Text -- 2 Samuel 5:2-25 (NET)

5:2 In the past, when Saul was our king, you were the real leader in Israel. The Lord said to you, ‘You will shepherd my people Israel; you will rule over Israel.’” 5:3 When all the leaders of Israel came to the king at Hebron, King David made an agreement with them in Hebron before the Lord. They designated David as king over Israel. 5:4 David was thirty years old when he began to reign and he reigned for forty years. 5:5 In Hebron he reigned over Judah for seven years and six months, and in Jerusalem he reigned for thirty-three years over all Israel and Judah.

David Occupies Jerusalem

5:6 Then the king and his men advanced to Jerusalem against the Jebusites who lived in the land. The Jebusites said to David, “You cannot invade this place! Even the blind and the lame will turn you back, saying, ‘David cannot invade this place!’” 5:7 But David captured the fortress of Zion (that is, the city of David). 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.” 5:9 So David lived in the fortress and called it the City of David. David built all around it, from the terrace inwards. 5:10 David’s power grew steadily, for the Lord God who commands armies was with him. 5:11 King Hiram of Tyre sent messengers to David, along with cedar logs, carpenters, and stonemasons. They built a palace for David. 5:12 David realized that the Lord had established him as king over Israel and that he had elevated his kingdom for the sake of his people Israel. 5:13 David married more concubines and wives from Jerusalem after he arrived from Hebron. Even more sons and daughters were born to David. 5:14 These are the names of children born to him in Jerusalem: Shammua, Shobab, Nathan, Solomon, 5:15 Ibhar, Elishua, Nepheg, Japhia, 5:16 Elishama, Eliada, and Eliphelet.

Conflict with the Philistines

5:17 When the Philistines heard that David had been designated king over Israel, they all went up to search for David. When David heard about it, he went down to the fortress. 5:18 Now the Philistines had arrived and spread out in the valley of Rephaim. 5:19 So David asked the Lord, “Should I march up against the Philistines? Will you hand them over to me?” The Lord said to David, “March up, for I will indeed hand the Philistines over to you.” 5:20 So David marched against Baal Perazim and defeated them there. Then he said, “The Lord has burst out against my enemies like water bursts out.” So he called the name of that place Baal Perazim. 5:21 The Philistines abandoned their idols there, and David and his men picked them up. 5:22 The Philistines again came up and spread out in the valley of Rephaim. 5:23 So David asked the Lord what he should do. This time the Lord said to him, “Don’t march straight up. Instead, circle around behind them and come against them opposite the trees. 5:24 When you hear the sound of marching in the tops of the trees, act decisively. For at that moment the Lord is going before you to strike down the army of the Philistines.” 5:25 David did just as the Lord commanded him, and he struck down the Philistines from Gibeon all the way to Gezer.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 5:2

That is, rule them, and take care of them, as a shepherd doth of his sheep, Psa 78:70-71. This expression, he useth to admonish David, that he was not made a king to advance his own glory, but for the good of his people; whom he ought to rule with all tenderness, and to watch over with all diligence.

Wesley: 2Sa 5:3

Whereby David obliged himself to rule them according to God's laws; and the people promised obedience to him.

Wesley: 2Sa 5:6

They confided in the strength of their fortifications, which they thought so impregnable, that the blind and the lame were sufficient to defend them, against the most powerful assailant. And probably they set a parcel of blind and lame people, invalids or maimed soldiers, to make their appearance on the wall, in contempt of David and his men.

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.

Wesley: 2Sa 5:9

Which seems to have been the town - hall or, state - house, near the wall of the city of Zion.

Wesley: 2Sa 5:12

That he might be a blessing to them, and they might be happy under his administration.

Wesley: 2Sa 5:13

_This may well be reckoned amongst David's miscarriages, the multiplication of wives being expresly forbidden to the king, Deu 17:17. It seems to have been his policy, that hereby he might enlarge his family, and strengthen his interest by alliances with so many considerable families. But all these did not preserve him from coveting his neighbour's wife. Rather they inclined him to it: for men who have once broke the fence, will wander carelesly.

Wesley: 2Sa 5:17

To some fortified place to which his people might conveniently resort from all places, and where he might intrench his army, which lay towards the Philistines.

Wesley: 2Sa 5:20

perazim - Whither the Philistines were come from the valley of Rephraim, 1Ch 14:11.

Wesley: 2Sa 5:20

perazim, signifies the master of the breaches: So he ascribes all to God.

Wesley: 2Sa 5:20

As floods or rivers of waters, which break the banks, and overflow a land, and overturn all that stands in their way.

Wesley: 2Sa 5:21

When the ark fell into the hand of the Philistines, it consumed them: but when these images fell into the hands of Israel, they could not save themselves from being consumed.

Wesley: 2Sa 5:22

The expression intimates, that they were very numerous, and made a very formidable appearance. So we read, Rev 20:9, of the church's enemies going up on the breadth of the earth. But the wider they spread themselves, the fairer mark they are for God's arrows.

Wesley: 2Sa 5:23

Directly against them, as the following words explain it.

Wesley: 2Sa 5:23

Where they least expect thee; God's purposes and promises do not exclude men's endeavours.

Wesley: 2Sa 5:24

A noise as it were of persons walking upon the tops of them, which I shall cause; and by this sign, both thou shalt he assured that I am coming to help thee; and the Philistines shall be affrighted, and not perceive the noise of thy army, until thou art upon them.

Wesley: 2Sa 5:24

Fall upon them.

JFB: 2Sa 5:1-2

A combined deputation of the leading authorities in every tribe. [See on 1Ch 11:1.] David possessed the first and indispensable qualification for the throne; namely, that of being an Israelite (Deu 17:15). Of his military talent he had furnished ample proof. And the people's desire for his assumption of the government of Israel was further increased by their knowledge of the will and purpose of God, as declared by Samuel (1Sa 16:11-13).

JFB: 2Sa 5:3

(see on 1Sa 10:17). This formal declaration of the constitution was chiefly made at the commencement of a new dynasty, or at the restoration of the royal family after a usurpation (2Ki 11:17), though circumstances sometimes led to its being renewed on the accession of any new sovereign (1Ki 12:4). It seems to have been accompanied by religious solemnities.

JFB: 2Sa 5:6

The first expedition of David, as king of the whole country, was directed against this place, which had hitherto remained in the hands of the natives. It was strongly fortified and deemed so impregnable that the blind and lame were sent to man the battlements, in derisive mockery of the Hebrew king's attack, and to shout, "David cannot come in hither." To understand the full meaning and force of this insulting taunt, it is necessary to bear in mind the depth and steepness of the valley of Gihon, and the lofty walls of the ancient Canaanitish fortress.

JFB: 2Sa 5:7

Whether Zion be the southwestern hill commonly so-called, or the peak now level on the north of the temple mount, it is the towering height which catches the eye from every quarter--"the hill fort," "the rocky hold" of Jerusalem.

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).

JFB: 2Sa 5:9

Having taken it by storm, he changed its name to "the city of David," to signify the importance of the conquest, and to perpetuate the memory of the event.

JFB: 2Sa 5:9

Probably a row of stone bastions placed on the northern side of Mount Zion, and built by David to secure himself on that side from the Jebusites, who still lived in the lower part of the city. The house of Millo was perhaps the principal corner tower of that fortified wall.

JFB: 2Sa 5:11-12

The influx of Tyrian architects and mechanics affords a clear evidence of the low state to which, through the disorders of long-continued war, the better class of artisans had declined in Israel.

JFB: 2Sa 5:13

In this conduct David transgressed an express law, which forbade the king of Israel to multiply wives unto himself (Deu 17:17).

JFB: 2Sa 5:17

During the civil war between the house of Saul and David, those restless neighbors had remained quiet spectators of the contest. But now, jealous of David, they resolved to attack him before his government was fully established.

JFB: 2Sa 5:18

That is, "of giants," a broad and fertile plain, which descends gradually from the central mountains towards the northwest. It was the route by which they marched against Jerusalem. The "hold" to which David went down "was some fortified place where he might oppose the progress of the invaders," and where he signally defeated them.

JFB: 2Sa 5:21

Probably their "lares" or household deities, which they had brought into the field to fight for them. They were burnt as ordained by law (Deu 7:5).

JFB: 2Sa 5:22

The next year they renewed their hostile attempt with a larger force, but God manifestly interposed in David's favor.

JFB: 2Sa 5:24

Now generally thought not to be mulberry trees, but some other tree, most probably the poplar, which delights in moist situations, and the leaves of which are rustled by the slightest movement of the air [ROYLE].

Clarke: 2Sa 5:3

They anointed David king - This was the third time that David was anointed, having now taken possession of the whole kingdom.

Clarke: 2Sa 5:6

The king and his men went to Jerusalem - This city was now in the hands of the Jebusites; but how they got possession of it is not known, probably they took it during the wars between Ish-bosheth and David. After Joshua’ s death, what is called the lower city was taken by the Israelites; and it is evident that the whole city was in their possession in the time of Saul, for David brought the head of Goliath thither, 1Sa 17:54. It appears to have been a very strong fortress, and, from what follows, deemed impregnable by the Jebusites. It was right that the Israelites should repossess it; and David very properly began his reign over the whole country by the siege of this city

Clarke: 2Sa 5:6

Except thou take away the blind and the lame - Scarcely a passage in the sacred oracles has puzzled commentators more than this. For my own part, I do not think that it is worth the labor spent upon it, nor shall I encumber these pages with the discordant opinions of learned men. From the general face of the text it appears that the Jebusites, vainly confiding in the strength of their fortress, placed lame and blind men upon the walls, and thus endeavored to turn into ridicule David’ s attempt to take the place: Thou shalt not come in hither, except thou take away the blind and the lame; nothing could be more cutting to a warrior

Dr. Kennicott has taken great pains to correct this passage, as may be seen in his First Dissertation on the Hebrew Text, pages 27 to 47. I shall insert our present version with his amended text line for line, his translation being distinguished by italics; and for farther information refer to Dr. K.’ s work

2Sa 5:6.

Jerusalem unto the Jebusites, the inhabitants of	Jerusalem unto the Jebusites, the inhabitants of
the land: who spake unto David, saying,	the land; who spake unto David, saying;
Except thou take away the blind and the	Thou shalt not come in hither; for the blind
lame, thou shalt not come in hither: thinking,	and the lame shall drive thee away by saying,
David cannot come in hither.	"David shall not come in hither."
2Sa 5:8
And David said - Whosoever getteth	And David said - Whosoever smiteth the
up to the gutter, and smiteth the Jebusites,	Jebusites, and through the subterranean passage
and the lame and the blind, that are hated	reacheth the lame and the blind who
of David’ s soul - Wherefore they said, The	hate the life of David (because the blind and
blind and the lame shall not come into the	the lame said, "He shall not come into the
house.	house,") shall be chief and captain. So
	Joab the son of Zeruiah went up first, and
	was chief.

Clarke: 2Sa 5:11

Hiram king of Tyre - He was a very friendly man, and no doubt a believer in the true God. He was not only a friend to David, but also of his son Solomon, to whom, in building the temple, he afforded the most important assistance.

Clarke: 2Sa 5:13

David took him more concubines - He had, in all conscience, enough before; he had, in the whole, eight wives and ten concubines. That dispensation permitted polygamy, but from the beginning it was not so; and as upon an average there are about fourteen males born to thirteen females, polygamy is unnatural, and could never have entered into the original design of God.

Clarke: 2Sa 5:14

These be the names - Eleven children are here enumerated in the Hebrew text; but the Septuagint has no less than twenty-four. I shall insert their names, and the reader if he please may collate them with the text: Sammus, Sobab, Nathan, Solomon, Ebear, Elisue, Naphek, Jephies, Elisama, Elidae, Eliphalath, Samae, Jessibath, Nathan, Galimaan, Jebaar, Theesus, Eliphalat, Naged, Naphek, Jonathan, Leasamus, Baalimath, and Eliphaath. There is no doubt some corruption in these names; there are two of the name of Nathan, two of Eliphalath, and two of Naphek; and probably Sammus and Samae are the same.

Clarke: 2Sa 5:17

The Philistines came up to seek David - Ever since the defeat of the Israelites and the fall of Saul and his sons, the Philistines seem to have been in undisturbed possession of the principal places in the land of Israel; now, finding that David was chosen king by the whole nation, they thought best to attack him before his army got too numerous, and the affairs of the kingdom were properly settled.

Clarke: 2Sa 5:19

David inquired of the Lord - He considered himself only the captain of the Lord’ s host, and therefore would not strike a stroke without the command of his Superior.

Clarke: 2Sa 5:20

The Lord hath broken forth - He very properly attributes the victory of Jehovah, without whose strength and counsel he could have done nothing

Clarke: 2Sa 5:20

Baal-perazim - The plain or chief of breaches, because of the breach which God made in the Philistine army; and thus he commemorated the interference of the Lord.

Clarke: 2Sa 5:21

They left their images - It was the custom of most nations to carry their gods with them to battle: in imitation of this custom the Israelites once took the ark and lost it in the field; see 1Sa 4:10, 1Sa 4:11.

Clarke: 2Sa 5:23

Fetch a compass behind them - When they may be had, God will not work without using human means. By this he taught David caution, prudence, and dependence on the Divine strength.

Clarke: 2Sa 5:24

When thou hearest the sound of a going - If there had not been an evident supernatural interference, David might have thought that the sleight or ruse de guerre which he had used was the cause of his victory. By the going in the tops of the mulberry trees probably only a rustling among the leaves is intended. The Targum says, a noise; the Arabic has it, the noise of horses’ hoofs.

Clarke: 2Sa 5:25

And David did so - He punctually obeyed the directions of the Lord, and then every thing succeeded to his wish

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. Who believes that God sees all things and is everywhere? Who supposes that he concerns himself with the affairs of his creatures? Who acknowledges him in all his ways? Who puts not his own wisdom, prudence, and strength, in the place of God Almighty? Reader, hast thou faith in God? Then exercise it, cultivate it, and thou mayest remove mountains

It is worthy of remark that David was, by the appointment of God, to feed the people. As he had formerly the care of a flock of sheep, which he was to watch over, defend, lead in and out, and for which he was to find pasture; now he is to watch over, defend, lead in and out, feed, and protect, the Israelites. He is to be the shepherd of the people, not the tyrant or oppressor

In ancient times, among the Greeks, kings were denominated ποιμενες λαου, shepherds of the people; and all good kings were really such: but, in process of time, this pleasing title was changed for βασιλευς and τυραννος, sovereign and tyrant; in neither of which names does any thing of the original title exist. And such are the different political constitutions of the kingdoms of the earth, that it is impossible that in any of them, the British excepted, the king can be the shepherd and father of his people. All the other regal constitutions under the sun permit the sovereign to be despotic, and consequently oppressive and tyrannical if he please. The British alone gives no power of this kind to the prince; by the constitution he is a patriotic king, and by the influence of those maxims of state which are continually presented to his view, and according to which all acts of government are formed, he becomes habitually the father of his people, and in this light alone do the British people behold the British king

David, by his own authority, without any form of law, could slay the Amalekite who said he had killed Saul; and could cut off the heads of Rechab and Baanah, who murdered Ish-bosheth; but, in the government of Britain, the culprit is to be heard in his vindication, witnesses are to be examined, the facts viewed by an upright judge in the light of the law; and then the alleged criminality is left to the decision of twelve honest men, the equals of the accused, who are bound by a solemn oath to decide according to the evidence brought before them. The Israelitish constitution was radically good, but the British constitution is much better. In the former, while the king ruled according to the spirit of the constitution, he could do no wrong, because he was only the vicegerent of the Almighty; in the latter, the king can do no wrong, because he is bound both by the spirit and letter of the law, to do nothing but what is according to the rules of eternal justice and equity laid down in that law; nothing is left to mere regal power or authority, and nothing trusted to human fickleness or caprice. In all his acts he is directed by his nobles and commons; who, being the representatives of all classes of the people, are always supposed to speak their mind. Well may it be said, Blessed are the people who are in such a case!

Defender: 2Sa 5:6

The Jebusites were a tribe descended from Mizraim, the son of Ham (Gen 10:16), and had been in Canaan since at least the time of Abraham (Gen 15:21). Joshua had been unable to drive them out of Jerusalem, their capital, and neither had the hosts of the tribes of Judah and Benjamin, who had been given that region of the promised land (Joshua 15:20-62, Jos 15:63; Jdg 1:21). As a result, the Jebusites were quite smug in their fortress, mocking David by saying their blind and lame could repel his forces."

Defender: 2Sa 5:7

Despite the arrogance of the Jebusites, David attacked the "lame and the blind," as the Jebusites mockingly called their armies (2Sa 5:8), and took their city on Mount Zion. David henceforth made Jerusalem the capital city of Judah and of all Israel.

Defender: 2Sa 5:7

Jerusalem is called the city of David because he made it his capital. Bethlehem is also called the city of David because David was born there (Luk 2:4, Luk 2:11)."

Defender: 2Sa 5:10

This is the first of numerous occurrences of this majestic name of God."

TSK: 2Sa 5:2

leddest out : Num 27:17; 1Sa 18:13, 1Sa 18:16, 1Sa 25:28; Isa 55:4

feed : 2Sa 7:7; 1Sa 16:1, 1Sa 16:12, 1Sa 16:13, 1Sa 25:30; Psa 78:70-72; Isa 40:11; Eze 34:23; Eze 37:24, Eze 37:25; Mic 5:4; Mat 2:6; Joh 10:3, Joh 10:4, Joh 10:11

a captain : 1Sa 9:16, 1Sa 13:14; 2Ki 20:5; Isa 55:4; Heb 2:10

TSK: 2Sa 5:3

So all : Exo 3:16; 1Ch 11:3

made : 1Sa 11:15; 2Ki 11:17; 2Ch 23:16; Neh 9:38

before : Jdg 11:11; 1Sa 23:18

anointed : 2Sa 2:4; 1Sa 16:13

TSK: 2Sa 5:4

thirty : Luk 3:23

forty : 1Ch 26:31, 1Ch 29:27

TSK: 2Sa 5:5

seven years : 2Sa 2:11; 1Ki 2:11; 1Ch 3:4

TSK: 2Sa 5:6

Jerusalem : Gen 14:18; Jos 10:3; Jdg 1:8; Heb 7:1

the Jebusites : Jos 15:63, Jos 18:28; Jdg 1:8, Jdg 1:21, Jdg 19:10-12

which spake : etc. Dr. Kennicott’ s amended translation is as follows: ""Who spake unto David, saying, Thou shalt not come in hither; for the blind and the lame shall drive thee away, by saying, David shall not come in hither""2Sa 5:8. ""And David said, Whosoever smiteth the Jebusites, and through the subterraneous passage reacheth the lame and the blind, who hate the life of David (because the blind and the lame said, he shall not come into the house), shall be chief and captain. So Joab, the son of Zeriah, went up first, and was chief."

Except : Jer 37:10

thinking, David cannot : or, saying, David shall not, etc

TSK: 2Sa 5:7

Zion : Psa 2:6, Psa 9:11, Psa 48:12, Psa 51:18, Psa 87:2, Psa 132:13; Isa 12:6, Isa 59:20; Mic 4:2; Rom 9:33; Heb 12:22; Rev 14:1

the same : 2Sa 5:9, 2Sa 6:10; 1Ki 2:10, 1Ki 3:1, 1Ki 8:1; 1Ch 11:7; 2Ch 5:2, 2Ch 24:16

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

TSK: 2Sa 5:9

city : 2Sa 5:7

Millo : Jdg 9:6, Jdg 9:20; 1Ki 9:15, 1Ki 9:24, 1Ki 11:27; 1Ch 11:8; 2Ch 32:5

TSK: 2Sa 5:10

went on, and grew great : Heb. went going and growing, 2Sa 3:1; Job 17:9; Pro 4:18; Isa 9:7; Dan 2:44, Dan 2:45; Luk 2:52

the Lord : Gen 21:22; Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10; Rom 8:31

TSK: 2Sa 5:11

Hiram : 1Ki 5:1, 1Ki 5:2, 1Ki 5:8, 1Ki 5:9; 1Ch 14:1

masons : Heb. hewers of the stone of the wall

they built : 2Sa 7:2; 1Ki 7:1-12; Ecc 2:4-11; Jer 22:14-16

TSK: 2Sa 5:12

David : 2Sa 7:16; 1Ch 14:2

his people : 1Ki 10:9; 2Ch 2:11; Est 4:14; Isa 1:25-27; Dan 2:30

TSK: 2Sa 5:13

Gen 25:5, Gen 25:6; Deu 17:17; 1Ch 3:9, 1Ch 14:3-7; 2Ch 11:18-21, 2Ch 13:21

TSK: 2Sa 5:14

the names : 1Ch 3:5-9, 1Ch 14:4

Shammuah : or, Shimea, 1Ch 3:5

Nathan : 2Sa 12:1-7; Luk 2:31

Solomon : 2Sa 12:24, 2Sa 12:25; Mat 1:6

TSK: 2Sa 5:15

Elishua : or, Elishama, 1Ch 3:6, 1Ch 14:5

TSK: 2Sa 5:16

Eliada : or, Beeliada, 1Ch 14:7

Eliphalet : Eliphelet, 1Ch 3:8

TSK: 2Sa 5:17

But when : 1Ch 14:8, 1Ch 14:9; Psa 2:1-5; Rev 11:15-18

the hold : 2Sa 23:14; 1Ch 11:16

TSK: 2Sa 5:18

the valley : 2Sa 23:13; Gen 14:5; Jos 15:8; 1Ch 11:15; Isa 17:5

TSK: 2Sa 5:19

inquired : 2Sa 2:1; 1Sa 23:2, 1Sa 23:4, 1Sa 30:7, 1Sa 30:8; Jam 4:15

And the Lord : 2Sa 5:23; Jdg 20:28; 1Sa 28:6, 1Sa 30:8; 1Ki 22:6, 1Ki 22:15-23; Pro 3:6

TSK: 2Sa 5:20

Baalperazim : that is, The plain of breaches, Isa 28:21

TSK: 2Sa 5:21

David : Deu 7:5, Deu 7:25; 1Sa 5:2-6; 1Ch 14:11, 1Ch 14:12; Isa 37:19

burned them : or, took them away, Isa 46:1, Isa 46:2; Jer 43:12

TSK: 2Sa 5:22

came up : 1Ki 20:22; 1Ch 14:13

TSK: 2Sa 5:23

inquired : 2Sa 5:19

fetch : Jos 8:2, Jos 8:7; 1Ch 14:14; Mat 9:29, Mat 9:30, Mat 8:23-25; Joh 9:6, Joh 9:7

the mulberry trees : The word bechaim , rendered mulberry trees, is rendered by Aquila, απιων , pear-trees, as the LXX also render in 1Ch 14:14, 1Ch 14:15; and so the Vulgate in both places has pyrorum . The Rabbins, however, believe bacha signifies the mulberry-tree; with whom Ursinus agrees. It more probably denotes a large shrub which the Arabs still call baca , from its distilling an odoriferous gum, from bachah to distil, as tears. Of this opinion is Celsius, who quotes a passage from Abulfadi, who describes it as a balsam shrub, having longish leaves, and bearing a large fruit with an acrid taste. M. Forskal mentions a tree by the name of beca , with leaves rather ovated, smooth, entirecaps1 . icaps0 ts berries are poisonous to the sheep.

TSK: 2Sa 5:24

sound : 2Ki 7:6

thou shalt bestir : Jdg 4:14, Jdg 7:15; 1Sa 14:9-12; 1Ch 14:15; Phi 2:11, Phi 2:12

TSK: 2Sa 5:25

Geba : 1Ch 14:16, Gibeon

Gazer : Jos 16:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 5:3

Before the Lord - Abiathar and Zadok the priests were both with David, and the tabernacle and altar may have been at Hebron, though the ark was at Kirjath-jearim.

Barnes: 2Sa 5:4

The age of David is conclusive as to the fact that the earlier years of Saul’ s reign (during which Jonathan grew up to be a man) are passed over in silence, and that the events narrated from 1 Sam. 13 to the end of the book did not occupy more than 10 years. If David was 20 years old at the time he killed Goliath, four years in Saul’ s service, four years of wandering from place to place, one year and four months in the country of the Philistines, and a few months after Saul’ s death, would make up the 10 years necessary to bring him to the age of 30.

Barnes: 2Sa 5:6

David immediately after being anointed king of Israel, probably wished to signalize his accession by an exploit which would be popular with all Israel, and especially with Saul’ s tribe, Benjamin. He discerned the importance of having Jerusalem for his capital both because it belonged as much to Benjamin as to Judah, and on account of its strong position.

Except thou take away the blind ... - Rather, "and (the Jebusite) spake to David, saying, Thou shalt not come hither, but the blind and the lame shall keep thee off,"i. e. so far shalt thou be from taking the stronghold from us, that the lame and blind shall suffice to defend the place.

Barnes: 2Sa 5:7

The stronghold of Zion - Or castle 1Ch 11:5, 1Ch 11:7. The ancient Zion was the hill on which the temple stood, and the castle seems to have been immediately to the north of the temple. The modern Zion lies to the southwest of the temple.

The same is the city of David - The name afterward given to it 2Sa 5:9, and by which it was known in the writer’ s time.

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.

Barnes: 2Sa 5:9

David dwelt in the fort - or stronghold, (as in 2Sa 5:7) i. e. eventually, when the buildings were completed, which may not have been for two or three years. Millo appears to have been a fortress of some kind, the northern defense of the city of David, and to have been a part of the original Canaanite defenses of Zion, as appears probable also from there having been a fortress called the house of Millo in the Canaanite city of Shechem. (Jdg 9:6 note, and 2Sa 9:1-13 :20.) Millo may be the native name. Some identify it with the great platform called the Haram es Sherif.

David built round about - Probably meaning built his own house and other houses and streets, all, in short, that caused it to be coiled the city of David. (Compare 1Ch 11:8.) The buildings were within, on the south of Millo, so as to be protected by it on the north, as they were east, west. and south, by the precipitous ravines.

Barnes: 2Sa 5:11

Hiram king of Tyre - Now mentioned for the first time. He survived David, and continued his friendship to Solomon (marginal references). The news of the capture of the city of the Jebusites had doubtless reached Tyre, and created a great impression of David’ s power.

Barnes: 2Sa 5:17

The hold - Not the same place which is so named in 2Sa 5:7, 2Sa 5:9, but probably the cave (or hold) of Adullam 2Sa 23:13. The invasion most probably took place before David had completed his buildings in the city of David; and is probably referred to in 2Sa 23:8-17.

Barnes: 2Sa 5:20

Baal-perazim - Master or possessor of breaches, equivalent to place of breaches. It was on a hill near Gibeon (see the marginal reference).

Barnes: 2Sa 5:21

And there they left their images - An indication of the precipitancy of their flight, and the suddenness with which the Israelites burst upon them like a "breach of waters."The King James Version rendering "Burned them,"does not give a translation (compare the margin), but a gloss, warranted by the explanation given in marginal references

Barnes: 2Sa 5:23

The mulberry trees - Rather, the Bacah-tree, and found abundantly near Mecca. It is very like the balsam-tree, and probably derives its name from the exudation of the sap in drops like tears when a leaf is torn off. Some think the valley of Baca Psa 84:6 was so called from this plant growing there.

Barnes: 2Sa 5:25

Geba - Better, as in marginal reference "Gibeon."Gazer should be "Gezer"(Jos 10:33, etc.); it lay between the nether Bethhoron and the sea; on the direct route therefore which the Philistines, fleeing from Gibeon, would take. The exact site has now been identified (1Ki 9:16).

Poole: 2Sa 5:2

Thou wast our chief commander in our expeditions against the Philistines, and therefore art most fit to be king over us.

The Lord said to thee to wit, by Samuel, 1Sa 16:11-13 ; for though the words vary, yet the sense is the same.

Thou shalt feed my people Israel i.e. rule them, and take care of them, as a shepherd doth of his sheep, Psa 78:70,71 . This expression he useth to admonish David, that he was not made a king to advance his own glory and interest, but for the good and benefit of his people; and that he ought to rule them with all tenderness, and to watch over them with all diligence.

Poole: 2Sa 5:3

King David made a league with them whereby he obliged himself to rule them according to God’ s laws; and the people promised fidelity and obedience to him.

Before the Lord either,

1. Before the ark, which might be here, though that be not mentioned in this place. Or,

2. Before the priest clothed with the ephod; whereby he was in a manner put into God’ s presence. Or rather,

3. In the congregation of the mighty, or magistrates, where God used to be present, Psa 82:1 ; in the public assembly now met together in God’ s name and fear, and as in his presence, to call upon him, to appeal to him as the witness and judge of their transactions. Compare Jud 11:11 1Sa 23:18 . They anointed David ; either by a prophet, or the priest, to whom this office belonged. See 2Sa 2:4 .

Poole: 2Sa 5:4

And some odd months, as it follows.

Poole: 2Sa 5:6

Having the advantage of so great a confluence of his people to make him king, he thought fit to begin his reign with some eminent action, and to lead them forth in this expedition; wherein doubtless he asked advice from God, and the consent of the elders now present.

To Jerusalem as the place which God had designed for his worship; and in the centre and heart of his kingdom, and therefore fittest for his royal city.

The Jebusites continued to dwell there in spite of the Benjamites, to whose lot it fell. See Jos 15:63 Jud 1:21 19:10,11 .

Except thou take away the blind and the lame, thou shalt not come in hither or, Thou shalt not come in hither, but the blind and the lame shall remove or hinder thee . By the blind and the lame they understand, either,

1. Their own people; and so they imply that the place was so impregnable, that a few blind and lame men were able to defend it against all David’ s assaults. And these may be called and were the hated of David’ s soul , 2Sa 5:8 , not because they were blind and lame, but because they were Jebusites, a people hated and accursed by God: and the Jebusites of this place were more hateful to him than the rest of that nation; partly, because they possessed this place, which David knew was designed for the one and only place of God’ s solemn worship; and partly because they did so wickedly and insolently defy the armies of Israel, and consequently, the God of Israel. Or,

2. Their gods or images; which, after the manner of the heathens, they worshipped as their tutelary gods, and placed in their gates or walls. These they call blind and lame sarcastically, and with respect to David’ s opinion; as if they said, These gods of ours, whom you Israelites reproach, as blind and lame, Psa 115:5,6 , and so unable to direct and protect us, they will defend us against you; and you will find they are neither blind nor lame, but have eyes to watch for us, and hands to fight against you; and you must conquer them before you can take our city. And these may well be called the hated of David’ s soul . But I prefer the former sense, as being most easy, and natural, and proper; whereas the latter is metaphorical, and seems doubtful and forced.

David cannot come in hither concluding their fort to be impregnable.

Poole: 2Sa 5:7

The strong hold of Zion either,

1. A very strong fort which fitly had built upon Mount Zion; which being taken, the city quickly yielded. Or,

2. The city of Zion, which was very strongly fortified.

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 .

Poole: 2Sa 5:9

Millo seems to have been some large and well fortified building, Jud 9:6 2Ch 32:5 , adjoining or near to the wall of the city of Zion.

Poole: 2Sa 5:10

Grew great in reputation and power.

Poole: 2Sa 5:11

For Lebanon, which was famous for its cedars, was a great part of it in his dominion. For the Tyrians were excellent artists and workmen, as both sacred and profane writers agree.

Poole: 2Sa 5:12

By reflecting upon the promises which God had made. him, and the constant course of God’ s providence favouring him.

Poole: 2Sa 5:13

This may well be reckoned amongst David’ s miscarriages, the multiplication of wives being expressly forbidden to the king, Deu 17:17 . The use of it seems to have been his policy, that hereby he might enlarge his family, and strengthen his interest by alliances with so many considerable families. And the number of wives being not limited, De 17 , he might conceive this was no transgression of that law.

Poole: 2Sa 5:17

Whilst the civil war lasted between the houses of Saul and David, they wisely forbore all hostilities, and left them to tear out one another’ s bowels, that afterwards they might make a more easy conquest of both; but that being ended, and all united under David, they bestir themselves.

To seek David to find him out, and fight against him, and cut him off now in the infancy of his kingdom; whereby they give David a just occasion to fight against them for his own necessary defence, and acquit him from any note of ingratitude, in opposing them who had formerly exercised kindness and hospitality to him; though indeed David’ s obligations were in a manner wholly to Achish, who seems to be dead at this time, there being no mention of him.

To the hold to some fortified place to which his people might conveniently resort from all places, and where he might intrench his army, and which lay towards the Philistines.

Poole: 2Sa 5:18

Or, of the giants ; which lay westward from Jerusalem, and so was the ready way to Jerusalem, which it seems they designed to take.

Poole: 2Sa 5:20

Baal-perazim whither the Philistines were come from the valley of Rephaim, 1Ch 14:11 .

As the breach of waters as floods or rivers of waters, which break the banks, and overflow a land, and overturn all that stands in their way.

Poole: 2Sa 5:21

Their images they seem to have brought into the field to fight for them, as the Israelites had formerly done the ark.

David burned them as God had commanded, Deu 7:5 .

Poole: 2Sa 5:22

The Philistines came up again doubtless with greater force, as those that saw their all lay at stake.

Poole: 2Sa 5:23

Thou shalt not go up to wit, directly against them, as the following words explain it.

Over against the mulberry trees where they least expect thee. God’ s purposes and promises do not exclude men’ s just endeavours, but require them.

Poole: 2Sa 5:24

The sound of a going a noise as it were of persons walking upon the tops of them, which I shall cause; and by this sign, both thou shalt be assured that I am coming to help thee, and the Philistines shall be affrighted and amused, and not perceive the noise of thy army until thou art upon them.

Then thou shalt bestir thyself do thou fall upon them.

Poole: 2Sa 5:25

They followed their victory, and pursued them to their own borders, in which Gazer was, as Josephus relates.

Haydock: 2Sa 5:2

Lead out to battle. His experience in war was a great recommendation. (Haydock) ---

Feed, as a shepherd, under which character he is first represented. (Haydock) ---

Other rulers were afterwards honoured with the same title, (Calmet) particularly the governors of the Church, Acts xx., &c. David's name is written without i, in the books before the captivity; whence Kennicott would infer, that the canticles were perhaps not the work of Solomon, as the i occurs there; Duid for Dud. (Haydock)

Haydock: 2Sa 5:3

Ancients; princes of the tribes, and officers, (Calmet) with all the chief magistrates. (Haydock) ---

The high priest, Abiathar, received the oaths of allegiance from the people, and of the king, who promised to govern according to the laws of God. The ark was probably present, and innumerable sacrifices offered on this solemn occasion, as was usual, 1 Paralipomenon xii. 26. Hebron continued to be a place of sacrifices, chap xv. 7. (Calmet) ---

David had erected here a temporary altar and tabernacle, where Abiathar officiated in his pontifical robes, as it was not safe for the people to go into the dominions of Isboseth, either to Gabaon or to Cariathiarim. (Tostat) ---

Israel, acknowledging the right which David had to the throne, by God's appointment. (Haydock; Worthington)

Haydock: 2Sa 5:4

Forty, a round number, as another half year is specified below; (Calmet) or Solomon might be crowned at the expiration of the 40th year. (Du Hamel)

Haydock: 2Sa 5:6

Land. This was the only canton which the infidels still retained, as they had still possession of the citadel of Jebus, (Calmet) though the Israelites had been in the country above 400 years. (Kennicott) ---

Nothing could reflect greater glory on the beginning of David's reign, than the seizing of this place, (Calmet) which was deemed so impregnable, that the Jebusites thought the blind and the lame were sufficient to defend it. (Haydock) ---

They placed some upon the walls, (Menochius) "despising him, on account of the strength of their walls."

Haydock: 2Sa 5:7

Castle: "the lower city," (Josephus) spread over Mount Sion.

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)

Haydock: 2Sa 5:9

Inwards. He built or repaired the higher "city of David," beginning at Mello, to "fill up" the valley, which Solomon finished, and adorned with a palace, 3 Kings ix. 15., and 4 Kings xii. 20. The place is probably called Asaramel, 1 Machabees xiv. 27. (Calmet) ---

Septuagint and Josephus generally understand Mello to designate the citadel of Sion, or "a complete fortification," to defend the city. Instead of inwards, the Septuagint have, "and his house." But ubithe means, "and to the house," temple, or fort, whence he began the enclosure, so as to make a complete communication. (Kennicott) ---

This city became "the most famous in all the East." (Pliny, [Natural History?] v. 14.) ---

"Walls, built in a crooked manner, according to the rules of art, enclosing two hills, immensely high." (Tacitus, Hist. v.) ---

These hills were multiplied, on account of their different summits, so that Josephus speaks of five hills. The palace of David stood on Sion, the temple on Moria, which was a part of it still more elevated, towards the east. The other hill is often called Acra, by Josephus, and lay southward of Sion. Here the ancient town of Jebus was built. The Machabees took in an adjoining eminence. (Josephus, Jewish Wars vi. 6.) ---

Bethsetta, or the new city, was afterwards enclosed. Herod adorned the city with may superb monuments, both of a public and of a private nature. (Calmet) ---

We read of ten gates, and of four towers, belonging to this city. It was not well supplied with water, and what it had was brackish. The walls seem never to have exceeded four and a half miles; now they are only three, and include Mount Calvary, which was formerly no part of the city. Button says a valley run from west to east, between the two hills of Zion on the south, and Acra on the north; which contradicts the former statement. (Haydock) ---

Villalpand supposes that the citadel was nine and a half stadia, and all the city thirty-five stadia in circumference, eight of which make an Italian mile. (Menochius)

Haydock: 2Sa 5:11

Hiram was a magnificent prince, who kept up a correspondence with Solomon. He greatly adorned the city of Tyre. See Jospehus, contra Apion 1.)

Haydock: 2Sa 5:13

David took more concubines and wives of Jerusalem. Not harlots, but wives of an inferior condition: for such in Scripture are styled concubines. (Challoner) ---

He had in all eight wives, and ten whom he married with less solemnity. He might desire to attach the principal families of the nation, as well as some foreign princes, to his interests. Moses forbids a king to have too many wives, Deuteronomy xvii. 17. (Calmet) ---

But David is never blamed for the transgression of this precept. See chap. iii. 1. (Menochius)

Haydock: 2Sa 5:16

Eliphaleth. Septuagint reckon twenty instead of eleven. (Calmet) ---

The Vatican copy has twenty-four, as some of the names have been read differently, so as to make two persons, and thus frequently a double translation occurs in the Septuagint; the one being taken either from Aquila, &c., or from some more early version, of which we know not the author. (Grabe) (Kennicott, Diss. ii. p. 404.)

Haydock: 2Sa 5:17

Seek, or attack David. He went out to meet them. (Par.[1 Paralipomenon xiv. 8.?]) But receiving an order not to join battle as yet, retired to Odollam, (chap. xxiii. 13., and 1 Paralipomenon xi. 15.; Calmet) a strong hold, with which he was perfectly acquainted. (Haydock)

Haydock: 2Sa 5:18

Raphaim. Septuagint, "of Titans," (Calmet) or giants who had dwelt there. (Menochius) ---

It lay to the west (Menochius) or south of Jerusalem, and extended as far as Bethlehem. David was still more to the south, (Calmet) so that he seemed to be cut off from his capital. But it was secure enough. (Haydock) ---

On this occasion, three of his brave men went through the midst of the enemies' ranks, to fetch water from the spring of Bethlehem, chap. xxiii. 16.

Haydock: 2Sa 5:20

Baal-Pharisim, "the master of the divisions or god of the scattered;" as the place was afterwards called, in memory that David became master, and put the enemy to flight, taking their idols, (Calmet) which were unable to save themselves. (Haydock)

Haydock: 2Sa 5:21

Away, and burnt. (Par.[1 Paralipomenon xiv. 12.?) The ark had on the contrary proved fatal to the gods, and to the people of the Philistines; who might hence perceive the difference there was between the true God and their false gods.

Haydock: 2Sa 5:23

Shall, &c. This consultation is omitted in Hebrew. (Calmet) ---

Protestants, "and when David inquired of the Lord, he said, "Thou shalt not," &c. Septuagint, "and David," &c. (Haydock) ---

Trees. Hebrew Becaim. Septuagint, "of lamentation," Judges ii. 1.

Haydock: 2Sa 5:24

Trees. Many translate the Hebrew, "mulberry trees," or leave the original word, becaim, "the heights of Bochim." Septuagint seem to give a double version: "the sound of the agitation (or Alexandrian, "shutting up," (Haydock) as with an army on all sides) of the woods, of the lamentation. " (Menochius) ---

Theodoret supposes, "the woods put in motion, without any wind." It is thought that an army of spirits went before David, and threw the enemy into a panic. Storms of hail, &c., seem to have also cut them down, Isaias xxviii. 21., and Psalm xvii. 9.

Haydock: 2Sa 5:25

Gabaa, which some would understand of "the hills" of Bochim. (Calmet) ---

But in Septuagint (Alexandrian) and in Paralipomenon, we read Gabaon, a city near the birth-place of Saul. (Haydock) ---

David pursued the enemy by Gabaa, and took from them all the cities of which they had taken possession, after their victory. (Calmet) ---

Gezer was in the tribe of Ephraim, (Menochius) on the confines of the Philistines. (Calmet)

Gill: 2Sa 5:2

Also in time past, when Saul was king over us,.... Even over all the tribes of Israel:

thou wast he that leddest out and broughtest in Israel; that led out the armies of Israel against their enemies, fought their battles for them, obtained victories, and brought the troops under his command home in safety; and the remembrance of these valiant acts of his, which then endeared him to the people, was now another reason for their choosing him king: and another follows, the chiefest of them all:

and the Lord said to thee; when anointed by Samuel; for though what follows is not recorded in so many words, yet the sense of it is expressed in the anointing him to be king, whose office, as such, lay in doing the following things:

thou shalt feed my people Israel; as a shepherd feeds his flock; hence kings were frequently called shepherds, and David particularly, in which he was an eminent type of Christ, see Psa 78:71,

and thou shalt be a captain over Israel; the Targum is,"and thou shalt be king over Israel;''which gives the true sense of the tribes, and which was the chief and prevailing reason with them to make him their king; and which they, at least many of them, would have done before, even immediately upon the death of Saul, but that they were persuaded by Abner to yield obedience to Ishbosheth he set up.

Gill: 2Sa 5:3

So all the elders of Israel came to the king to Hebron,.... Which either explains what is meant by the tribes coming to him, 2Sa 5:1; namely, coming by their elders as their representatives; or else the meaning is, that the messengers the tribes sent, when they returned and reported the favourable reception they had met with from David; the elders of the several tribes, the princes or principal men met, and came together to David in Hebron:

and King David made a league with them before the Lord; the states of the nation; he entered into a covenant with them; he on his part promising to rule them in justice and judgment according to the laws, and they promising to yield a cheerful obedience to him in all things just and lawful: and this was done "before the Lord"; either before the ark of the Lord, as Abarbinel; but that was in Kirjathjearim, from whence it was after this brought by David to this city; rather, as Kimchi observes, wherever all Israel, or the greater part of them, were assembled, there the divine Shechinah or Majesty dwelt; so that what was done in a public assembly was reckoned as done before the Lord, and in his presence; or this covenant was made before the Lord, and each party appealed to him as witness of it, so that it was a very solemn one:

and they anointed David king over Israel; that is, over all Israel, which was the third time of his being anointed; the first was by Samuel, pointing out the person the Lord chose and appointed king; the second was by the tribe of Judah, when they invested him with the office of a king over them; and now by all the tribes, when he was inaugurated into the whole kingdom of Israel; and not only the elders came at this time, but great numbers of the people from the several tribes, and continued with David some days, eating, drinking and rejoicing, see 1Ch 12:1.

Gill: 2Sa 5:4

David was thirty years old when he began reign,.... Over Judah, which was the age of his antitype Christ, when he entered upon his public ministry, Luk 3:23,

and he reigned forty years; and six months, as appears by 2Sa 5:5; but the months are not mentioned, only the round number of years given: two reasons the Jews ^a give for this; the one, that he fled six months from Absalom; the other is, that he was ill in Hebron so long, and therefore are not reckoned.

Gill: 2Sa 5:5

In Hebron he reigned over Judah seven years and six months,.... So long the kingdom of Israel continued in the house of Saul after his death; and by this it appears that David was near thirty eight years of age when the elders of Israel came and made him their king:

and in Jerusalem he reigned thirty and three years over all Israel and Judah; which in all made forty years and six months, see 1Ki 2:11; upon his being made king over all the tribes, as soon as he had taken the strong hold of Zion, which he immediately attacked, as follows, he removed the seat of his kingdom from Hebron to Jerusalem.

Gill: 2Sa 5:6

And the king and his men went to Jerusalem,.... Which, at least part of it, belonged to the tribe of Benjamin; and therefore until all Israel, and that tribe, with the rest, made him king, he did not attempt the reduction of it, but now he immediately set out on an expedition against it:

unto the Jebusites, the inhabitants of the land: who inhabited the country about it, and even dwelt in that itself; for the tribe of Judah could not drive them out at first from that part of it which belonged to them, nor the tribe of Benjamin from that part which was theirs; in short, they became so much masters of it, that it was called, even in later times, Jebus, and the city of the Jebusites; see Jos 15:63 Jdg 1:21,

which spake unto David; when he came up against them, and besieged them:

except thou take away the blind and lame, thou shalt not come in hither; which many understand of their idols and images, which had eyes, but saw not, and feet, but walked not, which therefore David and his men in derision called the blind and lame; these the Jebusites placed for the defence of their city, and put great confidence in them for the security of it, and therefore said to David, unless you can remove these, which you scornfully call the blind and the lame, you will never be able to take the place. And certain it is the Heathens had their tutelar gods for their cities as well as their houses, in which they greatly trusted for their safety; and therefore with the Romans, when they besieged a city, the first thing they attempted to do was by any means, as by songs particularly, to get the tutelar gods out of it ^b; believing otherwise it would never be taken by them; or if it could, it was not lawful to make the gods captives ^c: and to this sense most of the Jewish commentators agree, as Kimchi, Jarchi, Ben Gersom, and R. Isaiah, who take them to be images; some say, made of brass, which were placed either in the streets of the city, or on the towers: it was usual with all nations to place on their walls both their household and country gods, to defend them from the enemy ^d. A learned countryman of ours ^e is of opinion that these were statues or images talismanically made, under a certain constellation, by some skilful in astrology, placed in the recess of the fort, and intrusted with the keeping of it, and in which the utmost confidence was put: but it seems better with Aben Ezra and Abarbinel, and so Josephus ^f, to understand this of blind and lame men; and that the sense is, that the Jebusites had such an opinion of the strength of their city, that a few blind and lame men were sufficient to defend it against David and his army; and perhaps in contempt of him placed some invalids, blind and lame men, on the walls of it, and jeeringly told him, that unless he could remove them, he would never take the city:

thinking: or "saying" ^g; this was the substance of what they said, or what they meant by it:

David cannot come in hither; it is impossible for him to enter it, he cannot and shall not do it, and very probably these words were put into the mouths of the blind and lame, and they said them frequently.

Gill: 2Sa 5:7

Nevertheless, David took the strong hold of Zion,.... A fortress without the city, and separate from it, and which was very strong; and the taking it might facilitate the taking of the city, which yet as appears by what follows, was very difficult to do:

the same is the city of David; it was afterwards so called, where he built an house, and dwelt.

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.

Gill: 2Sa 5:9

So David dwelt in the fort,.... The strong hold of Zion, which he took:

and called it the city of David; from his own name, to keep up the memory of his taking it, and of his habitation in it:

and David built round about, from Millo and inward; built a wall about it, and enlarged the place, increased the buildings both within and without. Millo is supposed to be a ditch round the fort, full of water, from whence it had its name; or was a large hollow place which divided the fort from the lower city, and which afterwards Solomon filled up, and made it a level, and therefore is called so here by anticipation; though Jarchi says it was done by David. According to Dr. Lightfoot ^o, it was a part or Sion, or some hillock, east up against it on the west side; his first sense is best, Millo being no other than the fortress or citadel; which, as Josephus says ^p, David joined to the lower city, and made them one body, and erecting walls about it made Joab superintendent of them; and this was the "round about", or circuit, which David made, reaching from Millo, or the citadel, to that again, which is meant by "inward", or "to the house" ^q, as it should be rendered; that is, to the house of Millo, as in 2Ki 12:20; and so it is said 1Ch 11:8; that David built the city "from Millo round about"; that is, to the same place from whence he began ^r.

Gill: 2Sa 5:10

And David went on, and grew great,.... In honour and wealth, in fame and reputation, in subduing his enemies, obtaining conquests over them, and enlarging his dominions:

and the Lord God of hosts, of armies above and below:

was with him: to whom all his prosperity and success was owing. The Targum is,"the Word of the Lord God of hosts was for his help,''or his helper.

Gill: 2Sa 5:11

And Hiram king of Tyre,.... This was father of that Hiram that lived in the times of Solomon, whose name was Abibalus before he took the name of Hiram, which became a common name of the kings of Tyre; his former name may be seen in the ancient historians quoted by Josephus ^s; of the city of Tyre; see Gill on Isa 23:1; which was built one year before the destruction of Troy ^t. This king, on hearing of David's being acknowledged king by all Israel, and of his taking Jerusalem out of the hands of the Jebusites:

sent messengers to David; to congratulate him upon all this:

and cedar trees, and carpenters, and masons; these might not be sent at first, but David intending to build himself an house, might, by the messengers on their return, request of Hiram to send him timber and workmen for that purpose; the people of Israel being chiefly employed in cultivating their fields, and vineyards, and oliveyards, and feeding their flocks and herds, few of them had any skill in hewing: timber and stone, and building houses, at least not like the Tyrians and Sidonians; see 1Ki 5:6; and accordingly he sent him cedars from Lebanon, a great part of which was in his dominions, and artificers in wood and stone, to build his house in the most elegant manner:

and they built David an house; to dwell in, a stately palace, called an house of cedar, 2Sa 7:2.

Gill: 2Sa 5:12

And David perceived that the Lord had established him king over Israel,.... By the prosperity and success which attended him in everything he set his hand to:

and that he had exalted his kingdom for his people Israel's sake; for their advantage and glory more than for his own.

Gill: 2Sa 5:13

And David took him more concubines and wives out of Jerusalem, after he was come from Hebron,.... He had six when he was at Hebron, 2Sa 3:2, and now he took more, which was not to his honour, and contrary to the law of God, Deu 17:17; the concubines were a sort of half wives, as the word may signify, or secondary ones, and under the others:

and there were yet sons and daughters born to David; besides those in Hebron mentioned in 2Sa 3:2.

Gill: 2Sa 5:14

And these be the names of those that were born unto him in Jerusalem,.... The names of his sons, for his daughters are not mentioned, and these seem to be such only that were born of his wives, see 1Ch 3:9,

Shammua, and Shobab, and Nathan, and Solomon; these four were by Bathsheba; the first of these is called Shimea, 1Ch 3:5.

Gill: 2Sa 5:15

Ibhar also, and Elishua, and Nepheg, and Japhia. Elishua is called Elishama, 1Ch 3:6.

Gill: 2Sa 5:16

And Elishama, and Eliada, and Eliphalet. Seven more by some other wife or wives; nine are mentioned in 1Ch 3:6; there being in that account two Eliphalets, and another called Nogah; which two, one of the Eliphalets, and Nogah, might die without sons, as Kimchi thinks, and so are not mentioned here.

Gill: 2Sa 5:17

But when the Philistines heard that they had anointed David king over Israel,.... That the civil war in the nation was now at an end, which they hoped would have issued in their destruction, and therefore lay still and quiet; but now being united under the government of David, and he hereby greatly strengthened and become powerful; and hearing also of his success against Jerusalem, and the friendship he had contracted with Hiram king of Tyre, they thought it was high time to bestir themselves, and put a stop to his power and greatness; and now it was, as Kimchi thinks, that David penned the second psalm, which begins, "why do the Heathen rage", &c. Psa 2:1,

all the Philistines came up to seek David: in order to fight him, all the five principalities of the Philistines combined together against him; perhaps his old friend Achish king of Gath was now dead, or had now entertained a different opinion of him:

and David heard of it; that they had invaded his kingdom, and sought to fight him:

and went down to the hold; some fortified place or strong hold near Jerusalem, which lay lower than the city, or than the strong hold of Zion, in which David dwelt; hither he went, not so much for safety, or with an intention to abide there, but as a rendezvous for his men, and to prepare to meet the Philistines.

Gill: 2Sa 5:18

The Philistines also came and spread themselves in the valley of Rephaim. Or "of the giants", as Jos 15:8; which lay to the west of Jerusalem; of which; see Gill on Jos 15:8; the Philistines spreading themselves in it, shows that they were very numerous.

Gill: 2Sa 5:19

And David inquired of the Lord,.... By Abiathar, and the Urim and Thummim, in the ephod he had on:

saying, shall I go up to the Philistines? who by this time were gone from the valley to an higher place, to Mount Perazim, as in Isa 28:21,

wilt thou deliver them into my hand? here two questions are put together, and an answer returned to both, contrary to a notion of the Jews; see Gill on 1Sa 23:11,

and the Lord said to David, go up, for I will doubtless deliver the Philistines into thine hand; by which oracle he had both the mind of God that he should go up, and was assured of victory.

Gill: 2Sa 5:20

And David came to Baalperazim,.... As it was after called, for here it has its name by anticipation, and whither the Philistines were come from the valley of Rephaim; see 1Ch 14:11; which was at no great distance, the one being the hill, to which the other was the valley, computed to be about three miles from Jerusalem, in the way to Bethlehem ^u, between which places were two hours' travels ^w:

and David smote them there; there a battle was fought, in which David had the victory assured him:

and said, the Lord hath broken forth upon mine enemies before me, as the breach of waters; as when waters, through their mighty force, break down the banks of rivers, and carry all before them; or as one breaks an earthen vessel full of water, so the Targum on 1Ch 14:11.

therefore he called the name of the place Baalperazim; which signifies "the master of breaches", where the Philistines were broke in upon, and broken to pieces, of which God was the author, and which gave David the mastery over his enemies; the Targum renders it "the plain of breaches", and seems to take it to be the same with the valley of Rephaim; see 2Sa 5:22.

Gill: 2Sa 5:21

And they left their images,.... Their idol gods, which they brought with them to protect and defend them, and give them success; perhaps in imitation of the Israelites, who formerly brought the ark of God into their camp against the Philistines, 1Sa 4:3; and it appears to have been the custom of other countries, in later times, to bring their gods with them to battle ^x:

and David and his men burnt them: that is, his men burnt them at his command, 1Ch 14:12; agreeably to the law of God, that so no profit might be made of them, Deu 7:5; the Septuagint and Vulgate Latin versions, and others, render it, "and took them", or "carried them away" ^y; as they might do, and, after they had exposed them in triumph, then burnt them.

Gill: 2Sa 5:22

And the Philistines came up yet again,.... And, as Josephus says ^z, with an army three times larger than the former:

and spread themselves in the valley of Rephaim; in the same place where they were before, 2Sa 5:20.

Gill: 2Sa 5:23

And when David inquired of the Lord,.... For though he had success before, and got the victory, he would not engage again with them without having the mind and will of God, on whom he knew victory alone depended:

he said, thou shalt not go up; that is, directly, and in a straight line:

but fetch a compass behind them; and get to the rear of them, instead of falling upon them in the front:

and come upon them over against the mulberry trees: which grew in the valley of Rephaim, and near where the Philistines had pitched.

Gill: 2Sa 5:24

And let it be, when thou hearest the sound of a going in the tops of the mulberry trees,.... Of a going of the wind on the tops of these trees, making a rustling upon them, and that in such a manner as to resemble the going of men, or march of armies, as if they were moving in the air over the tops of the mulberry trees; which Jarchi and R. Isaiah interpret of angels being sent of God, and moving at that time to help David, and destroy the Philistines; so the Targum on 1Ch 14:15. These trees being in Judea account for silk there, Eze 16:10; though some think time was not known so early; others suppose it was, and to be the Hebrew byssus mentioned by Pausanias ^a, as being of a yellow colour:

that then thou shall bestir thyself; or move towards the camp of the Philistines, and fall upon them in the rear, who, by reason of the sound in the trees, would not hear the motion of the Israelites; or, if they heard it, would take it to be no other than the motion of the trees they heard, both sounds being confounded together; or they would take the sound they heard for the motion of the enemy in the front, and give way, and so fall into the hands of the Israelites in their rear, which must throw them into the utmost confusion and consternation:

for then shall the Lord go out before thee to smite the host of the Philistines: by an angel or angels; so the Targum,"for then shall go forth the angel of the Lord, to make thee prosperous to slay in the camp of the Philistines;''

that being the precise time for the salvation of Israel, and the destruction of the Philistines, and the token of it.

Gill: 2Sa 5:25

And David did so as the Lord commanded him,.... In all things he was obedient to the command of God; Saul was not: he got behind the army of the Philistines, as he was directed; and when he heard the sound in the mulberry trees, he arose and fell upon his enemies:

and smote the Philistines from Geba until thou come to Gazer; or from Gibeon, as in 1Ch 14:16; a city in the tribe of Benjamin, near to which this battle was fought, and where the pursuit began, which was carried as far as Gazer, a city that lay on the borders of the Philistines, as Josephus says ^b; and so far they were pursued, and were smitten as they fled; and, according to Bunting ^c, it was a space of eighteen miles.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 5:2

¹ tn Heb “you were the one leading out and the one leading in Israel.”

NET Notes: 2Sa 5:3

¹ tn Heb “elders.”

² tn Heb “and the king, David, cut for them a covenant.”

³ tn Heb “anointed.”

NET Notes: 2Sa 5:5

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 5:6

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn The Hebrew text has “he” rather than “the Jebusites.” The referent has been specified in the translation for clarity. In the Syriac Peshitta and some mss of the Targum the verb is plural rather than singular.

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”).

NET Notes: 2Sa 5:10

¹ tc 4QSam^a and the LXX lack the word “God,” probably due to harmonization with the more common biblical phrase “the Lord of hosts.”

² tn Traditionally, “the Lord God of hosts” (KJV, NASB); NIV, NLT “the Lord God Almighty”; CEV “the Lord (+ God NCV) All-Powerful.”

³ tn The translation assumes that the disjunctive clause is circumstantial-causal, giving the reason for David’s success.

NET Notes: 2Sa 5:11

¹ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

² tn Heb “a house.”

NET Notes: 2Sa 5:17

¹ tn Heb “anointed.”

² tn Heb “all the Philistines.”

NET Notes: 2Sa 5:19

¹ tn The infinitive absolute lends emphasis to the following verb.

NET Notes: 2Sa 5:20

¹ tn The name means “Lord of the outbursts.”

NET Notes: 2Sa 5:21

¹ tn Heb “they”; the referent (the Philistines) has been specified in the translation for clarity.

² tc For “idols” the LXX and Vulgate have “gods.”

NET Notes: 2Sa 5:23

¹ tn The words “what to do” are not in the Hebrew text.

² tn The words “this time” are not in the Hebrew text.

³ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

⁴ tn Some translate as “balsam trees” (cf. NASB, NIV, NRSV, NJB, NLT); cf. KJV, NKJV, ASV “mulberry trees”; NAB “mastic trees”; NEB, REB “aspens.” The exact identification of the type of tree or plant is uncertain.

NET Notes: 2Sa 5:24

¹ tn Heb “camp” (so NAB).

NET Notes: 2Sa 5:25

¹ tn Heb “from Gibeon until you enter Gezer.”

Geneva Bible: 2Sa 5:3

So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron ^{( b )} before the LORD: and they anointed David king over Israel.

^{( b )} That is, taking the Lord to witness: for the ark was still in Abinadab's house.

Geneva Bible: 2Sa 5:6

And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the ^{( c )} blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.

^{( c )} The children of God called idols blind and lame guides: therefore the Jebusites meant that they should prove that their gods were neither blind nor lame.

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.

Geneva Bible: 2Sa 5:9

So David dwelt in the fort, and called it the city of David. And David built round about from ^{( e )} Millo and inward.

^{( e )} He built from the town house round about to his own house (1Ch 11:8).

Geneva Bible: 2Sa 5:19

And David ^{( f )} enquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand.

^{( f )} By Abiathar the priest.

Geneva Bible: 2Sa 5:22

And the Philistines came up yet again, and spread themselves in the valley of ^{( g )} Rephaim.

^{( g )} Meaning the valley of giants, which David called Baalperazim, because of his victory.

Geneva Bible: 2Sa 5:25

And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to ^{( h )} Gazer.

^{( h )} Which was in the tribe of Benjamin, but the Philistines possessed it.

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 5:1-5

David was anointed king a third time. His advances were gradual, that his faith might be tried, and that he might gain experience. Thus his kingdom typified that of the Messiah, which was to come to its height by degrees. Thus Jesus became our Brother, took upon him our nature, dwelt in it that he might become our Prince and Saviour: thus the humbled sinner takes encouragement from the endearing relation, applies for his salvation, submits to his authority, and craves his protection.

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!

MHCC: 2Sa 5:11-16

David's house was not the worse, nor the less fit to be dedicated to God, for being built by the sons of the stranger. It is prophesied of the gospel church, The sons of strangers shall build up thy walls, and their kings shall minister unto thee, Isa 60:10. David's government was rooted and built up. David was established king; so is the Son of David, and all who, through him, are made to our God kings and priests. Never had the nation of Israel appeared so great as it began now to be. Many have the favour and love of God, yet do not perceive it, and so want the comfort of it; but to be exalted to that, and to perceive it, is happiness. David owned it was for his people's sake God had done great things for him; that he might be a blessing to them, and that they might be happy under him.

MHCC: 2Sa 5:17-25

The Philistines considered not that David had the presence of God with him, which Saul had forfeited and lost. The kingdom of the Messiah, as soon as it was set up in the world, was thus attacked by the powers of darkness. The heathen raged, and the kings of the earth set themselves to oppose it; but all in vain, etc. The destruction will turn, as this did, upon Satan's own kingdom. David owns dependence on God for victory; and refers himself to the good pleasure of God, Wilt thou do it? The assurance God has given us of victory over our spiritual enemies, should encourage us in our spiritual conflicts. David waited till God moved; he stirred then, but not till then. He was trained up in dependence on God and his providence. God performed his promise, and David failed not to improve his advantages. When the kingdom of the Messiah was to be set up, the apostles, who were to beat down the devil's kingdom, must not attempt any thing till they received the promise of the Spirit; who came with a sound from heaven, as of a rushing, mighty wind, Act 2:2.

Matthew Henry: 2Sa 5:1-5

Here is, I. The humble address of all the tribes to David, beseeching him to take upon him the government (for they were now as sheep having no shepherd), and owning him for their king. Though David might by no means approve the murder of Ish-bosheth, yet he might improve the advantages he gained thereby, and accept the applications made to him thereupon. Judah had submitted to David as their king above seven years ago, and their ease and happiness, under his administration, encouraged the rest of the tribes to make their court to him. What numbers came from each tribe, with what zeal and sincerity they came, and how they were entertained for three days at Hebron, when they were all of one heart to make David king, we have a full account, 1 Chr. 12:23-40. Here we have only the heads of their address, containing the grounds they went upon in making David king. 1. Their relation to him was some inducement: " We are thy bone and thy flesh (2Sa 5:1), not only thou art our bone and our flesh, not a stranger, unqualified by the law to be king (Deu 17:15), but we are thine,"that is, "we know that thou considerest us as thy bone and thy flesh, and hast as tender a concern for us as a man has for his own body, which Saul and his house had not. We are thy bone and thy flesh, and therefore thou wilt be as glad as we shall be to put an end to this long civil war; and thou wilt take pity on us, protect us, and do thy utmost for our welfare."Those who take Christ for their king may thus plead with him: " We are thy bone and thy flesh, thou hast made thyself in all things like unto thy brethren (Heb 2:17); therefore be thou our ruler, and let this ruin be under thy hand,"Isa 3:6. 2. His former good services to the public were a further inducement (2Sa 5:2): " When Saul was king he was but the cypher, thou wast the figure, thou wast he that leddest out Israel to battle, and broughtest them in in triumph; and therefore who so fit now to fill the vacant throne?"He that is faithful in a little deserves to be entrusted with more. Former good offices done for us should be gratefully remembered by us when there is occasion. 3. The divine appointment was the greatest inducement of all: The Lord said, Thou shalt feed my people Israel, that is, thou shalt rule them; for princes are to feed their people as shepherds, in every thing consulting the subjects' benefit, feeding them and not fleecing them. "And thou shalt be not only a king to govern in peace, but a captain to preside in war, and be exposed to all the toils and perils of the camp."Since God has said so, now at length, when need drives them to it, they are persuaded to say so too.

II. The public and solemn inauguration of David, 2Sa 5:3. A convention of the states was called; all the elders of Israel came to him; the contract was settled, the pacta conventa - covenants, sworn to, and subscribed on both sides. He obliged himself to protect them as their judge in peace and captain in war; and they obliged themselves to obey him. He made a league with them to which God was a witness: it was before the Lord. Hereupon he was, for the third time, anointed king. His advances were gradual, that his faith might be tried and that he might gain experience. And thus his kingdom typified that of the Messiah, which was to come to its height by degrees; for we see not yet all things put under him (Heb 2:8), but we shall see it, 1Co 15:25.

III. A general account of his reign and age. He was thirty years old when he began to reign, upon the death of Saul, 2Sa 5:4. At that age the Levites were at first appointed to begin their administration, Num 4:3. About that age the Son of David entered upon his public ministry, Luk 3:23. Then men come to their full maturity of strength and judgment. He reigned, in all, forty years and six months, of which seven years and a half in Hebron and thirty-three years in Jerusalem, 2Sa 5:5. Hebron had been famous, Jos 14:15. It was a priest's city. But Jerusalem was to be more so, and to be the holy city. Great kings affected to raise cities of their own, Gen 10:11, 36, 32-35. David did so, and Jerusalem was the city of David. It is a name famous to the end of the Bible (Rev. 21), where we read of a new Jerusalem.

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.

Matthew Henry: 2Sa 5:11-16

Here is, I. David's house built, a royal palace, fit for the reception of the court he kept and the homage that was paid to him, 2Sa 5:11. The Jews were husbandmen and shepherds, and did not much addict themselves either to merchandise or manufactures; and therefore Hiram, king of Tyre, a wealthy prince, when he sent to congratulate David on his accession to the throne, offered him workmen to build him a house. David thankfully accepted the offer, and Hiram's workmen built David a house to his mind. Many have excelled in arts and sciences who were strangers to the covenants of promise. Yet David's house was never the worse, nor the less fit to be dedicated to God, for being built by the sons of the stranger. It is prophesied of the gospel church, The sons of the strangers shall build up thy walls, and their kings shall minister unto thee, Isa 60:10.

II. David's government settled and built up, 2Sa 5:12. 1. His kingdom was established, there was nothing to shake it, none to disturb his possession or question his title. He that made him king established him, because he was to be a type of Christ, with whom God's hand should be established, and his covenant stand fast, Psa 89:21-28. Saul was made king, but not established; so Adam in innocency. David was established king, so is the Son of David, with all who through him are made to our God kings and priests. 2. It was exalted in the eyes both of its friends and enemies. Never had the nation of Israel looked so great or made such a figure as it began now to do. Thus it is promised of Christ that he shall be higher than the kings of the earth, Psa 89:27. God has highly exalted him, Phi 2:9. 3. David perceived, by the wonderful concurrence of providences to his establishment and advancement, that God was with him. By this I know that thou favourest me, Psa 41:11. Many have the favour of God and do not perceive it, and so want the comfort of it: but to be exalted to that and established in it, and to perceive it, is happiness enough. 4. He owned that it was for his people Israel's sake that God had done great things for him, that he might be a blessing to them and they might be happy under his administration. God did not make Israel his subjects for his sake, that he might be great, and rich, and absolute: but he made him their king for their sake, that he might lead, and guide, and protect them. Kings are ministers of God to their people for good, Rom 13:4.

III. David's family multiplied and increased. All the sons that were born to him after he came to Jerusalem are here mentioned together, eleven in all, besides the six that were born to him before in Hebron, 2Sa 3:2, 2Sa 3:5. There the mothers are mentioned, not here; only, in general, it is said that he took more concubines and wives, 2Sa 5:13. Shall we praise him for this? We praise him not; we justify him not; nor can we scarcely excuse him. The bad example of the patriarchs might make him think there was no harm in it, and he might hope it would strengthen his interest, by multiplying his alliances, and increasing the royal family. Happy is the man that has his quiver full of these arrows. But one vine by the side of the house, with the blessing of God, may send boughs to the sea and branches to the rivers. Adam, by one wife, peopled the world, and Noah re-peopled it. David had many wives, and yet that did not keep him from coveting his neighbour's wife and defiling her; for men that have once broken the fence will wander endlessly. Of David's concubines, see 2Sa 15:16; 2Sa 16:22; 2Sa 19:5. Of his sons, see 1Ch 3:1-9.

Matthew Henry: 2Sa 5:17-25

The particular service for which David was raised up was to save Israel out of the hand of the Philistines, 2Sa 3:18. This therefore divine Providence, in the first place, gives him an opportunity of accomplishing. Two great victories obtained over the Philistines we have here an account of, by which David not only balanced the disgrace and retrieved the loss Israel had sustained in the battle wherein Saul was slain, but went far towards the total subduing of those vexatious neighbours, the last remains of the devoted nations.

I. In both these actions the Philistines were the aggressors, stirred first towards their own destruction, and pulled it on their own heads. 1. In the former they came up to seek David (2Sa 5:17), because they heard that he was anointed king over Israel. He that under Saul had slain his ten thousands, what would he do when he himself came to be king! They therefore thought it was time to look about them, and try to crush his government in its infancy, before it was well settled. Their success against Saul, some years ago, perhaps encouraged them to make this attack upon David; but they considered not that David had that presence of God with him which Saul had forfeited and lost. The kingdom of the Messiah, as soon as ever it was set up in the world, was thus vigorously attacked by the powers of darkness, who, with the combined force both of Jews and Gentiles, made head against it. The heathen raged, and the kings of the earth set themselves to oppose it; but all in vain, Psa 2:1, etc. The destruction will turn, as this did, upon Satan's own kingdom. They took counsel together, but were broken in pieces, Isa 8:9, Isa 8:10. 2. In the latter they came up yet again, hoping to recover what they had lost in the former engagement, and their hearts being hardened to their destruction, 2Sa 5:22. 3. In both they spread themselves in the valley of Rephaim, which lay very near Jerusalem. That city they hoped to make themselves masters of before David had completed the fortifications of it. Jerusalem, from its infancy, has been aimed at, and struck at, with a particular enmity. Their spreading themselves intimates that they were very numerous and that they made a very formidable appearance. We read of the church's enemies going up on the breadth of the earth (Rev 20:9), but the further they spread themselves the fairer mark they are to God's arrows.

II. In both, David, though forward enough to go forth against them (for as soon as he heard it he went down to the hold, to secure some important and advantageous post, 2Sa 5:17), yet entered not upon action till he had enquired of the Lord by the breast-plate of judgment, 2Sa 5:19, and again, 2Sa 5:23. His enquiry was twofold: - 1. Concerning his duty: " Shall I go up? Shall I have a commission from heaven to engage them?"One would think he needed not doubt this; what was he made king for, but to fight the battles of the Lord and Israel? But a good man loves to see God going before him in every step he takes. "Shall I go up now? "It is to be done, but is it to be done at this time? In all thy ways acknowledge him. And besides, though the Philistines were public enemies, yet some of them had been his particular friends. Achish had been kind to him in his distress, and had protected him. "Now,"says David, "ought not I, in remembrance of that, rather to make peace with them than to make war with them?""No,"says God, "they are Israel's enemies, and are doomed to destruction, and therefore scruple not, but go up. "2. Concerning his success. His conscience asked the former question, Shall I go up? His prudence asked this, Wilt thou deliver them into my hand? Hereby he owns his dependence on God for victory, that he could not conquer them unless God delivered them into his hand, and refers his cause to the good pleasure of God: Wilt thou do it? Yea, says God, I will doubtless do it. If God send us, he will bear us out and stand by us. The assurance God has given us of victory over our spiritual enemies, that he will tread Satan under our feet shortly, should animate us in our spiritual conflicts. We do not fight at uncertainty. David had now a great army at command and in good heart, yet he relied more on God's promise than his own force.

III. In the former of these engagements David routed the army of the Philistines by dint of sword (2Sa 5:20): He smote them; and when he had done, 1. He gave his God the glory; he said, " The Lord has broken forth upon my enemies before me. I could not have done it if he had not done it before me; he opened the breach like the breach of waters in a dam, which when once opened grows wider and wider."The principal part of the work was God's doing; nay, he did all; what David did was not worth speaking of; and therefore, Not unto us, but unto the Lord, give glory. He hoped likewise that this breach, like that of waters, was as the opening of the sluice, to let in a final desolation upon them; and, to perpetuate the remembrance of it, he called the place Baal-perazim, the master of the breaches, because, God having broken in upon their forces, he soon had the mastery of them. Let posterity take notice of it to God's honour. 2. He put their gods to shame. They brought the images of their gods into the field as their protectors, in imitation of the Israelites bringing the ark into their camp; but, being put to flight, they could not stay to carry off their images, for they were a burden to the weary beasts (Isa 46:1), and therefore they left them to fall with the rest of their baggage into the hands of the conqueror. Their images failed them, and gave them no assistance, and therefore they left their images to shift for themselves. God can make men weary of those things that they have been most fond of, and compel them to desert what they dote upon, and cast even the idols of silver and gold to the moles and the bats, Isa 2:20, Isa 2:21. David and his men converted to their own use the rest of the plunder, but the images they burnt, as God had appointed (Deu 7:5): " You shall burn their graven images with fire, in token of your detestation of idolatry, and lest they should be a snare."Bishop Patrick well observes here that when the ark fell into the Philistines' hands it consumed them, but, when these images fell into the hands of Israel, they could not save themselves from being consumed.

IV. In the latter of these engagements God gave David some sensible tokens of his presence with him, bade him not fall upon them directly, as he had done before, but fetch a compass behind them, 2Sa 5:23. 1. God appoints him to draw back, as Israel stood still to see the salvation of the Lord. 2. He promised him to charge the enemy himself, by an invisible host of angels, 2Sa 5:24. "Thou shalt hear the sound of a going, like the march of an army in the air, upon the tops of the mulberry trees. "Angels tread light, and he that can walk upon the clouds can, when he pleases, walk on the tops of trees, or (as bishop Patrick understands it) at the head of the mulberry-trees, that is, of the wood, or hedge-row of those trees. "And, by that sign, thou shalt know that the Lord goes out before thee; though thou see him not, yet thou shalt hear him, and faith shall come and be confirmed by hearing. He goes forth to smite the host of the Philistines. "When David had himself smitten them (2Sa 5:20), he ascribed it to God: The Lord has broken forth upon my enemies, to reward him for which thankful acknowledgment the next time God did it himself alone, without putting him to any toil or peril. Those that own God in what he has done for them will find him doing more. But observe, Though God promised to go before him and smite the Philistines, yet David, when he heard the sound of the going must bestir himself and be ready to pursue the victory. Note, God's grace must quicken our endeavours. If God work in us both to will and to do, it does not follow that we must sit still, as those that have nothing to do, but we must therefore, work out our own salvation with all possible care and diligence, Phi 2:12, Phi 2:13. The sound of the going was, (1.) A signal to David when to move; it is comfortable going out when God goes before us. And, (2.) Perhaps it was an alarm to the enemy, and put them into confusion. Hearing the march of an army against their front, they retreated with precipitation, and fell into David's army which lay behind them in their rear. Of those whom God fights against it is said (Lev 26:36), The sound of a shaken leaf shall chase them. (3.) The success of this is briefly set down, 2Sa 5:25. David observed his orders, waited till God moved, and stirred them, but not till then. Thus he was trained up in a dependence on God and his providence. God performed his promise, went before him, and routed all the enemies' force, and David failed not to improve his advantages; he smote the Philistines, even to the borders of their own country. When the kingdom of the Messiah was to be set up, the apostles that were to beat down the devil's kingdom must not attempt any thing till they received the promise of the Spirit, who came with a sound from heaven as of a rushing mighty wind (Act 2:2), which was typified by this sound of the going on the tops of the mulberry trees; and, when they heard that, they must bestir themselves, and did so; they went forth conquering and to conquer.

Keil-Delitzsch: 2Sa 5:1-5

2Sa 5:1-2

David Anointed King over all Israel. - 2Sa 5:1-3 (compare with this the parallel passages in 1Ch 11:1-3). After the death of Ishbosheth, all the tribes of Israel (except Judah) came to Hebron in the persons of their representatives the elders (vid., 2Sa 5:3), in response to the summons of Abner (2Sa 3:17-19), to do homage to David as their king. They assigned three reasons for their coming: (1.) "Behold, we are thy bone and thy flesh," i.e., thy blood-relations, inasmuch as all the tribes of Israel were lineal descendants of Jacob (vid., Gen 29:14; Jdg 9:2). (2.) "In time past, when Saul was king over us, thou wast the leader of Israel ( thou leddest out and broughtest in Israel ),"i.e., thou didst superintend the affairs of Israel (see at Num 27:17; and for the fact itself, 1Sa 18:5). מוציא הייתה is an error in writing for המּוציא היית , and מבי for מביא , with the א dropped, as in 1Ki 21:21, etc. (vid., Olshausen, Gr. p. 69). (3.) They ended by asserting that Jehovah had called him to be the shepherd and prince over His people. The remarks which we have already made at 2Sa 3:18 respecting Abner's appeal to a similar utterance on the part of Jehovah, are equally applicable to the words of Jehovah to David which are quoted here: "Thou shalt feed my people Israel,"etc. On the Piska , see the note to Jos 4:1.

2Sa 5:3

"All the elders of Israel came" is a repetition of 2Sa 5:1 , except that the expression "all the tribes of Israel"is more distinctly defined as meaning "all the elders of Israel." "So all the elders came; ... and king David made a covenant with them in Hebron before the Lord (see at 2Sa 3:21): and they anointed David king over (all) Israel." The writer of the Chronicles adds, "according to the word of the Lord through Samuel,"i.e., so that the command of the Lord to Samuel, to anoint David king over Israel (1Sa 16:1, 1Sa 16:12), found its complete fulfilment in this.

2Sa 5:4-5

The age of David when he began to reign is given here, viz., thirty years old; also the length of his reign, viz., seven years and a half at Hebron over Judah, and thirty-three years at Jerusalem over Israel and Judah. In the books of Chronicles these statements occur at the close of David's reign (1Ch 29:27).

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.

Keil-Delitzsch: 2Sa 5:11-16

David's Palace, Wives and Children (comp. 1Ch 14:1-7). - King Hiram of Tyre sent messengers to David, and afterwards, by the express desire of the latter, cedar-wood and builders, carpenters and stone-masons, who built him a house, i.e., a palace. Hiram ( Hirom in 1Ki 5:2; Huram in the Chronicles; lxx Χειράμ ; Josephus, Εἴραμος and Εἴρωμος ), king of Tyre, was not only an ally of David, but of his son Solomon also. He sent to the latter cedar-wood and builders for the erection of the temple and of his own palace (1Ki 5:8.; 2Ch 2:2.), and fitted out a mercantile fleet in conjunction with him (1Ki 9:27-28; 2Ch 9:10); in return for which, Solomon not only sent him an annual supply of corn, oil, and wine (1Ki 5:11; 2Ch 2:9), but when all the buildings were finished, twenty years after the erection of the temple, he made over to him twenty of the towns of Galilee (1Ki 9:10.). It is evident from these facts that Hiram was still reigning in the twenty-fourth, or at any rate the twentieth, year of Solomon's reign, and consequently, as he had assisted David with contributions of wood for the erection of his palace, that he must have reigned at least forty-five or fifty years; and therefore that, even in the latter case, he cannot have begun to reign earlier than the eighth year of David's reign over all Israel, or from six to ten years after the conquest of the Jebusite citadel upon Mount Zion. This is quite in harmony with the account given here; for it by no means follows, that because the arrival of an embassy from Hiram, and the erection of David's palace, are mentioned immediately after the conquest of the citadel of Zion, they must have occurred directly afterwards. The arrangement of the different events in the chapter before us is topical rather than strictly chronological. Of the two battles fought by David with the Philistines (2Sa 5:17-25), the first at any rate took place before the erection of David's palace, as it is distinctly stated in 2Sa 5:17 that the Philistines made war upon David when they heard that he had been anointed king over Israel, and therefore in all probability even before the conquest of the fortress of the Jebusites, or at any rate immediately afterwards, and before David had commenced the fortification of Jerusalem and the erection of a palace. The historian, on the contrary, has not only followed up the account of the capture of the fortress of Zion, and the selection of it as David's palace, by a description of what David gradually did to fortify and adorn the new capital, but has also added a notice as to David's wives and the children that were born to him in Jerusalem. Now, if this be correct, the object of Hiram's embassy cannot have been "to congratulate David upon his ascent of the throne,"as Thenius maintains; but after he had ascended the throne, Hiram sent ambassadors to form an alliance with this powerful monarch; and David availed himself of the opportunity to establish an intimate friendship with Hiram, and ask him for cedar-wood and builders for his palace.

(Note: The statements of Menander of Ephesus in Josephus (c. Ap. i. 18), that after the death of Abibal his son Hirom ( Εἴρωμος ) succeeded him in the government, and reigned thirty-four years, and died at the age of fifty-three, are at variance with the biblical history. For, according to these statements, as Hiram was still reigning "at the end of twenty years"(according to 1Ki 9:10-11), when Solomon had built his palaces and the house of the Lord, i.e., twenty-four years after Solomon began to reign, he cannot have ascended the throne before the sixty-first year of David's life, and the thirty-first of his reign. But in that case the erection of David's palace would fall somewhere within the last eight years of his life. And to this we have to add the repeated statements made by Josephus ( l.c. and Ant . viii. 3, 1), to the effect that Solomon commenced the building of the temple in Hiram's twelfth year, or after he had reigned eleven years; so that Hiram could only have begun to reign seven years before the death of David (in the sixty-third year of his life), and the erection of the palace by David must have fallen later still, and his determination to build the temple, which he did not form till he had taken possession of his house of cedar, i.e., the newly erected palace (2Sa 7:2), would fall in the very last years of his life, but a very short time before his death. As this seems hardly credible, it has been assumed by some that Hiram's father, Abibal, also bore the name of Hiram, or that Hiram is confounded with Abibal in the account before us (Thenius), or that Abibal's father was named Hiram, and it was he who formed the alliance with David (Ewald, Gesch. iv. 287). But all these assumptions are overthrown by the fact that the identity of the Hiram who was Solomon's friend with the contemporary and friend of David is expressly affirmed not only in 2Ch 2:2 (as Ewald supposes), but also in 1Ki 5:15. For whilst Solomon writes to Hiram in 2Ch 2:3, "as thou didst deal with David my father, and didst send him cedars to build him an house to dwell therein,"it is also stated 1Ki 5:1 that "Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was a lover of David all days (all his life)."Movers ( Phönizier ii. 1, p. 147ff.) has therefore attempted to remove the discrepancy between the statements made in Josephus and the biblical account of Hiram's friendship with David and Solomon, by assuming that in the narrative contained in the books of Samuel we have a topical and not a chronological arrangement, and that according to this arrangement the conquest of Jerusalem by David is followed immediately by the building of the city and palace, and this again by the removal of the holy ark to Jerusalem, and lastly by David's resolution to build a temple, which really belonged to the close of his reign, and indeed, according to 2Sa 7:2, to the period directly following the completion of the cedar palace. There is a certain amount of truth at the foundation of this, but it does not remove the discrepancy; for even if David's resolution to build a temple did not fall within the earlier years of his reign at Jerusalem, as some have inferred from the position in which it stands in the account given in this book, it cannot be pushed forward to the very last years of his life and reign. This is decidedly precluded by the fact, that in the promise given to David by God, his son and successor upon the throne is spoken of in such terms as to necessitate the conclusion that he was not yet born. This difficulty cannot be removed by the solution suggested by Movers (p. 149), "that the historian necessarily adhered to the topical arrangement which he had adopted for this section, because he had not said anything yet about Solomon and his mother Bathsheba:"for the expression "which shall proceed out of thy bowels"(2Sa 7:12) is not the only one of the kind; but in 1Ch 22:9, David says to his son Solomon, "The word of the Lord came to me, saying, A son shall be born to thee - Solomon - he shall build an house for my name;"from which it is very obvious, that Solomon was not born at the time when David determined to build the temple and received this promise from God in consequence of his intention.

To this we have also to add 2Sa 11:2, where David sees Bathsheba, who gave birth to Solomon a few years later, from the roof of his palace. Now, even though the palace is simply called "the king's house"in this passage, and not the "house of cedar,"as in 2Sa 7:2, and therefore the house intended might possibly be the house in which David lived before the house of cedar was built, this is a very improbable supposition, and there cannot be much doubt that the "king's house"is the palace (2Sa 5:11; 2Sa 7:1) which he had erected for himself. Lastly, not only is there not the slightest intimation in the whole of the account given in 2 Samuel 7 that David was an old man when he resolved to build the temple, but, on the contrary, the impression which it makes throughout is, that it was the culminating point of his reign, and that he was at an age when he might hope not only to commence this magnificent building, but in all human probability to live to complete it. The only other solution left, is the assumption that there are errors in the chronological date of Josephus, and that Hiram lived longer than Menander affirms. The assertion that Solomon commenced the erection of the temple in the eleventh or twelfth year of Hiram's reign was not derived by Josephus from Phoenician sources; for the fragments which he gives from the works of Menander and Dius in the Antiquities (viii. 5, 3) and c. Apion (i. 17, 18), contain nothing at all about the building of the temple (vid., Movers, p. 141), but he has made it as the result of certain chronological combinations of his own, just as in Ant . viii. 3, 1, he calculates the year of the building of the temple in relation both to the exodus and also to the departure of Abraham out of Haran, but miscalculates, inasmuch as he places it in the 592nd year after the exodus instead of the 480th, and the 1020th year from Abraham's emigration to Canaan instead of the 1125th. And in the present instance his calculation of the exact position of the same event in relation to Hiram's reign was no doubt taken from Menander; but even in this the numbers may be faulty, since the statements respecting Balezorus and Myttonus in the very same extract from Menander, as to the length of the reigns of the succeeding kings of Tyre, can be proved to be erroneous, and have been corrected by Movers from Eusebius and Syncellus; and, moreover, the seven years of Hiram's successor, Baleazar , do not tally with Eusebius and Syncellus, who both give seventeen years. Thus the proof which Movers adduces from the synchronism of the Tyrian chronology with the biblical, the Egyptian, and the Assyrian, to establish the correctness of Menander's statements concerning Hiram's reign, is rendered very uncertain, to say nothing of the fact that Movers has only succeeded in bringing out the synchronism with the biblical chronology by a very arbitrary and demonstrably false calculation of the years that the kings of Judah and Israel reigned.)

2Sa 5:12-14

"And David perceived (sc., from the success of his enterprises) that Jehovah had firmly established him king over Israel, and that He had exalted his kingdom for His people Israel's sake,"i.e., because He had chosen Israel as His people, and had promised to make it great and glorious.

To the building of David's palace, there is appended in 2Sa 5:13-15 the account of the increase of his house by the multiplication of his wives and concubines, and of the sons who were born to him at Jerusalem (as in 1Ch 14:3.). Taking many wives was indeed prohibited in the law of the king in Deu 17:17; but as a large harem was considered from time immemorial as part of the court of an oriental monarch, David suffered himself to be seduced by that custom to disregard this prohibition, and suffered many a heartburn afterwards in consequence, not to mention his fearful fall in consequence of his passion for Bathsheba. The concubines are mentioned before the wives, probably because David had taken many of them to Jerusalem, and earlier than the wives. In the Chronicles the concubines and omitted, though not "intentionally,"as they are mentioned in 1Ch 3:9; but as being of no essential importance in relation to the list of sons which follows, because no difference was made between those born of concubines and those born of wives. "Out of Jerusalem,"i.e., away from Jerusalem: not that the wives were all born in Jerusalem, as the words which follow, "after he was come from Hebron,"clearly show. In the Chronicles, therefore, it is explained as meaning "in Jerusalem."The sons are mentioned again both in 1Ch 14:5-7 and in the genealogy in 1Ch 3:5-8. Shammua is called Shimea in 1Ch 3:5, according to a different pronunciation. Shammua , Shobab , Nathan , and Solomon were sons of Bathsheba according to 1Ch 3:5.

2Sa 5:15-16

Elishua is written incorrectly in 1Ch 3:6 as Elishama , because Elishama follows afterwards. There are two names after Elishua in 1Ch 3:6-7, and 1Ch 14:6-7, viz., Eliphalet and Nogah , which have not crept into the text from oversight or from a wrong spelling of other names, because the number of the names is given as nine in 1Ch 3:8, and the two names must be included in order to bring out that number. And, on the other hand, it is not by the mistake of a copyist that they have been omitted from the text before us, but it has evidently been done deliberately on account of their having died in infancy, or at a very early age. This also furnishes a very simple explanation of the fact, that the name Eliphalet occurs again at the end of the list, namely, because a son who was born later received the name of his brother who had died young. Eliada , the last but one, is called Beeliada in 1Ch 14:7, another form of the name, compounded with Baal instead of El . David had therefore nineteen sons, six of whom were born in Hebron (2Sa 3:2.), and thirteen at Jerusalem. Daughters are not mentioned in the genealogical accounts, because as a rule only heiresses or women who acquired renown from special causes were included in them. There is a daughter named Thamar mentioned afterwards in 2Sa 13:1.

Keil-Delitzsch: 2Sa 5:17-25

David gains two Victories over the Philistines (compare 1Ch 14:8-17). - Both these victories belong in all probability to the interval between the anointing of David at Hebron over all Israel and the conquest of the citadel of Zion. This is very evident, so far as the first is concerned, from the words, "When the Philistines heard that they had anointed David king over Israel"(2Sa 5:17), not when David had conquered the citadel of Zion. Moreover, when the Philistines approached, David "went down to the hold,"or mountain fortress, by which we cannot possibly understand the citadel upon Zion, on account of the expression "went down."If David had been living upon Zion at the time, he would hardly have left this fortification when the Philistines encamped in the valley of Rephaim on the west of Jerusalem, but would rather have attacked and routed the enemy from the citadel itself. The second victory followed very soon after the first, and must therefore be assigned to the same period. The Philistines evidently resolved, as soon as the tidings reached them of the union of all the tribes under the sovereignty of David, that they would at once resist the growing power of Israel, and smite David before he had consolidated his government.

2Sa 5:17-18

"The Philistines went up to seek David," i.e., to seek him out and smite him. The expression לבקּשׁ presupposes that David had not yet taken up his abode upon Zion. He had probably already left Hebron to make preparations for his attack upon the Jebusites. When he heard of the approach of the Philistines, he went down into the mountain fortress. "The hold"cannot be the citadel of Zion (as in 2Sa 5:7 and 2Sa 5:9), because this was so high that they had to go up to it on every side; and it is impossible to sustain the opinion advanced by Bertheau, that the verb ירד (to go down) is used for falling back into a fortification. המּצוּדה ( the hold), with the definite article, is probably the mountain stronghold in the desert of Judah, into which David withdrew for a long time to defend himself from Saul (vid., 2Sa 23:14 and 1Ch 12:8). In 2Sa 5:18 the position of the Philistines is more minutely defined. The verse contains a circumstantial clause: "The Philistines had come and spread themselves out in the valley of Rephaim," a valley on the west of Jerusalem, and only separated from the valley of Ben-hinnom by a narrow ridge of land (see at Jos 15:8). Instead of ינּטשׁוּ the Chronicles have יפשׁטוּ , they had invaded, which is perfectly equivalent so far as the sense is concerned.

2Sa 5:19-20

David inquired of the Lord by the Urim whether he should go out against the foe, and whether God would give them into his hand;

(Note: Through the express statement that David inquired of Jehovah (viz., by the Urim) in both these conflicts with the Philistines (2Sa 5:19 and 2Sa 5:23), Diestel's assertion, that after the death of Saul we do not read any more about the use of the holy lot, is completely overthrown, as well as the conclusion which he draws from it, namely, that "David probably employed it for the purpose of giving a certain definiteness to his command over his followers, over whom he had naturally but little authority (1Sa 22:2?), rather than because he looked upon it himself with any peculiar reverence.")

and when he had received an answer in the affirmative to both these questions, he went to Baal-perazim ( lit . into Baal-perazim), and smote them there, and said (2Sa 5:20), "Jehovah hath broken mine enemies before me like a water-breach,"i.e., has smitten them before me, and broken their power as a flood breaks through and carries away whatever opposes it. From these words of David, the place where the battle was fought received the name of Baal-perazim , i.e., "possessor of breaches"(equivalent to Bruch-hausen or Brechendorf , Breach-ham or Break-thorpe). The only other passage in which the place is mentioned is Isa 28:21, where this event is alluded to, but it cannot have been far from the valley of Rephaim.

2Sa 5:21

The Philistines left their idols behind them there. They had probably brought them to the war, as the Israelites once did their ark, as an auxiliary force. "And David took them away." The Chronicles have "their gods"instead of "their idols,"and "they were burned with fire"instead of ישּׂאם , "he took them away,"

(Note: This is the marginal reading in the English version, though the text has "he burned them."- Tr.)

took them as booty. The reading in the Chronicles gives the true explanation of the fact, as David would certainly dispose of the idols in the manner prescribed in the law (Deu 7:5, Deu 7:25). The same reading was also most probably to be found in the sources employed by our author, who omitted it merely as being self-evident. In this way David fully avenged the disgrace brought upon Israel by the Philistines, when they carried away the ark in the time of Eli.

2Sa 5:22-25

Although thoroughly beaten, the Philistines soon appeared again to repair the defeat which they had suffered. As David had not followed up the victory, possibly because he was not sufficiently prepared, the Philistines assembled again in the valley of Rephaim.

2Sa 5:23

David inquired once more of the Lord what he was to do, and received this answer: "Thou shalt not go up (i.e., advance to meet the foe, and attack them in front); turn round behind them, and come upon them (attack them) opposite to the Baca-shrubs." בּכאים , a word which only occurs here and in the parallel passage in 1Ch 14:14, is rendered ἀπίους , pear-trees, by the lxx, and mulberry-trees by the Rabbins. But these are both of them uncertain conjectures. Baca , according to Abulfadl, is the name given in Arabic to a shrub which grows at Mecca and resembles the balsam, except that it has longer leaves and larger and rounder fruit, and from which, if a leaf be broken off, there flows a white pungent sap, like a white tear, which is all probability gave rise to the name בּכא = בּכה , to weep (vid., Celsii, Hierob . i. pp. 338ff., and Gesenius, Thes . p. 205).

2Sa 5:24

"And when thou hearest the rush of a going in the tops of the baca-shrubs, then bestir thyself,"or hasten; "for Jehovah has gone out before thee, to smite the army of the Philistines." "The sound of a going,"i.e., of the advance of an army, was a significant sign of the approach of an army of God, which would smite the enemies of Jehovah and of His servant David; like the visions of Jacob (Gen 32:2-3) and Elisha (2Ki 6:17). "Then thou shalt bestir thyself," lit . be sharp, i.e., active, quick: this is paraphrased in the Chronicles by "then thou shalt go out to battle."

2Sa 5:25

David did this, and smote the Philistines from Geba to the neighbourhood of Gezer . In the Chronicles we find "from Gibeon "instead of from Geba . The former is unquestionably the true reading, and Geba an error of the pen: for Geba , the present Jeba , was to the north of Jerusalem, and on the east of Ramah (see at Jos 18:24); so that it is quite unsuitable here. But that is not the case with Gibeon , the present el Jib , on the north-west of Jerusalem (see at Jos 9:3); for this was on the way to Gezer , which was four Roman miles to the north of Amws , and is probably to be sought for on the site of the present el Kubab (see at Jos 10:33).

(Note: There is no force in the objection brought by Bertheau against this view, viz., that "it is a priori improbable that the Philistines who were fighting against David and his forces, whose base of operations was Jerusalem, should have taken possession of the whole line from Gibeon to Gezer,"as the improbability is by no means apparent, and has not been pointed out by Bertheau, whilst the assumption that Jerusalem was David's base of operations has no foundation whatever. Moreover, Bertheau's opinion, that Geba was the same as Gibeah in the tribe of Judah (Jos 15:57), is decidedly erroneous: for this Gibeah is not to be identified with the present village of Jeba on the south side of the Wady Musurr , half-way between Shocoh and Jerusalem, but was situated towards the desert of Judah (see at Jos 15:57); and besides, it is impossible to see how the Philistines, who had invaded the plain of Rephaim, could have been beaten from this Gibeah as far as to Gezer.)

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.

Constable: 2Sa 5:13-16

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

Again David sinned by multiplying wives (Deut. 17:17). Nevertheless in spite of this sin God continued to bless him with fertility because he was God's elect and, for the most part, God's obedient servant. Fortunately God does not cut off all His blessings because His servants are less than perfect.

"This is the first time that concubines are mentioned in connection with David (cf. also 1 Chron 11:21)--and it is also the only time that the phrase concubines and wives' occurs in the Bible (the usual order is wives and concubines'; cf. 19:5; 1 Kings 11:3; 2 Chron 11:21; Dan 5:2-3, 23). By placing the word concubines' in emphatic position, the narrator is perhaps deploring David's proclivity for the trappings of a typical Oriental monarch, including a harem."⁶⁷

In all parts of this section (3:6-5:16) the writer placed emphasis on God's blessing of David and the nation that came about as Judah and Israel united under David's anointed leadership.

Constable: 2Sa 5:17--9:1

C. The Establishment of the Kingdom 5:17-8:18

"As the story of David's accession to kingship over Judah (1:1-3:5) parallels that of his accession to the throne of Israel (3:6-5:16), each concluding with a list of his sons (3:2-5; 5:13-16), so the account of his powerful reign (5:17-8:18) parallels that of his court history (chs. 9-20), each concluding with a roster of his officials (8:15-18; 20:23-26)."⁶⁸

Constable: 2Sa 5:17-25

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

God's greatest blessing on David and Israel, the ultimate in fertility, came when God covenanted with David to make his line of descendants everlasting (ch. 7). However before that took place, God blessed His anointed with victories over his enemies and peaceful conditions.

"So long as David was king only of Judah, the Philistines were content to tolerate his rule, but when he was proclaimed king of all Israel he became too powerful to be trusted, hence these two concerted efforts to divide his territory, and so weaken his effectiveness."⁶⁹

"Although by no means the only battles King David fought against the Philistines (cf. 8:1), these serve as a paradigm to summarize the continuing conflict."⁷⁰

Constable: 2Sa 5:17-21

The first battle 5:17-21

The battle described in these verses appears to be the one retold in 23:13-17. It could have taken place between David's anointing as king over all Israel (v. 17; cf. v. 3) and his capture of Jerusalem (vv. 6-9)⁷¹ or perhaps shortly after he had conquered Jerusalem.⁷² The stronghold (v. 17) in the first case may have been the cave of Adullam (23:13) northwest of Hebron (v. 3) about 11 miles.⁷³ If this battle took place after the capture of Jerusalem, the stronghold probably refers to Zion (v. 7). The valley of Rephaim (v. 18; 23:13) was just southwest of Jerusalem where the Philistines massed for battle. Bethlehem, the site of the Philistine garrison (23:14), stood beside this valley. The Philistines probably wanted to defeat David at once before he could take the offensive and begin to establish himself and expand his kingdom.

God granted David's request for his sovereign's strategy, and victory followed for Israel. Baal-perazim (lit. lord of breakthroughs) memorialized the Lord's victory (v. 20). Notice how David acknowledged Yahweh's ultimate authority over Israel in contrast to how Saul did not. The Philistines' idols that they carried into battle to secure victory (blessing) proved useless, so the Philistines abandoned them (v. 21). The Israelites then burned them (1 Chron. 14:12).

Constable: 2Sa 5:22-25

The second battle 5:22-25

This time in response to David's prayer the Lord prescribed an attack from the rear (v. 23). The sound of marching in the tree tops among which the Israelites took cover (wind?) would be the sign that the Lord was going before his army to strike the enemy (v. 24; cf. Acts 2:2). The name "Gibeon" replaces "Geba" in the text in the parallel account of this battle (1 Chron. 14:16). Gibeon is probably correct. If David pursued the Philistines through the Aijalon valley, he probably went through Gibeon northwest of Jerusalem rather than Geba to the northeast. Gezer stood in the Shephelah 14 miles west of Gibeon on the Philistine border.

These victories cleared the Philistines from the hill country of Judah and Benjamin and made it possible for David to establish a secure capital in Jerusalem. Had he not defeated them his reign would have gotten off to a much weaker start. Saul had also begun his reign by defeating the Philistines (1 Sam. 7).

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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_____. "Plots, True or False': The Succession Narrative as Court Apologetic." Interpretation 35:4 ( October 1981):355-67.

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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.