2 Samuel 5:7

The elders of all the tribes of Israel come and anoint David king over all Israel, 2Sam 5:1-5. He goes against the Jebusites, and takes the strong hold of Zion, and afterwards the city itself; which is called the city of David, 2Sam 5:6-9. David's prosperity, and friendship with Hiram, king of Tyre, 2Sam 5:10-12. He takes more concubines, and begets several sons and daughters, 2Sam 5:13-16. The Philistines gather together against him in the valley of Rephaim; he defeats them; they abandon their idols, and David and his men burn them, 2Sam 5:17-21. They assemble once more in the valley of Rephaim, and David smites them from Geba to Gazer, 2Sam 5:22-25. 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 3 They anointed David king - This was the third time that David was anointed, having now taken possession of the whole kingdom. 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, 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. 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 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 14 These be the names - Eleven children are here enumerated in the Hebrew text; but the Septuagint has no less than twenty-four. I shall insert their names, and the reader if he please may collate them with the text: Sammus, Sobab, Nathan, Solomon, Ebear, Elisue, Naphek, Jephies, Elisama, Elidae, Eliphalath, Samae, Jessibath, Nathan, Galimaan, Jebaar, Theesus, Eliphalat, Naged, Naphek, Jonathan, Leasamus, Baalimath, and Eliphaath. There is no doubt some corruption in these names; there are two of the name of Nathan, two of Eliphalath, and two of Naphek; and probably Sammus and Samae are the same. 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 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 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 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 1Sam 4:10, 1Sam 4:11. 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. 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 25 And David did so - He punctually obeyed the directions of the Lord, and then every thing succeeded to his wish. How is it that such supernatural directions and assistances are not communicated now? Because they are not asked for; and they are not asked for because they are not expected; and they are not expected because men have not faith; and they have not faith because they are under a refined spirit of atheism, and have no spiritual intercourse with their Maker. Who believes that God sees all things and is everywhere? Who supposes that he concerns himself with the affairs of his creatures? Who acknowledges him in all his ways? Who puts not his own wisdom, prudence, and strength, in the place of God Almighty? Reader, hast thou faith in God? Then exercise it, cultivate it, and thou mayest remove mountains. It is worthy of remark that David was, by the appointment of God, to feed the people. As he had formerly the care of a flock of sheep, which he was to watch over, defend, lead in and out, and for which he was to find pasture; now he is to watch over, defend, lead in and out, feed, and protect, the Israelites. He is to be the shepherd of the people, not the tyrant or oppressor. In ancient times, among the Greeks, kings were denominated ποιμενες λαου, shepherds of the people; and all good kings were really such: but, in process of time, this pleasing title was changed for βασιλευς and τυραννος, sovereign and tyrant; in neither of which names does any thing of the original title exist. And such are the different political constitutions of the kingdoms of the earth, that it is impossible that in any of them, the British excepted, the king can be the shepherd and father of his people. All the other regal constitutions under the sun permit the sovereign to be despotic, and consequently oppressive and tyrannical if he please. The British alone gives no power of this kind to the prince; by the constitution he is a patriotic king, and by the influence of those maxims of state which are continually presented to his view, and according to which all acts of government are formed, he becomes habitually the father of his people, and in this light alone do the British people behold the British king. David, by his own authority, without any form of law, could slay the Amalekite who said he had killed Saul; and could cut off the heads of Rechab and Baanah, who murdered Ish-bosheth; but, in the government of Britain, the culprit is to be heard in his vindication, witnesses are to be examined, the facts viewed by an upright judge in the light of the law; and then the alleged criminality is left to the decision of twelve honest men, the equals of the accused, who are bound by a solemn oath to decide according to the evidence brought before them. The Israelitish constitution was radically good, but the British constitution is much better. In the former, while the king ruled according to the spirit of the constitution, he could do no wrong, because he was only the vicegerent of the Almighty; in the latter, the king can do no wrong, because he is bound both by the spirit and letter of the law, to do nothing but what is according to the rules of eternal justice and equity laid down in that law; nothing is left to mere regal power or authority, and nothing trusted to human fickleness or caprice. In all his acts he is directed by his nobles and commons; who, being the representatives of all classes of the people, are always supposed to speak their mind. Well may it be said, Blessed are the people who are in such a case! Introduction

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.