2 Samuel · Chapter 5

Verse 1. 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.

Verse 1. Then came all the tribes to David — That is, elders, deputed as ambassadors from every tribe, sent by a common agreement among them; saying, Behold, we are bone of thy bone, &c. — Abner and Ish-bosheth being dead, whose authority had swayed the Israelites against their duty, they now acknowledged David’s divine right to the crown; they remembered that he had every qualification requisite for a rightful king of Israel, according to God’s own limitations, Deuteronomy chap. 17.; that he was one of their brethren, and that he was chosen of God. They called to mind his valour, and various merits toward Israel, the many deliverances which he had wrought out for them, and God’s express declaration in his favour, that he would make him the shepherd and captain of his favourite people. And when they had thus considered his undoubted title and merits, and their own duty, they immediately came together to crown him.

DAVID MADE KING OVER ALL ISRAEL, 1-5.

1. Then came all the tribes — The elders, as representatives of all the tribes. Verse 3. In accordance with the note on 2 Samuel 2:10, we hold that David was not recognised as king by all Israel immediately after the death of Ishbosheth. The connective (w, then,) with which this chapter begins, does not always imply immediate sequence, (Exodus 2:2,) but may pass over an interval of years whose history it was not the purpose of the writer to record. If all the Israelites were confounded at the assassination of Abner, (iv, 1,) the alarm and astonishment were not likely to grow less with the similar death of Saul’s son, and it is every way probable that several years were allowed to pass before all the tribes agreed to submit to David. Thy bone and thy flesh — Thy blood relations, for we are all descended from Jacob, our common father.

V. 2. Shalt feed-That is, rule them, and take care of them, as a shepherd doth of his sheep, Psalm 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.

Verse 2. The Lord said, Thou shalt feed my people Israel — The learned Bishop Patrick very justly observes here, that this is the first time we meet with any ruler, or governor of a people, characterized under the idea of a shepherd; and it cannot but be thought remarkable that the first man so characterized was at first in fact a shepherd; and when we find him, after his advancement to the throne, still characterized by God himself under the same idea, what can be a clearer inference, than that God’s raising him to be a king was but exalting him to a nobler office of the same nature with his first? How fine a document is this to princes, that they are not, in the intention of Providence, the tyrants, but the guardians of their people! that their business is the preservation and well-being of the flock, from the duty they owe to the great Lord and owner thereof! And how fully is this document confirmed to us, when we find bad princes set forth, in the prophetic style, under the characters of roaring lions, hungry bears, and devouring wolves. It was a truly noble and princely maxim of Cyrus, that “every man that aspired to the government of others should take care to be a better man than those he ruled.” — Delaney.

Verse 2. Thou shalt feed my people. Probably the highpriest, or a prophet, delivered a short coronation charge, as Samuel had already done. This divine promise is made the final reason why they came to place David on the throne of all Israel.

2. Thou… leddest — As general of Saul’s forces. See 1 Samuel 18:5. Thou shalt feed my people — This prophecy, like that of 2 Samuel 3:18, is nowhere else recorded, but had probably been uttered by one of the prophets of that age. A keeper of sheep is made the shepherd of the nation, as the fishermen of Galilee were made fishers of men.

V. 3. A league-Whereby David obliged himself to rule them according to God’s laws; and the people promised obedience to him.

Verse 3. They anointed David king] This was the third time that David was anointed, having now taken possession of the whole kingdom.

Verse 3. King David made a league with them — It is not said what the contents of this league or covenant were. The Jews think it was an act of oblivion and indemnity for all injuries done on either side, whether of Judah against the other tribes, or of all the other tribes against Judah. But in that case the league would rather have been between the tribes than with the king. It is therefore probable that it included a great deal more, and that David obliged himself to rule them according to God’s laws, and that the people promised obedience to him agreeably to the same; and that both the king and the people ratified their engagements by solemn sacrifices, and appeals to God for the sincere performance of them. All this, being done as in the presence of Him who fills heaven and earth, and to whose all-seeing eye the hearts and ways of mankind are without a covering, is properly said to have been before the Lord, although it was not before the ark, that symbol of the divine presence, for that certainly was not now at Hebron. They anointed David king over Israel — That is, they desired the high-priest to anoint him, whose office it was; and thereby expressed their consent that he should reign over them. David was anointed in all three times; first by Samuel in his father’s house, 1 Samuel 16:13; then when the tribe of Judah owned him for their king, 2 Samuel 2:4; and now, when all Israel did the same.

3. A league — Consisting of solemn stipulations on both sides. Before the Lord — This phrase is to be understood here as at Judges 11:11, where see note. Anointed David king over Israel — On the anointing of kings see note on 1 Samuel 10:1. This was the third time that David was anointed. 2 Samuel 2:4; 1 Samuel 16:13.

Verses 4, 5. David was thirty years old when he began to reign — At this age the Levites were at first appointed to begin their ministrations, Numbers 4:3. About this age the Son of David entered upon his public ministry, Luke 3:23. And it is the age when men come to their full maturity of strength and judgment. In Jerusalem he reigned thirty and three years — By this it appears it was immediately after his third unction that he made the attempt upon Jerusalem, mentioned in the next verse, otherwise he could not have reigned there so long.

4. Thirty years — Age of full maturity, at which priests were consecrated. Numbers 4:3; Luke 3:23.

Verses 4, 5. David was thirty years old when he began to reign — At this age the Levites were at first appointed to begin their ministrations, Numbers 4:3. About this age the Son of David entered upon his public ministry, Luke 3:23. And it is the age when men come to their full maturity of strength and judgment. In Jerusalem he reigned thirty and three years — By this it appears it was immediately after his third unction that he made the attempt upon Jerusalem, mentioned in the next verse, otherwise he could not have reigned there so long.

DAVID MADE KING OVER ALL ISRAEL, 1-5.

1. Then came all the tribes — The elders, as representatives of all the tribes. Verse 3. In accordance with the note on 2 Samuel 2:10, we hold that David was not recognised as king by all Israel immediately after the death of Ishbosheth. The connective (w, then,) with which this chapter begins, does not always imply immediate sequence, (Exodus 2:2,) but may pass over an interval of years whose history it was not the purpose of the writer to record. If all the Israelites were confounded at the assassination of Abner, (iv, 1,) the alarm and astonishment were not likely to grow less with the similar death of Saul’s son, and it is every way probable that several years were allowed to pass before all the tribes agreed to submit to David. Thy bone and thy flesh — Thy blood relations, for we are all descended from Jacob, our common father.

V. 6. 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.

Verse 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, 1 Samuel 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 labour 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 endeavoured 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. Ver. 6. And the king and his men went to

K. And the king and his men went to

Jerusalem unto the Jebusites, the inhabitants

K. Jerusalem unto the Jebusites, the inhabitants of

of the land: who spake unto David, saying,

K. the land; who spake unto David, saying;

Except thou take away the blind and the

K. Thou shalt not come in hither; for the blind

lame, thou shalt not come in hither: thinking,

K. and the lame shall drive thee away by saying,

David cannot come in hither.

K. “David shall not come in hither.”

Ver. 8. And David said-Whosoever getteth

K. And David said-Whosoever smiteth the

up to the gutter, and smiteth the Jebusites,

K. Jebusites, and through the subterranean passage

and the lame and the blind, that are hated

K. reacheth the lame and the blind who

of David’s soul-Wherefore they said, The

K. hate the life of David (because the blind and

blind and the lame shall not come into the

K. the lame said, “He shall not come into the

house. * * * * * * * * * * * * * *

K. house,”) shall be chief and captain. So

* * * * * * * * * * * * * * * * *

K. Joab the son of Zeruiah went up first, and

* * * * * * * * * * * * * * * * *

K. was chief.

Verse 6. The king and his men went to Jerusalem — His first warlike enterprise, after he was made king of all Israel, was against that part of Jerusalem which was still in the hands of the Jebusites, namely, the strong fort of Zion, which they held, although the Israelites dwelt in the other parts of the city. Which spake unto David — When he came with his army to attack the fortress; saying, Except thou take away the blind and the lame, thou shalt not come hither — In this translation the order in which the words stand in the Hebrew is not observed, nor are they exactly rendered. They are literally, The king and his men went to Jerusalem unto the Jebusite, inhabiting the land, and he (the Jebusite) spake to David, saying, Thou shalt not come hither except thou remove the blind and the lame; or, rather, as Ërysh µa yk, chi im esihreka, may be properly rendered, For the blind and lame shall keep thee off, which is the sense given to the words in the English Bible of Coverdale, printed in 1535, where they are translated, Thou shalt not come hither, but the blind and the lame shall drive thee away. The Seventy render the passage, Ouk eiseleush wde, oti antesthsan oi tufloi, &c. Thou shalt not come hither, for the blind and the lame resist, or, have resisted, thee, saying, That David shall not come hither. 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 appointed a number of blind and lame people, invalids, or maimed soldiers, to make their appearance on the wall, in contempt of David and his men. There is another interpretation of these words which Dr. Delaney and many others prefer, namely, that they imagined their fortress to be impregnable and secure under the protection of their gods, whom the Israelites were wont to despise, and to call them gods who had eyes, but saw not; feet, but walked not. As if they had said, Our gods, whom you call blind and lame, shall defend us, and you must overcome them before you overcome us. “These blind and lame,” says a learned writer, “were the idols of the Jebusites, which, to irritate David, they set upon their walls, as their patrons and defenders. And they as good as said, Thou dost not fight with us, but with our gods, who will easily repel thee.”

Ver. 6. Went to Jerusalem unto the Jebusites. This city is called Jebus, Judges 19:10; and Salem, Genesis 14:18. Psalm 76:2. The lower part of it, falling to the lot of Judah, was taken and burnt; but the upper part falling to the lot of Benjamin, and being always deemed impregnable, had never been taken.

CAPTURE OF ZION, 6-10.

This account of the capture of Zion (see parallel history in 1 Chronicles 11:4-9) is brief but very important. In the days of Joshua cities of refuge had been appointed on both sides of the Jordan, (Joshua 20,) and, until the death of Eli, Shiloh had been the seat of the sanctuary. Beth-el, Gilgal, Mizpeh, Ramah, and other places, had their particular celebrity, but as yet the nation had no metropolis. The first great enterprise of David, after becoming king of all the land, was to gain full possession of this strong city of the hills, and make it the capital of his kingdom. The lower portion of the city had, in the time of the Judges, been besieged and burned, (Judges 1:8,) but the fortress on Zion had remained impregnable, and the neighbouring tribes of Judah and Benjamin had been obliged to tolerate the Jebusites among them. Joshua 15:63; Judges 1:21. According to an uncontradicted tradition of centuries past, the stronghold of Zion occupied the southwestern hill of the modern city, which overhangs the deep valley of Hinnom. This valley guarded it on the west and south, while its northern and eastern defence was the Tyropoeon valley.

6. The Jebusites — An ancient tribe descended from Canaan, son of Ham, (Genesis 10:16,) who from the days of Abraham had been well known inhabitants of the land. They were a most hardy and warlike tribe, as is shown from their ability to maintain their ancient position in Central Palestine so long. Except thou take away — Literally, and after the order of the Hebrew, the passage reads thus: Thou shalt not come hither, for to drive thee away, the blind and the lame saying. Let not David come hither, (will suffice.) Or we may regard Ërysh as the preterit of the verb rws, and explain the use of the singular from the fact that the verb precedes its subjects. We then translate: For the blind and the lame have driven thee away. In either case the meaning is the same. The Jebusites ridiculed and derided David’s attempts to subdue them, and, relying upon their strong fortifications, tauntingly said that a few blind and lame men would be sufficient to turn away all the assaults he could make against them. By the blind and the lame some, without sufficient reason, have understood the idols of the Jebusites, which the Israelites called in derision blind and lame, because, having eyes they didnot see, and having feet they did not walk. Psalm 115:5, 7.

CAPTURE OF ZION, 6-10.

This account of the capture of Zion (see parallel history in 1 Chronicles 11:4-9) is brief but very important. In the days of Joshua cities of refuge had been appointed on both sides of the Jordan, (Joshua 20,) and, until the death of Eli, Shiloh had been the seat of the sanctuary. Beth-el, Gilgal, Mizpeh, Ramah, and other places, had their particular celebrity, but as yet the nation had no metropolis. The first great enterprise of David, after becoming king of all the land, was to gain full possession of this strong city of the hills, and make it the capital of his kingdom. The lower portion of the city had, in the time of the Judges, been besieged and burned, (Judges 1:8,) but the fortress on Zion had remained impregnable, and the neighbouring tribes of Judah and Benjamin had been obliged to tolerate the Jebusites among them. Joshua 15:63; Judges 1:21. According to an uncontradicted tradition of centuries past, the stronghold of Zion occupied the southwestern hill of the modern city, which overhangs the deep valley of Hinnom. This valley guarded it on the west and south, while its northern and eastern defence was the Tyropoeon valley.

6. The Jebusites — An ancient tribe descended from Canaan, son of Ham, (Genesis 10:16,) who from the days of Abraham had been well known inhabitants of the land. They were a most hardy and warlike tribe, as is shown from their ability to maintain their ancient position in Central Palestine so long. Except thou take away — Literally, and after the order of the Hebrew, the passage reads thus: Thou shalt not come hither, for to drive thee away, the blind and the lame saying. Let not David come hither, (will suffice.) Or we may regard Ërysh as the preterit of the verb rws, and explain the use of the singular from the fact that the verb precedes its subjects. We then translate: For the blind and the lame have driven thee away. In either case the meaning is the same. The Jebusites ridiculed and derided David’s attempts to subdue them, and, relying upon their strong fortifications, tauntingly said that a few blind and lame men would be sufficient to turn away all the assaults he could make against them. By the blind and the lame some, without sufficient reason, have understood the idols of the Jebusites, which the Israelites called in derision blind and lame, because, having eyes they didnot see, and having feet they did not walk. Psalm 115:5, 7.

V. 8. 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 1 Chronicles 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.

Verse 8. David said on that day — When the assault was made; Whosoever getteth up into the gutter — That is, whosoever scaleth the fort, or getteth up to the top of it, where the gutter was. Or, as some understand it, cuts off their pipes of water, or their cisterns into which the water fell. Dr. Kennicott observes that “the Hebrew, rwnx, zenur, gutter, occurs but once more in the Bible, and does not seem commonly understood in this place. The English version calls it, the gutter; the Vulgate, fistulas, pipes; Vatablus, canales; Junius and Tremellius, emissarium, a common sewer; Poole, tubus aquæ, a pipe for water; and Bochart, alveus, a bed or channel of a river. Most interpreters agree in making the word signify something hollow, and in applying it to water.” It may mean, he thinks, “a subterraneous passage, or great hollow, through which men could pass and repass for water. That this zenur, in the text, was such an under-ground passage, might be strongly presumed from the text itself; but it is proved to have been so by Josephus. For, speaking of this very transaction, he says, ‘The citadel being as yet in the possession of the enemy, the king promised that he would make any one general of all his forces who should ascend into the citadel, dia upokeimenwn faraggwn, through the subterraneous cavities.’ Here then we have subterraneous cavities most remarkably answering to zenur, and putting this interpretation upon a very solid footing.” Kenn. Dissert., vol. 1. p. 42. And the lame and the blind, that are hated of David’s soul — This, some think, plainly shows, that by the lame and the blind must be meant the idols of the Jebusites; because David certainly abhorred idolatry, but could never detest men for mere unblameable infirmities. But two things may be said in answer to this: 1st, That the lame and the blind Jebusites had probably themselves insulted David, and blasphemed God, and David might hate them in the same sense in which he often speaks of hating the wicked in his Psalms; that is, he might hate their ways, their dispositions, and actions. But, 2d, The original words may, and certainly should be rendered, as they are by the Seventy, who hate David’s soul. He shall be chief and captain — These words are not in the Hebrew here, but are fifty supplied from 1 Chronicles 11:6, where they are expressed. Wherefore they said — That is, it became a proverb, or common saying, used by David and others: The blind and the lame shall not come into the house — Or, into this house; that is, into the fort of Zion. The blind and lame Jebusites were set to keep that fort, and to keep others from coming into it; but now they themselves are shut out of it, and none of them was to be admitted to come into it again; which David might resolve to 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; namely, into the king’s palace; which, though a general rule and decree of David, yet might be dispensed with in some special cases, as in that of Mephibosheth. But it is not necessary to understand this as a proverb; for the words may be rendered, as they are in the margin of our Bibles, Because they had said, Even the blind and the lame, he (that is, David) shall not come into the house; or, because they (the Jebusites) had said, The blind and the lame shall hinder him. They who understand, by the blind and the lame, the idols of the Jebusites, consider this clause as meaning, that from this time it became a proverb, Let not the blind and lame come into the house; that is, do not trust in idols, who have eyes and see not, &c.; and who are not able to do more for you than the lame and the blind.

8. Getteth up to the gutter — This the Septuagint renders, Let him put to the sword. Similarly the Syriac and Arabic. The whole verse is obscure, and appears to be an abridged and broken transcription from a fuller document. Our translators have attempted to emend the passage by comparison with its parallel in 1 Chronicles 11:6. The word rwnx, here rendered gutter, is rendered water-spout in Psalm 42:7. Gesenius and Keil render it cataract. According to Furst, it means a hollow passage, a water-conduit. Adopting the last signification, we refer it to the deep hollow beneath the citadel and translate thus: Every one smiting a Jebusite, let him thrust (him) into the gulf, (beneath,) both the lame and the blind, (who) hated the soul of David. The Masoretic pointing is of insufficient authority to lead us to adopt the keri yawnc; the kethib should be pointed and read wanc — the kal preterit. Ewald translates the passage metrically, thus: Whoso shall conquer the Jebusite,

Let him hurl down from the cliff

The lame and the blind together,

Hated of David’s soul.

To this order David also added the offer recorded in 1 Chronicles 11:6: Whosoever smiteth the Jebusites first shall be chief and captain; and other things he doubtless said on that day which have not been recorded. Wherefore they said — Therefore, that is, from this circumstance the following proverb arose. The blind and the lame shall not come into the house — The spirit and meaning of the proverb is, Those who are repulsive and hateful to us we shall not allow to enter our dwellings; a proverb characteristic of Jewish antipathy and intolerance towards persons of another nation and another religion.

V. 9. Millo-Which seems to have been the town-hall or, state-house, near the wall of the city of Zion.

Verses 9, 10. From Millo — Which seems to have been the town-hall, or state-house, near the wall of the city of Zion; or, as some think, a tower or armory. The Lord God of hosts was with him — This was the cause of his great prosperity, that God, who commands all the armies of heaven and earth, directed and blessed him in all his enterprises.

Ver. 9. Millo. It was wise to take the stronghold of the Jebusites, that the centre of his kingdom might have an impregnable fortress.

9. Built round about from Millo and inward — Millo was a fortress or rampart of ancient Zion, apparently so called from having been filled in (alm) with earth and stones. The article connected with the Hebrew word serves to designate it as some well known fortress, and it was evidently a noted stronghold before the city was occupied by David. It was afterwards built up again and strengthened by Solomon, (1 Kings 9:15, 24; 11:27,) and later still by Hezekiah. 2 Chronicles 32:5. It seems to have been situated on the northern side of Zion, where the natural defences were less strong than on the other sides; and from it, as a bulwark, David built all round the northern side a strong wall, and fortified it inward towards the south, so as to make it more secure against assault than it had ever been before.

Verses 9, 10. From Millo — Which seems to have been the town-hall, or state-house, near the wall of the city of Zion; or, as some think, a tower or armory. The Lord God of hosts was with him — This was the cause of his great prosperity, that God, who commands all the armies of heaven and earth, directed and blessed him in all his enterprises.

CAPTURE OF ZION, 6-10.

This account of the capture of Zion (see parallel history in 1 Chronicles 11:4-9) is brief but very important. In the days of Joshua cities of refuge had been appointed on both sides of the Jordan, (Joshua 20,) and, until the death of Eli, Shiloh had been the seat of the sanctuary. Beth-el, Gilgal, Mizpeh, Ramah, and other places, had their particular celebrity, but as yet the nation had no metropolis. The first great enterprise of David, after becoming king of all the land, was to gain full possession of this strong city of the hills, and make it the capital of his kingdom. The lower portion of the city had, in the time of the Judges, been besieged and burned, (Judges 1:8,) but the fortress on Zion had remained impregnable, and the neighbouring tribes of Judah and Benjamin had been obliged to tolerate the Jebusites among them. Joshua 15:63; Judges 1:21. According to an uncontradicted tradition of centuries past, the stronghold of Zion occupied the southwestern hill of the modern city, which overhangs the deep valley of Hinnom. This valley guarded it on the west and south, while its northern and eastern defence was the Tyropoeon valley.

6. The Jebusites — An ancient tribe descended from Canaan, son of Ham, (Genesis 10:16,) who from the days of Abraham had been well known inhabitants of the land. They were a most hardy and warlike tribe, as is shown from their ability to maintain their ancient position in Central Palestine so long. Except thou take away — Literally, and after the order of the Hebrew, the passage reads thus: Thou shalt not come hither, for to drive thee away, the blind and the lame saying. Let not David come hither, (will suffice.) Or we may regard Ërysh as the preterit of the verb rws, and explain the use of the singular from the fact that the verb precedes its subjects. We then translate: For the blind and the lame have driven thee away. In either case the meaning is the same. The Jebusites ridiculed and derided David’s attempts to subdue them, and, relying upon their strong fortifications, tauntingly said that a few blind and lame men would be sufficient to turn away all the assaults he could make against them. By the blind and the lame some, without sufficient reason, have understood the idols of the Jebusites, which the Israelites called in derision blind and lame, because, having eyes they didnot see, and having feet they did not walk. Psalm 115:5, 7.

Verse 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.

Verse 11. Hiram sent messengers to David, &c. — Hearing that he intended to settle in the fort he had taken, Hiram sent him both materials and artificers to build him a palace. For the Jews, being given to feeding cattle and husbandry, were not very skilful in mechanic arts. The accounts left us of this king of Tyre are short; but it appears from them that he was a magnificent and a generous prince, and a believer in the true God. See the form of his congratulation to Solomon upon his accession to the throne, 1 Kings 5:7. And this character well fitted him to enter into and to cultivate an alliance with David, as he did with uncommon friendship and affection as long as David lived, and continued it to his son for his sake. — Delaney.

DAVID’S INTERCOURSE WITH HIRAM — HIS TEMPORAL PROSPERITY, 11-16.

11. And Hiram — Called Huram in 2 Chronicles 2:3, 11; 8:2; 9:10. On the question of the identity of this Hiram with the one who assisted Solomon in building the temple, see on 1 Kings 5:1. Tyre — On the locality of this great city see Joshua 19:29. From this verse we learn that it was under a monarchical form of government, and in it the mechanical arts had been carried to a noteworthy state of perfection. In Isaiah xxiii, 8, it is called “the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth.” Its power and glory are more fully delineated in Ezekiel 26-28. Sent messengers to David — Probably for the purpose of forming an alliance with him. David seems to have availed himself of the opportunity thus offered to secure from Hiram the service of carpenters and masons — workers in wood and stone — and also the gift of cedar wood from Lebanon. They built David a house — A royal palace on Zion. This verse is evidently the mere outline of many interesting facts in the history of David which the sacred writer has not seen proper to record. This mention of David’s intercourse with the king of Tyre, as well as what follows about the growth of his family, is appended to the notice of the capture of Zion, (verses 6-10,) not because these events followed in chronological order immediately after its capture, but in order to show how David grew great and prospered.

V. 12. King over Israel-That he might be a blessing to them, and they might be happy under his administration.

Verse 12. For his people Israel’s sake — Well would it be for mankind if all kings had the same view of the design of their exaltation to the sovereignty; if they considered themselves as being raised to their high station for the good of their people; that this is the great end of their appointment; the pursuit of this end their great duty; and the attainment of it their true glory. Certainly great and good kings of all ages have been of this way of thinking: they have believed, not that the people were created and ordained by God for the king, but the king for the people.

12. David perceived — He was convinced by the signal providences attending his own personal history, and the strength and honour of his kingdom, that his prosperity was of the Lord. How strong is he whose growing greatness is enhanced by the consciousness of Jehovah’s favour! For his people Israel’s sake — David’s ways were not always right, yet for Israel’s sake, and for his own great Name’s sake, Jehovah blessed him. Marvellous was God’s favour and regard for his chosen people.

V. 13. David took, &c.-This may well be reckoned amongst David’s miscarriages, the multiplication of wives being expresly forbidden to the king, Deuteronomy 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.

Verse 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.

Verse 13. David took him more concubines and wives — This may well be reckoned among David’s miscarriages, the multiplication of wives being expressly forbidden to the kings of Israel, Deuteronomy 17:17. It may however be observed, perhaps in extenuation of this fault of David, that it has always been looked upon as a piece of political wisdom in princes to endeavour to have many children; that by matching them into potent families, they might strengthen their interest, and have the more supporters of their authority. And this seems to have been the reason why David took so many wives. Some of his first wives had no children, and he was induced to take others that he might obtain an issue, enlarge his family, and thereby strengthen his interest. But the many wives and concubines he took did not preserve him from coveting his neighbour’s wife. On the contrary, they inclined him to it; for men who have once broken the fence, will wander carelessly.

13. More concubines and wives — “He had, in all conscience, enough before; he had, in the whole, eight wives and ten concubines. True, 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. Out of Jerusalem — That is, in or at Jerusalem, as appears from 1 Chronicles 14:3.

Verse 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, Elidæ, Eliphalath, Samæ, 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 Samæ are the same.

14. The names — A comparison of these names with the lists in Chronicles will show some discrepancies, for which at this day we are unable to account. Some of them are, perhaps, errors of copyists, but this must not always be supposed. Children who died in infancy were registered in some tables, and in others not.

DAVID’S INTERCOURSE WITH HIRAM — HIS TEMPORAL PROSPERITY, 11-16.

11. And Hiram — Called Huram in 2 Chronicles 2:3, 11; 8:2; 9:10. On the question of the identity of this Hiram with the one who assisted Solomon in building the temple, see on 1 Kings 5:1. Tyre — On the locality of this great city see Joshua 19:29. From this verse we learn that it was under a monarchical form of government, and in it the mechanical arts had been carried to a noteworthy state of perfection. In Isaiah xxiii, 8, it is called “the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth.” Its power and glory are more fully delineated in Ezekiel 26-28. Sent messengers to David — Probably for the purpose of forming an alliance with him. David seems to have availed himself of the opportunity thus offered to secure from Hiram the service of carpenters and masons — workers in wood and stone — and also the gift of cedar wood from Lebanon. They built David a house — A royal palace on Zion. This verse is evidently the mere outline of many interesting facts in the history of David which the sacred writer has not seen proper to record. This mention of David’s intercourse with the king of Tyre, as well as what follows about the growth of his family, is appended to the notice of the capture of Zion, (verses 6-10,) not because these events followed in chronological order immediately after its capture, but in order to show how David grew great and prospered.

DAVID’S INTERCOURSE WITH HIRAM — HIS TEMPORAL PROSPERITY, 11-16.

11. And Hiram — Called Huram in 2 Chronicles 2:3, 11; 8:2; 9:10. On the question of the identity of this Hiram with the one who assisted Solomon in building the temple, see on 1 Kings 5:1. Tyre — On the locality of this great city see Joshua 19:29. From this verse we learn that it was under a monarchical form of government, and in it the mechanical arts had been carried to a noteworthy state of perfection. In Isaiah xxiii, 8, it is called “the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth.” Its power and glory are more fully delineated in Ezekiel 26-28. Sent messengers to David — Probably for the purpose of forming an alliance with him. David seems to have availed himself of the opportunity thus offered to secure from Hiram the service of carpenters and masons — workers in wood and stone — and also the gift of cedar wood from Lebanon. They built David a house — A royal palace on Zion. This verse is evidently the mere outline of many interesting facts in the history of David which the sacred writer has not seen proper to record. This mention of David’s intercourse with the king of Tyre, as well as what follows about the growth of his family, is appended to the notice of the capture of Zion, (verses 6-10,) not because these events followed in chronological order immediately after its capture, but in order to show how David grew great and prospered.

V. 17. 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.

Verse 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.

Verse 17. All the Philistines came up to seek David — They raised all the forces they were able, to come up to David, and fight him before he was settled in his new kingdom. While the civil war subsisted between the partisans of David and Ish-bosheth, the Philistines contented themselves with being calm spectators of their mutual ravages and conflicts, which naturally tended to their mutual destruction; but when all these were ended in their unanimous election of David to the throne, and that election was succeeded by those beginnings and omens of a prosperous reign which have been mentioned, they began to be alarmed, and thought this the fit season to crush the growing power of this prince before it rose to a greater height. And David heard it, and went down to the hold — To some fortified place, to which his people might conveniently resort from all parts, and where he might intrench his army.

WARS WITH THE PHILISTINE, 17-25.

While David reigned, at Hebron, the Philistines, with whom he had so recently been in league, saw no occasion to molest him. They probably considered him as an enemy to the mass of the Israelites, and took no trouble to watch his movements; but when all Israel accepted him as king, and the ancient stronghold of the Jebusites fell into his power, they became alarmed, and gathered their forces for a most determined war against him. Then, doubtless, they deplored that they had not destroyed him when he was in their power.

17. When the Philistines heard… all the Philistines came up — Whether these wars with the Philistines occurred before or after the capture of Zion is somewhat uncertain, but from the course of this history we most naturally suppose that they occurred while David was fortifying Zion, and building, or taking measures to build, his royal palace. To seek David — For hitherto they had known him as a lawless wanderer, having no certain abode; and, though now anointed king, he had not yet a settled, permanent home. David… went down to the hold — Not to the citadel on Zion, for its situation, as we have already seen, was so lofty that it would be manifestly improper to speak of going down to it; but to the cave of Adullam, as we may infer from 2 Samuel 23:13, 14, where we have the record of an incident which took place at this time.

Ver. 18. Rephaim. The LXX read, the titanes or the giants; they had once, it would seem, lived there. Genesis 15:20. They are called Aseans in the Samaritan. From this name Asia, or the land of giants, is supposed to be derived.

18. Valley of Rephaim — An upland plain a little southwest of Jerusalem, hemmed in on all sides by low hills, so that it is properly called a valley. See on Joshua 15:18, where it is translated “valley of the giants.”

Verse 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.

Verse 19. David inquired of the Lord — Though David went into a strong hold, he did not trust to that, nor intended merely to stand upon his defence. But yet he would not give them battle till he had asked counsel of God, and was encouraged by him to do it.

WARS WITH THE PHILISTINE, 17-25.

While David reigned, at Hebron, the Philistines, with whom he had so recently been in league, saw no occasion to molest him. They probably considered him as an enemy to the mass of the Israelites, and took no trouble to watch his movements; but when all Israel accepted him as king, and the ancient stronghold of the Jebusites fell into his power, they became alarmed, and gathered their forces for a most determined war against him. Then, doubtless, they deplored that they had not destroyed him when he was in their power.

17. When the Philistines heard… all the Philistines came up — Whether these wars with the Philistines occurred before or after the capture of Zion is somewhat uncertain, but from the course of this history we most naturally suppose that they occurred while David was fortifying Zion, and building, or taking measures to build, his royal palace. To seek David — For hitherto they had known him as a lawless wanderer, having no certain abode; and, though now anointed king, he had not yet a settled, permanent home. David… went down to the hold — Not to the citadel on Zion, for its situation, as we have already seen, was so lofty that it would be manifestly improper to speak of going down to it; but to the cave of Adullam, as we may infer from 2 Samuel 23:13, 14, where we have the record of an incident which took place at this time.

V. 20. Baal-perazim-Whither the Philistines were come from the valley of Rephraim, 1 Chronicles 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.

Verse 20. 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.

Verse 20. David came to Baal-perazim — For thither the Philistines marched from Rephaim, where they first pitched; as appears from 1 Chronicles 14:11. Hath broken forth upon mine enemies as the breach of waters — Hath overpowered and scattered them, as waters, when they make a breach in a bank, overflow and carry all before them. Therefore he called the name of that place Baal-perazim — That is, The master of the breaches. Thus ascribing all to God, and giving the place this name, that it might put him and his posterity in mind of God’s great power and goodness shown in that place.

20. Baal-perazim — Furst renders, Baal of Perazim mount, and understands it as the name of a mountain city in the immediate vicinity of the place where the battle was fought. The word perazim means breakings forth, or breaches. Not only does David undertake the battle by the counsel of Jehovah, but he gives to the place of his triumph a name forever suggestive of Jehovah’s assistance in battle.

V. 21. 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.

Verse 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 1 Samuel 4:10, 11.

Verse 21. And there they left their images — Their gods, which they had brought into the field with them to be carried before their host. Such was the consternation into which they were thrown. Thus we read, 2 Chronicles 25:14, that the Edomites had their gods along with them when they fought with Amaziah. And perhaps they learned this from the Israelites, who carried the ark (the symbol of God’s presence) in their army when they went to fight with the Philistines; who saw it, and took it, as the Israelites now did their images, 1 Samuel 4:4, 5, &c. But behold here the difference between the ark and these images! When the ark fell into the hands of the Philistines it consumed them; but when these images fell into the hands of the Israelites, they could neither hurt them, nor save themselves from being consumed.

21. Their images — Their idol-gods, (1 Chronicles 14:13,) which they carried with them into battle, as Israel once did the ark, (1 Samuel 4:3,) expecting they would therefore be led to certain victory. The capture of them by the Israelites was a striking counterpart to the capture of the ark by the Philistines. Burned them — As the law required. Deuteronomy 7:5, 25. The Hebrew text reads, took them away. “Burned” has been supplied from Chronicles.

V. 22. And spread themselves-The expression intimates, that they were very numerous, and made a very formidable appearance. So we read, Revelation 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.

Verses 22, 23. And spread themselves — The expression intimates, that they were very numerous, and made a very formidable appearance. So we read, Revelation 20:9, of the enemies of the church going up on the breadth of the earth. But the wider they spread themselves, the fairer mark they are for God’s arrows. And when David inquired of the Lord — Though he had been successful before, yet he would attempt nothing further without God’s direction; to whom he knew he owed his former victory. He said, Thou shalt not go up — That is, not directly, to fight in a pitched battle as before. So the following words explain it. But fetch a compass behind them — Where they least expect thee. God’s purposes and promises do not exclude or render unnecessary men’s endeavours.

22. Came up yet again — Probably soon after the defeat just recorded. They were chagrined at the loss of their gods, and probably David had not followed up his victory. Thou shalt not go up — So as to meet and attack them face to face as before.

V. 23. 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.

Verse 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.

Verses 22, 23. And spread themselves — The expression intimates, that they were very numerous, and made a very formidable appearance. So we read, Revelation 20:9, of the enemies of the church going up on the breadth of the earth. But the wider they spread themselves, the fairer mark they are for God’s arrows. And when David inquired of the Lord — Though he had been successful before, yet he would attempt nothing further without God’s direction; to whom he knew he owed his former victory. He said, Thou shalt not go up — That is, not directly, to fight in a pitched battle as before. So the following words explain it. But fetch a compass behind them — Where they least expect thee. God’s purposes and promises do not exclude or render unnecessary men’s endeavours.

23. Mulberry trees — The word thus rendered occurs only here and in the parallel passage in 1 Chronicles 14:14. The Vulgate translates by pear trees, and so the Septuagint in Chronicles, but here by grove of weeping. Only the Jewish rabbins and some modern versions understand the mulberry tree. The most probable opinion is that adopted by Furst, that becaim (µyakb) is “the name of a tree like the balsam shrub, now growing about Mecca, and called bacha from the dropping of a resin when the leaves are cut.”

V. 24. 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.

Verse 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.

Verse 24. When thou hearest the sound of a going in the tops, &c. — The Hebrew, yvarb, beroshee, here translated tops, may properly be rendered, in the beginnings, or, among the first of the mulberry-trees; that is, in the very entrance of the place where these trees were, or among those which were first in order, and by which the grove was entered. So that God gives David for a sign, the sound of many men’s feet walking, not on the tops of the trees, (for men do not walk there,) but on the ground amidst the trees, though nobody should be seen among them by any in David’s army. Probably the sound was to be heard by the Philistines, to whom it might appear as if a vast number of men were marching to fall upon them. The Hebrew, however, may be rendered, When thou hearest the sound of a moving in the tops, &c. And it may imply nothing more than a rushing and extraordinary sound among the trees, which was to be a signal for David’s attack. Then bestir thyself — Fall upon the Philistines. For then the Lord shall go before thee — By making such a noise either of a mighty host coming to assault them, or of something very extraordinary, that they shall be amazed, and confounded, and put to flight.

Ver. 24. The sound of a going. The Lord caused the Syrians to hear the sound of chariots and horses, and in so terrific a manner that they fled precipitately from the siege of Samaria. 2 Kings 7:6. Isaiah 7. Xenophon wittily makes Cyrus, when going to battle on the plains of Babylon, and on hearing a peal of thunder on his right, say, “We follow thee, oh Jupiter.”

24. The sound of a going — Like the noise of a moving army. It was the sound of Jehovah’s host moving before the army of Israel and leading David on to victory; and though, like Elisha’s servant, his eyes were holden that he could not behold the horses and chariots around him, (2 Kings 6:17,) yet he was permitted to hear the noise of their movements. This is one of the Old Testament texts which point to an unseen world of spiritual agencies around us which are sent forth to minister to the saints of God. Some of the saints have had their spiritual eyes unvailed to see the angelic hosts of God, but the cold rationalism of our day would fain rob us of all belief in a supernatural world of principalities and powers beyond us. Compare notes on 2 Kings 2:11, 12, and 6:17.

Verse 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 poimenev laou, shepherds of the people; and all good kings were really such: but, in process of time, this pleasing title was changed for basileuv and turannov, 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!

II SAMUEL

25. From Geba — Rather, from Gibeon, as in 1 Chronicles 14:16, for Geba (see note on 1 Samuel 13:3) lay to the northeast of Jerusalem, and it is not supposable that the Philistines would have passed near it in their flight. For the site of Gibeon see on Joshua 9:3. Gazer — The same as Gezer, whose exact site has not been identified with any modern town, but must be sought somewhere between the Lower Beth-horon and the Sea. See on Joshua 10:33.