The Jebusites relied upon the unusual natural advantages of their citadel, which stood upon Mount Zion, a mountain shut in by deep valleys on three different sides; so that in their haughty self-security they imagined that they did not even need to employ healthy and powerful warriors to resist the attack made by David, but that the blind and lame would suffice.

2Sa 5:7-8

However, David took the citadel Zion, i.e., "the city of David."This explanatory remark anticipates the course of events, as David did not give this name to the conquered citadel, until he had chosen it as his residence and capital (vid., 2Sa 5:9). ציּון ( Sion ), from ציה , to be dry: the dry or arid mountain or hill. This was the name of the southern and loftiest mountain of Jerusalem. Upon this stood the fortress or citadel of the town, which had hitherto remained in the possession of the Jebusites; whereas the northern portion of the city of Jerusalem, which was upon lower ground, had been conquered by the Judaeans and Benjaminites very shortly after the death of Joshua (see at Jdg 1:8). - In 2Sa 5:8 we have one circumstance mentioned which occurred in connection with this conquest. On that day, i.e., when he had advanced to the attack of the citadel Zion, David said, "Every one who smites the Jebusites, let him hurl into the waterfall (i.e., down the precipice) both the lame and blind, who are hateful to David's soul."This is most probably the proper interpretation of these obscure words of David, which have been very differently explained. Taking up the words of the Jebusites, David called all the defenders of the citadel of Zion "lame and blind,"and ordered them to be cast down the precipice without quarter. צנּור signifies a waterfall ( catarracta ) in Psa 42:8, the only other passage in which it occurs, probably from צנר , to roar. This meaning may also be preserved here, if we assume that at the foot of the steep precipice of Zion there was a waterfall probably connected with the water of Siloah. It is true we cannot determine anything with certainty concerning it, as, notwithstanding the many recent researches in Jerusalem, the situation of the Jebusite fortress and the character of the mountain of Zion in ancient times are quite unknown to us. This explanation of the word zinnor is simpler than Ewald's assumption that the word signifies the steep side of a rock, which merely rests upon the fact that the Greek word καταρράκτης originally signifies a plunge.

(Note: The earliest translators have only resorted to guesses. The Seventy, with their ἁπτέσθω ἐν παραξιφιδι , have combined צנּור with צנּה , which they render now and then μάχαιρα or ῥομφαία . This is also done by the Syriac and Arabic. The Chaldee paraphrases in this manner: "who begins to subjugate the citadel." Jerome , who probably followed the Rabbins, has et tetigisset domatum fistulas (and touched the water-pipes); and Luther, " und erlanget die Dachrinnen "(like the English version, "whosoever getteth up to the gutter:"Tr.). Hitzig's notion, that zinnor signifies ear ("whosoever boxes the ears of the blind and lame") needs no refutation; nor does that of Fr. Böttcher, who proposes to follow the Alexandrian rendering, and refer zinnor to a "sword of honour or marshal's staff,"which David promised to the victor.)

ויגע should be pointed as a Hiphil ויגּע . The Masoretic pointing ויגּע arises from their mistaken interpretation of the whole sentence. The Chethibh שׂנאו might be the third pers. perf. , "who hate David's soul;"only in that case the omission of עשׁר would be surprising, and consequently the Keri שׂנאי is to be preferred. "From this,"adds the writer, "the proverb arose, 'The blind and lame shall not enter the house;' "in which proverb the epithet "blind and lame,"which David applied to the Jebusites who were hated by him, has the general signification of "repulsive persons,"with whom one does not wish to have anything to do. In the Chronicles not only is the whole of 2Sa 5:7 omitted, with the proverb to which the occurrence gave rise, but also the allusion to the blind and lame in the words spoken by the Jebusites (2Sa 5:6); and another word of David's is substituted instead, namely, that David would make the man who first smote the Jebusites, i.e., who stormed their citadel, head and chief ;

(Note: This is also inserted in the passage before us by the translators of the English version: "he shall be chief and captain."- Tr.)

and also the statement that Joab obtained the prize. The historical credibility of the statement cannot be disputed, as Thenius assumes, on the ground that Joab had already been chief ( sar ) for a long time, according to 2Sa 2:13 : for the passage referred to says nothing of the kind; and there is a very great difference between the commander of an army in the time of war, and a "head and chief,"i.e., a commander-in-chief. The statement in 2Sa 5:8 with regard to Joab's part, the fortification of Jerusalem, shows very clearly that the author of the Chronicles had other and more elaborate sources in his possession, which contained fuller accounts than the author of our books has communicated.

2Sa 5:9

"David dwelt in the fort," i.e., he selected the fort or citadel as his palace, "and called it David's city." David may have been induced to select the citadel of Zion as his palace, and by so doing to make Jerusalem the capital of the whole kingdom, partly by the natural strength of Zion, and partly by the situation of Jerusalem, viz., on the border of the tribes of Benjamin and Judah, and tolerably near to the centre of the land. "And David built, i.e., fortified (the city of Zion), round about from Millo and inwards." In the Chronicles we have ועד־הסּביב , "and to the environs or surroundings,"i.e., to the encircling wall which was opposite to the Millo. The fortification "inwards"must have consisted in the enclosure of Mount Zion with a strong wall upon the north side, where Jerusalem joined it as a lower town, so as to defend the palace against the hostile attacks on the north or town side, which had hitherto been left without fortifications. The "Millo" was at any rate some kind of fortification, probably a large tower or castle at one particular part of the surrounding wall (comp. Jdg 9:6 with Jdg 9:46 and Jdg 9:49, where Millo is used interchangeably with Migdal ). The name ("the filling") probably originated in the fact that through this tower or castle the fortification of the city, or the surrounding wall, was filled or completed. The definite article before Millo indicates that it was a well-known fortress, probably one that had been erected by the Jebusites. With regard to the situation of Millo , we may infer from this passage, and 1Ch 11:8, that the tower in question stood at one corner of the wall, either on the north-east or north-west, "where the hill of Zion has the least elevation and therefore needed the greatest strengthening from without"(Thenius on 1Ki 9:15). This is fully sustained both by 1Ki 11:27, where Solomon is said to have closed the breach of the city of David by building (fortifying) Millo, and by 2Ch 32:5, where Hezekiah is said to have built up all the wall of Jerusalem, and made Millo strong, i.e., to have fortified it still further (vid., 1Ki 9:15 and 1Ki 9:24).

2Sa 5:10

And David increased in greatness, i.e., in power and fame, for Jehovah the God of hosts was with him.

Constable: 2Sa 1:1--8:18

V. DAVID'S TRIUMPHS chs. 1--8

The first 20 chapters of 2 Samuel are divisible into four units each of which ends with a list of names that is four verses long (1:1-3:5; 3:6-5:16; 5:17-8:18; 9:1-20:26).² The first two units conclude with lists of David's sons that were born to him first in Hebron and then in Jerusalem. The second two units end with lists of David's officials. This structural division is helpful to observe because it clarifies the writer's intent in 2 Samuel: to provide a record of the consolidation of Israel's monarchy. The first three units are generally positive and describe David's triumphs whereas the last unit is generally negative and relates David's troubles.

In chapters 1-8 the writer's fertility motif reaches a climax in his description of David's reign. 1:1 and 8:13 form an inclusio that surrounds this section.³

"The thesis of the author--that Israel is blessed with fertility when the nation (and the epitome of the nation, the king) is following the [Mosaic] covenant--is demonstrated in these chapters."⁴

Constable: 2Sa 3:6--5:17

B. The Unification of the Kingdom 3:6-5:16

The writer also documented God's blessing on David in this record of how David wisely unified the nation of Israel and became the leader of all 12 tribes.

"The story of how David became king of all Israel follows, in most essentials, the same outline already established in the account of his accession to kingship over Judah (1:1-3:5). Both begin with a warrior trying to curry David's favor (an unnamed Amalekite, 1:1-13; Saul's army commander Abner, 3:6-21) and continue with the execution or murder of the warrior (1:14-16; 3:22-32), which is followed by a lament uttered by David (over Saul and Jonathan, 1:17-27; over Abner, 3:33-34). Near the center of each literary unit is a brief report of the anointing of David as king (over Judah, 2:1-7; over Israel, 5:1-5). David and his men are then successful in defeating their enemies (2:8-3:1; 5:6-12), and each unit concludes with a list of sons/children born to David (in Hebron, 3:2-5; in Jerusalem, 5:13-16). The similarities between the two sections point to the careful craftsmanship of a single author, who now sets about to tell his readers that just as the house of David has replaced Saul and his house in southern Canaan (1:1-3:5), so also David's house is about to replace that of Saul in the rest of the land as well (3:6-5:16)."³⁵

Constable: 2Sa 5:1-12

3. David's acceptance by all Israel 5:1-12

In 1004 B.C. David became king of all Israel and Judah.⁵⁰ This was his third anointing (cf. 1 Sam. 16:13; 2 Sam. 2:4). The people acknowledged David's previous military leadership of all Israel as well as God's choice of him to shepherd His people as their king.

"In the ancient East, shepherd at an early date became a title of honor applied to divinities and rulers alike."⁵¹

This is the first time the Bible refers to a specific human ruler as a shepherd,⁵² though as an analogy the term appears earlier (Num. 27:17) and with reference to God (Gen. 48:15; 49:24). The New Testament refers to David's greatest son, Jesus Christ, as the "Good Shepherd" (John 10:11, 14), the "Great Shepherd" (Heb. 13:20), and the "Chief Shepherd" (1 Pet. 5:4).

The fact that Samuel had anointed David when he was a youth was evidently now common knowledge in Israel. Therefore we should regard previous resistances to his assuming the throne after Saul's death as rebellions against the known will of God. The covenant (v. 3) was an agreement between the people and the king before God.⁵³ Probably it included a fresh commitment to the Mosaic Covenant.

"Thirty years old (v. 4) was regarded as an ideal age at which to take on responsibility (cf. Num. 4:3; Lk. 3:23)."⁵⁴

Three prominent descendants of Jacob began their ministries at or near the age of 30: Joseph (Gen. 41:46), David (v. 4), and Jesus (Luke 3:23). The total years David reigned were 1011-971 B.C.

"[Verses] 6-16 highlight key events of David's entire reign and are followed by summaries of his experiences in the military (vv. 17-25), cultic (ch. 6), and theological (ch. 7) arenas."⁵⁵

Jerusalem was an excellent choice for a capital. It stood on the border between Benjamin and Judah so both tribes felt they had a claim to it. It was better than Hebron in southern Judah far from the northern tribes, or Shechem, Shiloh, or some other northern town that would have been too far from the Judahites. Joshua had captured Jerusalem (Josh. 10), but shortly after that the native inhabitants, the Jebusites, retook it (Judg. 1:21). It seems to have remained in Jebusite control since then. Its elevated location made it fairly easy to defend. David may have chosen Jerusalem also because he appears to have seen himself as the spiritual successor of Melchizedek, a former king of Jerusalem in Abraham's day (Gen. 14; cf. Ps. 110:4-6).⁵⁶ One scholar estimated that the population of the city at this time was about 2,500 people.⁵⁷

"Jerusalem is usually described as a city-state, and the position envisaged after its storming by David and his troops is that it remained a city-state; the coming of David meant only a change of city ruler. . . . The inhabitants remained, but their fortress had now become the personal possession of David and was under his control."⁵⁸

The interchange concerning the blind and the lame (vv. 6, 8) seems to be "pre-battle verbal taunting" (cf. 2 Kings 18:19-27).⁵⁹ The Jebusites claimed that their town was so secure that even disabled inhabitants could withstand an invasion.⁶⁰ David countered by taking them at their word and applying "the blind and the lame" to all the Jebusite inhabitants of Jerusalem. His hatred was for the Jebusites, using the figure that they themselves had chosen to describe themselves, not for literally blind and lame people. "The blind and the lame" evidently became a nickname for the Jebusites as a result of this event.

Joab captured the city for David, and from then on people referred to it as the City of David and Zion (1 Chron. 11:6).⁶¹ The Millo (a transliteration of the Hebrew word, v. 9) probably consisted of terrace-like fortifications on the hill's east side. Some of the older commentators and others who did not have access to recent archaeological discoveries viewed the Millo as a large tower or castle.

"As was characteristic of all the great walled cities of Canaan, Jerusalem had a vertical water shaft connecting with a tunnel leading to an underground water supply outside the walls."⁶²

It was through this secret passage that Joab took the city.⁶³

"Two of the most significant events in world history now took place. The first was when David became king of a united Israel. The second was when he made Jerusalem the capital of his united realm."⁶⁴

The writer identified the key to David's success in verse 10. The Lord chose David as His anointed by sovereign election. David had nothing to do with that. However, Yahweh continued to bless David because David related to God properly.

The information we have about Hiram, the king of Tyre, indicates that he reigned there about 980-947 B.C.⁶⁵ That would mean Hiram's reign coincided with only the last nine years of David's reign and the first 24 years of Solomon's reign. This information helps us see that David built his palace (v. 11) late in his reign. Verse 11 therefore evidently does not describe something that took place immediately after David captured and fortified Jerusalem (vv. 6-10). It was a later project. The writer probably mentioned it here because it illustrates another important evidence of David's control over all Israel.

"David has joined the nations. David is a practitioner of alliances and accommodations. . . . Jeremiah later sees that cedar and its accompanying opulence will talk Judean kings out of justice (Jer. 22:13-18). Verse 11 sounds like a historical report, but it is in fact an ominous act of warning."⁶⁶

Verse 12 is key to understanding why David prospered as Israel's king. David realized that Yahweh was Israel's real sovereign. Saul was never willing to acknowledge this. He saw himself as the ultimate authority in Israel. In contrast, David regarded his own kingship as a gift from God. He realized, too, that God had placed him on the throne for the Israelites' welfare, not for his own personal glory. Saul failed here as well. David had a proper view of his role in Israel's theocratic government.

Second Samuel 5:10-16 is most likely a summary of David's entire reign followed by his military (5:17-25), cultic (i.e., formal worship; ch. 6), and theological (ch. 7) achievements. This pattern follows the conventional annalistic style of documenting the reigns of kings that was common in the ancient Near East.

Guzik: 2Sa 5:1-25

2 Samuel 5 - David Made King Over a United Israel

A. David reigns over all Israel.

1. (1-3) The elders of Israel recognize David as king over Israel.

Then all the tribes of Israel came to David at Hebron and spoke, saying, "Indeed we are your bone and your flesh. Also, in time past, when Saul was king over us, you were the one who led Israel out and brought them in; and the LORD said to you, 'You shall shepherd My people Israel, and be ruler over Israel.' " Therefore all the elders of Israel came to the king at Hebron, and King David made a covenant with them at Hebron before the LORD. And they anointed David king over Israel.

a. Then all the tribes of Israel came to David: Prior to this, only one of the tribes of Israel recognized David as king. The other tribes recognized the pretend king Ishbosheth, a son of Saul. Ishbosheth was murdered is recorded in 2 Samuel 4 - so now the tribes turn to David.

i. It's sad that the tribes only turned to David when their previous choice was taken away. On the same principle, it's sad when Christians only really recognized Jesus as king when other choices crumble. We should choose Jesus outright, not just when other options fail.

b. We are your bone and your flesh: The elders of Israel received David's leadership because he was an Israelite himself. This was significant because for a period of time David lived as a Philistine among the Philistines. The elders of Israel put that away and embrace David as one of their own.

c. You were the one who led Israel out and brought them in: The elders of Israel received David's leadership because he already had displayed his ability to lead.

d. The LORD said to you, "You shall shepherd My people Israel, and be ruler over Israel": The elders of Israel received David's leadership because it was evident God called him to lead.

i. These three characteristics should mark anyone who leads God's people.

· A leader must belong to God's people in heritage and heart

· A leader must demonstrate capability to lead

· A leader must have an evident call from God

ii. The elders of Israel received David's leadership when they saw these things in David. When we see these same things in leaders we should also receive their leadership.

e. And they anointed David king over Israel: 1 Chronicles 12:23-40 describes the great assembly that gathered in Hebron to recognize David as king over all Israel. Chronicles describes the impressive army that came to Hebron, and numbers the ranks at over 340,000 men. It then describes the scene: All these men of war, who could keep ranks, came to Hebron with a loyal heart, to make David king over all Israel; and all the rest of Israel were of one mind to make David king. And they were there with David three days, eating and drinking, for their brethren had prepared for them . . . for there was joy in Israel. (1 Chronicles 12:38-40)

2. (4-5) The duration of David's reign.

David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah.

a. David was thirty years old: This is a good measuring point for David's life. Samuel anointed David when he was about 15, and he did not take the throne until 30. David spent at least 15 years in preparation for the throne of Israel.

b. In Hebron he reigned . . . in Jerusalem he reigned: All told, David reigned 40 years. As long as his preparation time was, it wasn't too long compared to his reign. God uses great preparation when the task is great.

B. David captures Jerusalem.

1. (6-8) The capture of Jerusalem.

And the king and his men went to Jerusalem against the Jebusites, the inhabitants of the land, who spoke to David, saying, "You shall not come in here; but the blind and the lame will repel you," thinking, "David cannot come in here." Nevertheless David took the stronghold of Zion (that is, the City of David). Now David said on that day, "Whoever climbs up by way of the water shaft and defeats the Jebusites (the lame and the blind, who are hated by David's soul), he shall be chief and captain." Therefore they say, "The blind and the lame shall not come into the house."

a. The king and his men went to Jerusalem against the Jebusites: To this point Jerusalem was a small Canaanite city in the center of Israel. Some 400 years after God commanded Israel to take the whole land, this city was till in Canaanite hands.

b. You shall not come in here; but the blind and the lame will repel you: Because of its location, Jerusalem was an easily defended city. This made the Jebusites overconfident and quick to mock David and his troops.

c. Nevertheless David took the stronghold of Zion: Despite the difficulty, David and his men took the city. Since the water shaft is mentioned, some think that David sent his men through what is called "Warren's Shaft." Whatever exactly their tactics, David and his men persisted through difficult circumstances to defeat an overconfident enemy.

i. On the same principle, King Jesus conquers old strongholds when he becomes king over our life. Territory that should have been given to Him long ago is now conquered. "I want to say to you in the name of the Lord Jesus that there is no habit that has gone so deep but that the power of the blood of Jesus can go deeper, and there is no entrenchment of sin that has gone so far but the power of the risen Lord, by His Holy Spirit, can go further." (Redpath)

2. (9-10) Jerusalem is David's new capital city.

Then David dwelt in the stronghold, and called it the City of David. And David built all around from the Millo and inward. So David went on and became great, and the LORD God of hosts was with him.

a. David dwelt in the stronghold: Jerusalem became the capital city of David's kingdom. It was a good choice because:

· It has no prior tribal association and was therefore good for a unified Israel

· The geography of the city made it easy to defend against a hostile army

b. So David went on and became great: David knew greatness, but he was by no means an "overnight success." David was long prepared for the greatness he later enjoyed, and he came to the place of greatness because the LORD God of hosts was with him.

i. In God's plan there is almost always a hidden price of greatness. Often those who become great among God's people experience much pain and difficulty in God's training process.

3. (11-12) David's palace and greatness.

Then Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters and masons. And they built David a house. So David knew that the LORD had established him as king over Israel, and that He had exalted His kingdom for the sake of His people Israel.

a. They built David a house: This shows David's influence and importance. Neighboring kings honor him with the finest craftsmen and wood to build him a palace. This relationship with Hiram king of Tyre also shows that David was more than a man of war. He knew how to build important political alliances.

b. So David knew: David knew three things that made his reign great. Every godly leader should know these three things very well.

i. David knew that the LORD had established him as king over Israel: David knew that God called him and established him over Israel.

ii. He had exalted His kingdom: David knew that the kingdom belonged to God - it was His kingdom.

iii. For the sake of His people Israel: David knew God wanted to use him as a channel to bless His people. It was not for David's sake that he was lifted up, but for the sake of His people Israel.

4. (13-16) David's many wives.

And David took more concubines and wives from Jerusalem, after he had come from Hebron. Also more sons and daughters were born to David. Now these are the names of those who were born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, Ibhar, Elishua, Nepheg, Japhia, Elishama, Eliada, and Eliphelet.

a. David took more concubines and wives: This was in direct disobedience to Deuteronomy 17:17: Neither shall he multiply wives for himself, lest his heart turn away.

b. More sons and daughters were born to David: Certainly David (and everyone else) saw these many children as God's sign of blessing upon David and his many wives. Yet most of the trouble to come in David's life comes from his relationship with women and from his children.

i. It is often true that the seeds to our future trouble are sown in times of great success and prosperity. In some ways, David handled trials better than success.

C. David defeats the Philistines.

1. (17-19) David fights against Israel's old enemies.

Now when the Philistines heard that they had anointed David king over Israel, all the Philistines went up to search for David. And David heard of it and went down to the stronghold. The Philistines also went and deployed themselves in the Valley of Rephaim. So David inquired of the LORD, saying, "Shall I go up against the Philistines? Will You deliver them into my hand?" And the LORD said to David, "Go up, for I will doubtless deliver the Philistines into your hand."

a. The Philistines also went and deployed themselves: David's success brought new challenges from the outside. As God worked mightily in David's life, the devil also got to work and brought opposition against David.

b. David inquired of the LORD: As David seeks God and looks to Him for guidance he is blessed. God honored David's dependence on Him and gave him the promise of victory.

2. (20-21) David defeats the Philistines at Baal Perazim.

So David went to Baal Perazim, and David defeated them there; and he said, "The LORD has broken through my enemies before me, like a breakthrough of water." Therefore he called the name of that place Baal Perazim. And they left their images there, and David and his men carried them away.

a. The LORD has broken through my enemies before me: At the battle of Baal Perazim David defeated the Philistines with an overwhelming force, like a breakthrough of water.

b. They left their images there, and David and his men carried them away: The Philistines brought their idols to the battle, thinking they would help defeat the Israelites. Because David inquired of God and obeyed God, they carried away the Philistine idols.

3. (22-25) David defeats the Philistines at the Valley of Rephaim.

Then the Philistines went up once again and deployed themselves in the Valley of Rephaim. Therefore David inquired of the LORD, and He said, "You shall not go up; circle around behind them, and come upon them in front of the mulberry trees. And it shall be, when you hear the sound of marching in the tops of the mulberry trees, then you shall advance quickly. For then the LORD will go out before you to strike the camp of the Philistines." And David did so, as the LORD commanded him; and he drove back the Philistines from Geba as far as Gezer.

a. David inquired of the LORD: After the first victory over the Philistines, David was wise enough to wait on the LORD before the second battle. It is easy for many in the same situation to say, "I've fought this battle before. I know how to win. This will be easy." David always triumphed when he sought and obeyed God.

b. You shall not go up; circle around them: God directed David differently in this battle. Even against the same enemy, not every battle is the same.

i. In his commentary on this passage, Adam Clarke noted the remarkable guidance of God in David's life and asked a good question. "How is it that such supernatural directions and assistances are not communicated now? Because they are not asked for; and they are not asked for because they are not expected; and they are not expected because men have not faith; and they have not faith because they are under a refined spirit of atheism, and have no spiritual intercourse with their Maker." (Clarke)

c. The LORD will go out before you to strike the camp of the Philistines: At the battle of Rephaim David waited for the LORD to strike the camp of the enemy first. The sign of the LORD's work was the sound of marching in the tops of the mulberry trees.

i. "As the Rabbis have it, and it is a very pretty conceit if it be true, the footsteps of angels walking along the tops of the mulberry trees make them rustle; that was the sign for them to fight, when God's cherubim were going with them, when they should come, who can walk through the clouds and fly through the air, led by the great Captain himself, walking along the mulberry trees, and so make a rustle by their celestial footsteps." (Spurgeon)

ii. At the signal that the LORD was at work, David and his troops rushed forward to victory. This principle is true in our every-day walk with God. When we sense that the Lord is at work, we must advance quickly and we will see a great victory won. "We must also, in the spiritual warfare, observe and obey the motions of the Spirit, when he setteth up his standard; for those are the sounds of God's goings, the footsteps of his anointed." (Trapp)

iii. There is something wonderful about the King James Version translation of 2 Samuel 5:24: when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself. When you hear the work of God happening, bestir thyself - advance quickly. Spurgeon liked to point out that it said bestir thyself - often we think we must stir others up. That often just becomes hype and emotionalism. Instead, stir yourself.

iv. When we see the work of God happening around us, it is like the sound in the mulberry trees - the rustling sound should awaken us to prayer and devotion. A time of crisis or tragedy is also like the sound in the mulberry trees - the rustling sound should awaken us to confession and repentance. "Now, what should I do? The first thing I will do is, I will bestir myself. But how shall I do it? Why, I will go home this day, and I will wrestle in prayer more earnestly than I have been wont to do that God will bless the minister, and multiply the church." (Spurgeon)

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 5 (Chapter Introduction)

Overview

2Sa 5:1, The tribes come to Hebron and anoint David over Israel; 2Sa 5:4, David’s age; 2Sa 5:6, He taking Zion from the Jebusites, dwells in it; 2Sa 5:11, Hiram sends to David; 2Sa 5:13, Eleven sons are born to him in Jerusalem; 2Sa 5:17, David, directed by God, smites the Philistines at Baal-perazim; 2Sa 5:22, and again at the mulberry trees.

Poole: 2 Samuel 5 (Chapter Introduction)

SAMUEL CHAPTER 5

The tribes come to Hebron to anoint David king over all Israel: the years of his reign at Hebron and Jerusalem: his age, 2Sa 5:1-5 . He taketh the strong hold of Zion from the Jebusites, and dwelleth there, 2Sa 5:6-10 . Hiram maketh a league with David, and sendeth wood and workmen to build a house, 2Sa 5:11,12 . He taketh more wives, and eleven sons are born to him at Jerusalem, 2Sa 5:13-16 . David, directed by God, smiteth the Philistines at Baal-perazin, 2Sa 5:17-21 ; and again at the mulberry trees, 2Sa 5:22-25 .

To wit, by their ambassadors, Ish-bosheth and Abner being now dead, and that without David’ s concurrence.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 5 (Chapter Introduction)

(2Sa 5:1-5) David king over all Israel.

(2Sa 5:6-10) He takes the strong-hold of Zion.

(2Sa 5:11-16) David's kingdom established.

(2Sa 5:17-25) He defeats the Philistines.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 5 (Chapter Introduction)

How far Abner's deserting the house of Saul, his murder, and the murder of Ish-bosheth, might contribute to the perfecting of the revolution, and the establishing of David as king over all Israel, does not appear; but, it should seem, that happy change followed presently thereupon, which in this chapter we have an account of. Here is, I. David anointed king by all the tribes (2Sa 5:1-5). II. Making himself master of the strong-hold of Zion (2Sa 5:6-10). III. Building himself a house and strengthening himself in his kingdom (2Sa 5:11, 2Sa 5:12). IV. His children that were born after this (2Sa 5:13-16). V. His victories over the Philistines (2Sa 5:17-25).

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 5 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 5

In this chapter we have an account of all the tribes of Israel coming to Hebron, and anointing David king over them, 2Sa 5:1; of his expedition against the Jebusites in Jerusalem, and taking from them the strong hold of Zion, 2Sa 5:6; of his building an house for himself, and of his building up his family, by taking more wives and concubines, and having more children, whose names are given, 2Sa 5:11; and of an invasion of the land by the Philistines, and David's victory over them, 2Sa 5:17.