2 Samuel 5 commentary

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.

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!

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.

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, Ps 2:1, 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, Ac 2:2.

CHAPTER 5

2Sa 5:1-5. The Tribes Anoint David King over Israel.

1-2. Then came all the tribes of Israel--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 (De 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).

3. King David made a league with them in Hebron before the Lord--(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.

2Sa 5:6-12. He Takes Zion from the Jebusites.

6. the king and his men went to Jerusalem unto the Jebusites--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.

7. the stronghold of Zion--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.

8. Whosoever getteth up to the gutter--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).

9. David dwelt in the fort, &c.--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.

David built round about from Millo and inward--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.

11-12. Hiram ... sent carpenters, and masons--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.

2Sa 5:13-16. Eleven Sons Born to Him.

13. David took him more concubines and wives--In this conduct David transgressed an express law, which forbade the king of Israel to multiply wives unto himself (De 17:17).

2Sa 5:17-25. He Smites the Philistines.

17. when the Philistines heard that they had anointed David king over Israel--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.

18. valley of Rephaim--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.

21. there they left their images--probably their "lares" or household deities, which they had brought into the field to fight for them. They were burnt as ordained by law (De 7:5).

22. the Philistines came up yet again--The next year they renewed their hostile attempt with a larger force, but God manifestly interposed in David's favor.

24. the sound of a going in the tops of the mulberry trees--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].

Then came all the tribes of Israel - Ish-bosheth the king, and Abner the general, being dead, they had no hope of maintaining a separate kingdom, and therefore thought it better to submit to David's authority. And they founded their resolution on three good arguments:

1. David was their own countryman; We are thy bone and thy flesh.

2. Even in Saul's time David had been their general, and had always led them to victory; Thou wast he that leddest out and broughtest in Israel.

3. God had appointed him to the kingdom, to govern and protect the people; The Lord said to thee, Thou shalt feed my people and be a captain over Israel.

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

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, 1Sam 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.

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. 2Sam 5:6.

And the king and his men went to And the king and his men went to 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." 2Sam 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.

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.

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.

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.

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.

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.

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

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.

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 1Sam 4:10, 1Sam 4:11.

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.

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.

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!

Shalt feed - That is, rule them, and take care of them, as a shepherd doth of his sheep, Psal 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.

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

Cannot come - 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.

To the gutter - That is, whosoever scaleth the fort, or getteth up to the top of it, where the gutter was. That are hated - The Jebusites, and the lame, and the blind, Who had probably themselves insulted him, and blasphemed God. He shall be - These words are fitly supplied out of 1Chron 11:6, where they are expressed. They said &c. - 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.

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

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

David took, &c. - This may well be reckoned amongst David's miscarriages, the multiplication of wives being expresly forbidden to the king, Deut 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.

The hold - 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.

Baal - perazim - Whither the Philistines were come from the valley of Rephraim, 1Chron 14:11. Baal - perazim, signifies the master of the breaches: So he ascribes all to God. As waters - As floods or rivers of waters, which break the banks, and overflow a land, and overturn all that stands in their way.

Images - 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.

And spread themselves - 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.

Go up - Directly against them, as the following words explain it. Behind - Where they least expect thee; God's purposes and promises do not exclude men's endeavours.

The sound - 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. Bestir - Fall upon them.

THen came all the Tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy [illegible: 1+ letters]one, and thy flesh.

To wit, by their Ambassadors, Ishbosheth and Abner being now dead; and that without David's concurrence.

i. e. Thy Brethren, or Kinsmen, of the same Nation and Parentage, though not of the same Tribe; and therefore, as Gods Law, Deut. 17. 15. permits us, so our own relation and affection inclines us to choose thee for our King; and we doubt not thou wilt receive us for thy Subjects and People, and Pardon our Offences against thee.

Marginal references: 1 Chron. 11. 1.

2 Also in time past, when Saul was king over us, thou wast he that leddest out, and broughtest in Israel ; and the LORD said to thee , Thou shalt feed my people Israel , and thou shalt be a captain over Israel.

Thou wast our Chief Commander in our Expeditions against the Philistines, and therefore art most fit to be King over us.

To wit, by Samuel, 1 Sam. 16. 11, 12, 13. for though the words vary, yet the sence is the same.

i. e. Rule them, and take care of them, as a Shepherd doth of his Sheep, Psal. 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.

Marginal references: 1 Sam. 18. 13.; Psal. 78. 71.

3 So all the elders of Israel came to the king to Hebron, and king David made a league with them in Hebron before the LORD : and they anointed David king over Israel.

Whereby David obliged himself to rule them according to God's Laws; and the People promised Fidelity and Obedience to him.

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, Psal. 82. 1. in the Publick 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 Iudg. 11. 11. 1 Sam. 23. 18.

Either by a Prophet, or the Priest, to whom this Office belonged. See 2 Sam. 2. 4.

4 ¶ David was thirty years old when he began to reign, and he reigned forty years .

And some odd Months, as it follows.

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 blind and the lame, thou shalt not come in hither : thinking, David cannot come in hither .

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.

As the place which God had designed for his Worship; and in the Center and Heart of his Kingdom, and therefore fittest for his Royal City.

Who continued to dwell there in spight of the Benjamites, to whose lot it fell. See Iosh. 15. 63. Iudg. 1. 21. and 19. 10, 11.

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, v. 8. Not because they were blind and lame, but because they were Iebusites, a People hated and accursed by God: and the Iebusites 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 onely Place of God's Solenm Worship; and partly, because they did so wickedly and insolently defie 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, Psal. 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 sence, as being most easie, and natural, and proper; whereas, the latter is Metaphorical, and seems doubtful and forced.

Concluding their Fort to be Impregnable.

Marginal references: Or, except one remove from thee.; Or, saying,

7 Nevertheless, David took the strong hold of Zion : the same is the city of David.

Either, 1. A very strong Fort which they had built upon Mount Sion; which being taken, the City quickly yielded. Or, 2. The City of Zion, which was very strongly Fortified.

Marginal references: Now [illegible: 1 word]

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 Davids soul , he shall be chief and captain : wherefore they said, The blind and the lame shall not come into the house .

i. e. Whosoever Scaleth the Fort, or getteth up to the top of it, where the Gutter was.

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 onely 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.

This belongs to the Iebusite, and the lame, and the blind; and it is explained in v. 6.

These words are fitly supplyed out of 1 Chron. 11. 6. where they are expressed; and they must needs be understood to make the sence compleat. And such Ellipses or defects of a part of the Sentence, are usual in Promises and Oaths, and Conditional Offers, such as this was.

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 Iebusites [illegible: 1+ letters]ere 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 Iebusites; 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 Iebusites, 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 rendred, as it is in the Margent 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 v. 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, v. 6. i. e. Into the Fort: for the Word house is used very largely and generally in the Hebrew Language, for any place; as Iudg. 16. 21.

Marginal references: 1 Chron. 11. 6.; Or, because they had [illegible: 1 word], even the blind and the lame, he shall not come into the house.

9 So David dwelt in the fort, and called it, The city of David: and David built round about from Millo , and inward.

Which seems to have been some large and well fortified Building, Iudg. 9. 6. 2 Chron. 3. 5. adjoyning, or near to the wall of the City of Zion.

10 ¶ And David went on, and grew great , and the LORD God of hosts was with him.

In reputation and power.

Marginal references: Heb. went going and growing.

11 And Hiram king of Tyre sent messengers to David, and cedar-trees , and carpenters, and masons , and they built David an house.

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.

Marginal references: 1 King. 5. 2. 1 Chron. 14. 1.; Heb. hewers of the stone of the wall.

12 And David perceived , that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israels sake.

By reflecting upon the Promises which God had made him, and the constant course of Gods Providence favouring him.

13 ¶ And David took him moe concubines and wives out of Jerusalem, after he was come from Hebron, and there were yet sons and daughters born to David.

This may well be reckon'd amongst David's miscarriages, the multiplication of [illegible: 1 word] being expresly forbidden to the King, Deut. 17. 17. The use of 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, Deut. 17. he might conceive this was no Transgression of that Law.

Marginal references: 1 Chron. 3. 9. and 14. 3.

17 ¶ But when the Philistines heard that they had anointed David king over Israel , all the Philistines came up to seek David , and David heard of it, and went down to the hold .

Whilst the Civil War lasted between the Houses of Saul and David, they wisely forbore all Hostilites, and left them to tear out one anothers Bowels, that afterwards they might make a more easie Conquest of both. But that being ended, and all united under David, they bestir themselves.

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 he dead at this time, there being no mention of him.

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.

Marginal references: 1 Chron. 11. 16. and 14. 8.

18 The Philistines also came and spread themselves in the valley of Rephim .

Or, of the Giants: which lay Westward from Ierusalem, and so was the ready way to Ierusalem, which it seems they designed to take.

20 And David came to Baal-perazim , and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters . Therefore he called the name of that place Baal-perazim.

Whither the Philistines were come from the Valley of Rephaim, 1 Chron. 14. 11.

As Floods or Rivers of Waters, which break the Banks, and overflow a Land, and overturn all that stands in their way.

Marginal references: Isa. 28. 21.; That is, the [illegible: 1 word] of brea [illegible: 1+ letters].

21 ¶ And there they left their images , and David and his men burnt them .

Which they seem to have brought into the Field to Figh[illegible: 1+ letters] for them, as the Israelites had formerly done the Ark.

As God had commanded, Deut. 7. 5.

Marginal references: 1 Chron. 14. 12.; Or, took them away.

22 And the Philistines came up yet again , and spread themselves in the valley of Rephaim.

Doubtless with greater Force, as those that saw their All lay at stake.

23 And when David enquired of the LORD, he said, Thou shalt not go up : but fetch a compass behind them, and come upon them over against the mulbery-trees .

To wit, directly against them, as the following words explain it.

Where they least expect thee; Gods purposes and Promises do not exclude Mens just endeavours, but require them.

24 And let it be when thou hearest the sound of a going in the tops of the mulbery-trees, that then thou shalt bestir they self : for then shall the LORD go out before thee, to smite the host of the Philistines.

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.

Do thou fall upon them.

25 And David did so, as the LORD had commanded him, and smote the Philistines from Geba, until thou come to Gazer .

They followed their Victory, and pursued them to their own Borders, in which Gazer was, as Iosephus relates.

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).

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.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;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.

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.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 5:17-25

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.

David King over All Israel. (b. c. 1048.)

1 Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. 2 Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the Lord said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel. 3 So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the Lord : and they anointed David king over Israel. 4 David was thirty years old when he began to reign, and he reigned forty years. 5 In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah.

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 Chron. xii. 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 (v. 1), not only thou art our bone and our flesh, not a stranger, unqualified by the law to be king (Deut. xvii. 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. ii. 17); therefore be thou our ruler, and let this ruin be under thy hand," Isa. iii. 6. 2. His former good services to the public were a further inducement (v. 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, v. 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. ii. 8), but we shall see it, 1 Cor. xv. 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, v. 4. At that age the Levites were at first appointed to begin their administration, Num. iv. 3. About that age the Son of David entered upon his public ministry, Luke iii. 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, v. 5. Hebron had been famous, Josh. xiv. 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. x. 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. xxi.), where we read of a new Jerusalem.

David Takes Mount Sion. (b. c. 1047.)

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 blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither. 7 Nevertheless David took the strong hold of Zion: the same is the city of David. 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 come into the house. 9 So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward. 10 And David went on, and grew great, and the Lord God of hosts was with him.

If Salem, the place of which Melchizedec was king, was Jerusalem (as seems probable from Ps. lxxvi. 2), it was famous in Abraham's time. Joshua, in his time, found it the chief city of the south part of Canaan, Josh. x. 1-3. It fell to Benjamin's lot (Josh. xviii. 28), but joined close to Judah's, Josh. xv. 8. The children of Judah had taken it (Judg. i. 8), but the children of Benjamin suffered the Jebusites to dwell among them (Judg. i. 21), and they grew so upon them that it became a city of Jebusites, Judg. xix. 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 (1 Chron. xii. 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, v. 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. iv. 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. xi. 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. xxxvii. 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 v. 8 may be read; we fetch our reading of it from 1 Chron. xi. 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 (v. 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.

David's Children. (b. c. 1046.)

11 And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David a house. 12 And David perceived that the Lord had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake. 13 And David took him more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David. 14 And these be the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon, 15 Ibhar also, and Elishua, and Nepheg, and Japhia, 16 And Elishama, and Eliada, and Eliphalet.

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, v. 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. lx. 10.

II. David's government settled and built up, v. 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, Ps. lxxxix. 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, Ps. lxxxix. 27. God has highly exalted him, Phil. ii. 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, Ps. xli. 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. xiii. 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, ch. iii. 2, 5. There the mothers are mentioned, not here; only, in general, it is said that he took more concubines and wives, v. 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 2 Sam. xv. 16; xvi. 22; xix. 5. Of his sons, see 1 Chron. iii. 1-9.

David Defeats the Philistines. (b. c. 1046.)

17 But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard of it, and went down to the hold. 18 The Philistines also came and spread themselves in the valley of Rephaim. 19 And David 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. 20 And David came to Baal-perazim, and David smote them there, and said, The Lord hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baal-perazim. 21 And there they left their images, and David and his men burned them. 22 And the Philistines came up yet again, and spread themselves in the valley of Rephaim. 23 And when David enquired of the Lord , he said, Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees. 24 And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the Lord go out before thee, to smite the host of the Philistines. 25 And David did so, as the Lord had commanded him; and smote the Philistines from Geba until thou come to Gazer.

The particular service for which David was raised up was to save Israel out of the hand of the Philistines, ch. iii. 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 (v. 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, Ps. ii. 1, &c. The destruction will turn, as this did, upon Satan's own kingdom. They took counsel together, but were broken in pieces, Isa. viii. 9, 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, v. 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. xx. 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, v. 17), yet entered not upon action till he had enquired of the Lord by the breast-plate of judgment, v. 19, and again, v. 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 (v. 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. xlvi. 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. ii. 20, 21. David and his men converted to their own use the rest of the plunder, but the images they burnt, as God had appointed (Deut. vii. 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, v. 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, v. 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 (v. 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, Phil. ii. 12, 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. xxvi. 36), The sound of a shaken leaf shall chase them. (3.) The success of this is briefly set down, v. 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 (Acts ii. 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.