Deeper Commentary
2Sa 5:1 Then came all the tribes of Israel to David to Hebron-
This was to enter the covenant which Abner had persuade them to make
(see on 2 Sam. 3:21).
And
spoke saying, Behold, we are your bone and your flesh-
Eph. 5:30 makes the amazing statement that even now,
"We are of members of His body, of His flesh, and of His bones". In a very
detailed study of this language, Henricus Renckens concluded: "In Israel,
in order to say that someone was a blood relation, one said: "He is my
flesh and my bones" (Gen. 29:14; Jud. 9:2; cp. Gen. 37:27; 2 Sam. 5:1;
19:13 ff.; Is. 58:7)". This is how close we are to the Lord Jesus- blood
relatives. This language could in no way be justified if Jesus were God
Himself in person.
2Sa 5:2 In times past, when Saul was king over us, it was you who led out
and brought in Israel. Yahweh said to you, ‘You shall be shepherd of My
people Israel, and you shall be prince over Israel’-
The mutuality between God and David is often brought out. Yahweh was
his shepherd (Ps. 23:1), and he was to shepherd Israel). All Israel
recognized that David had always been Israel's saviour, and Saul generally
had failed to experience the Divine potential for him to be this.
2Sa 5:3 So all the elders of Israel came to the king to Hebron; and king
David made a covenant with them in Hebron before Yahweh; and they anointed
David king over Israel-
This is the covenant which Abner had engineered in 2 Sam. 3:21, aimed
at providing total amnesty and assurance to all those who had once
supported Saul. David had already been anointed by Samuel, but this was
stating that all Israel approved of that and wanted to work with God's
plan rather than against it.
2Sa 5:4 David was thirty years old when he began to reign, and he reigned
forty years-
If Saul reigned 40 years (Acts 13:21), this creates various
chronological problems. Solomon, David and Saul are all stated to have
reigned 40 years, and it may be a non literal number. Paul's argument in
Acts 13:21 seems to be seeking to draw a parallel between Israel's 40
years in the desert and Saul's reign. Numbers are simply not used in
Semitic literature in the literalistic way that they are in the writings
of other cultures. To this day an Arab may describe a hot day as being 100
degrees C, when it is not that literally. But the Arab is not lying nor
deceiving; it's a case of using numbers within a different context of
language usage. Beginning his reign at 30 may be intended to recall how
the Levites began serving at 30 (Num. 4:3), because David was set up to be
the priest-king who would replace the high priesthood according to
Hannah's song. And at times he clearly did act like this, although his
failures meant that the potential was reapplied and reframed to fulfilment
in the Lord Jesus.
2Sa 5:5 In Hebron he reigned over Judah seven years and six months; and in
Jerusalem he reigned thirty-three years over all Israel and Judah-
Hebron was a priestly city and Jerusalem the kingly city, so maybe
this is intended to present David as a king-priest, beginning his kingship
at the same age as the priests began their service (:4).
2Sa 5:6 The king and his men went to Jerusalem against the Jebusites, the
inhabitants of the land, who spoke to David saying, Unless you take away the
blind and the lame, you shall not come in here; thinking, David can’t come
in here-
A person who feels they are somehow a nice guy
and worthy of invitation will be the one who tends to consider others as
unworthy of invitation to the Kingdom. He or she who perceives their own
desperation will eagerly invite even those they consider to be in the very
pits of human society. The lame, blind etc. were not allowed to serve God
under the law (Lev. 21:18), nor be offered as sacrifices (Dt. 15:21), nor
come within the holy city (2 Sam. 5:6-8). The Lord purposefully healed
multitudes of lame and blind (Mt. 15:30), and allowed them to come to Him in
the temple (Mt. 21:14). His acted out message was clearly that those who
were despised as unfit for God’s service were now being welcomed by Him into
that service. The lame and blind were despised because they couldn’t work.
They had to rely on the grace of others. Here again is a crucial teaching:
those called are those who can’t do the works, but depend upon grace.
Defining the Jebusites as "the inhabitants of the land" may be another mark left by the inspired editing of these records for the exiles. Such explanatory notes would have been unnecessary for the primary readership. The encouragement to them was that restoration of Israel's fortunes was indeed possible, under a new David.
2Sa 5:7 Nevertheless David took the stronghold of Zion; the same is the
city of David-
As often in the Hebrew Bible, we have a summary statement and then an
explanation of how it came about. The contrast is with how Saul's tribe of
Benjamin had failed to drive out the Jebusites (Jud. 1:21). Jerusalem was
originally in Benjamin, but David's capture of the city made it "the city
of David" and therefore in Judah. We see here how different potential
futures could have worked out. If Benjamin had taken and inherited their
possession and Saul had 'worked out' as he could have done, then Jerusalem
would have been in Benjamin. We see here how God's plans are flexible,
reflective of His great respect of human freewill and initiative.
2Sa 5:8 David said on that day, Whoever strikes the Jebusites, let him get
up to the watercourse, and strike the lame and the blind, who are hated by
David’s soul. Therefore they say, The blind and the lame can’t come into
the house-
See on :6. The Hebrew is difficult but seems to allude to how the
Jebusites mocked the Hebrews, thinking that their high elevation was such
that the bind and lame could repel any attackers. If David was indeed
Jonathan's armourbearer in 1 Sam. 14, he would have seen how God had
punished the pride of the Philistines when they thought likewise. For
Jonathan had shinned by an almost vertical cliff, with the Philistines
mocking him- and slew them. This inspired David with the possibility that
someone of similar faith and bravery could climb up the sewer line into
Zion and do the same. Jonathan's example, from some decades earlier,
inspired faith in this later situation. And so will all Godly examples.
The fact it was Joab who rose up to this example (see 1 Chron.) means that
he must surely have had some faith as well as bravery, despite his rather
unspiritual ways.
But the Hebrew of David's words here read like a kind of song, which could be translated:
Whosoever smites the Jebusite,
let him hurl down the precipice
both the lame and the blind,
hated of David’s soul.
We sense here a bitterness and lack of respect of the human person, which maybe resulted in his not being allowed to build the temple later. To murder the handicapped was unethical, but David's bitterness and desire for power led him to command it. Hence LXX "Whosoever smiteth the Jebusite, let him slay with the sword both the lame and the blind who hate David’s soul".
There are echoes of Saul's offer at the time of the fight with Goliath. Chronicles records: "Whosoever smites the Jebusites first shall be chief and captain". And thus Joab was restored to being chief of the army.
2Sa 5:9 David lived in the stronghold, and called it the city of David.
David built around from Millo and inward-
Jerusalem was particularly loved by David. He thereby moved the city
into Judah's possession from Benjamin's; see on :7. Chronicles adds: “And
Joab repaired the rest of the city".
2Sa 5:10 David grew greater and greater; for Yahweh, the God of Armies,
was with him-
This is the same phrase as used in David's protestation of humility in
Ps. 131:1: "
2Sa 5:11 Hiram king of Tyre sent messengers to David, and cedar trees,
carpenters and masons; and they built David a house-
The way Solomon also used him, or probably another Hiram, for the
same trees reflects again how Solomon sought to live out his father. But
he had no real spirituality, and over time he revealed that he had no
personal faith, turning away to idols in his old age and coming to the
nihilism of Ecclesiastes.
Psalm 30 was written at the dedication of a house by David, and we assume it was this house. But that Psalm reveals David had been very ill. He seems not to have had robust health although he was physically strong and lived a long life. There is ample evidence for a breakdown of his health after the sin with Bathsheba.
2Sa 5:12 David perceived that Yahweh had established him king over Israel,
and that He had exalted his kingdom for His people Israel’s sake-
He realized that the promises of Samuel so long ago had finally come
true, despite all the times when it had seemed they could not come true
(see on 1 Sam. 27:1). But this sense of fulfilment led him to take yet
more wives (:13), which is surely to be read negatively in spiritual
terms. Yet he realized that his establishment was located in a wider
context than just for himself; it was for the sake of His people Israel.
2Sa 5:13 David took him more concubines and wives out of Jerusalem, after
he had come from Hebron; and there were more sons and daughters born to
David-
See on :12. This is hard to read in a positive light spiritually; for
Israel's king was not to multiply wives (Dt. 17:17). He seemed to feel the
need to prove himself established by having more wives and children, but
this was itself a failure to appreciate that Yahweh had established him
(:12). He did perceive this, but only on one level.
2Sa 5:14 These are the names of those who were born to him in Jerusalem:
Shammua, Shobab, Nathan, Solomon-
These were the sons of Bathsheba. We note that they had a son called
Nathan, perhaps in respect of the prophet of that name who had rebuked
David for his sin with Bathsheba. And it was through him that the Lord
Jesus was descended back to David (Lk. 3:31).
2Sa 5:15 Ibhar, Elishua, Nepheg, Japhia-
We know nothing of these sons, nor indeed or most of David's
children. This would indicate perhaps that David was not a very good
spiritual father to his children.
2Sa 5:16 Elishama, Eliada and Eliphelet-
The lists in 1 Chron. 3:5-8; 14:4-7 also mention two more sons,
Eliphalet or Elpalet and Nogah. Perhaps they are omitted here
because they died in infancy, and that the second Eliphalet was named
after his dead brother.
2Sa 5:17 When the Philistines heard that they had anointed David king over
Israel, all the Philistines went up to seek David; and David heard of it,
and went down to the stronghold-
They must have felt bitterly betrayed by David. He had lived with
them in Ziklag and Gath for some time and claimed he was on their side
against Judah. His lack of integrity would have deeply riled them, and was
a poor advertisement for the God of Israel.
The stronghold in view may have been the cave of Adullam (2 Sam.
23:13,14), where God had previously delivered David from Saul. Perhaps he
went there to pray. It was at this time that he wished to drink of the
water from the well in Bethlehem, and his men broke risked their lives to
get it for him. We see the extent of their dominance, in that they had
overrun Bethlehem, David's home village, and placed a garrison in it (2
Sam. 23:14).
2Sa 5:18 Now the Philistines had come and spread themselves in the valley
of Rephaim-
The record of David's battle with the Philistines in 2 Sam.5:17-24 has
certain similarities with the exploits of 1 Sam. 14:8-11; as if, years
later, David replicated Jonathan's early adventure of faith. This would be
understandable if he had been Jonathan's armourbearer in that incident.
Situations repeat in our lives; what we learn in youth becomes tested
later on in life.
They perhaps chose the valley of the giants as the battleground because they still recalled his victory over Goliath, and wanted to reverse it.
2Sa 5:19 David inquired of Yahweh saying, Shall I go up against the
Philistines? Will You deliver them into my hand? Yahweh said to David, Go
up; for I will certainly deliver the Philistines into your hand-
This recalls how he asked Yahweh when Saul died whether he should go
into Judah, and to which city there. A man of lesser humility and
closeness to God would have just gone ahead with assumptions he was right.
His questions also recall the questions he asked [and answers received]
about the situation in Keilah (1 Sam. 23:11,12). He retained this desire
for guidance, and showed he had learned from his previous experiences.
2Sa 5:20 David came to Baal Perazim, and David struck them there; and he
said, Yahweh has broken my enemies before me, like the breach of waters.
Therefore he called the name of that place Baal Perazim-
This means the place of breaches. What happened has been explained as
follows: "It was the rocky height on the north of the valley of Rephaim.
David must, therefore, have stolen round the army of the Philistines,
creeping, probably by night, up to this ridge of Ben-Hinnom, and thence at
the dawn of day have rushed down upon the camp. And his onset was sudden
and irresistible, like the rush of the waters of some mountain lake when,
swollen with rains, it bursts through the opposing dam, and carries hasty
destruction to everything that lies in its way". This means that just like
the second attack, David circled around and came at the Philistines from
behind (:23). But this is exactly how a dog attacks. David in his low
moments had felt himself as a desert dog (1 Sam. 17:44 LXX; 24:14). When
we are weak, then we are strong. Perhaps God played along with David's low
feelings by saying that if he indeed felt as a dog, then He would use him
to achieve victory as a dog does. This is not to justify David's view of
himself, but to show rather how God interacts with man in a mutual way.
2Sa 5:21 They left their images there; and David and his men took them
away-
They should have destroyed them, according to the law of Moses which
David professed such love for in Ps. 119. Perhaps they justified it by
saying they were doing to the Philistines as they had done to the ark; for
the Philistines took the ark as a sign they had triumphed over Israel's
God. But Yahweh clearly punished them for that, and David's men might have
boasted that the Philistine gods didn't do that to them. Such is the quasi
spiritual reasoning of our flesh. 1 Chron. 14:12 however explains that
finally, they were burnt.
2Sa 5:22 The Philistines came up yet again, and spread themselves in the
valley of Rephaim-
This was soon afterwards, implying David's men hadn't slain that many
of the Philistines.
2Sa 5:23 When David inquired of Yahweh, He said, You shall not go up.
Circle around behind them, and attack them opposite the mulberry trees-
The Father and Son are constantly seeking to lead us in “newness
of life”. David didn’t get victory by the mulberry trees the same way each
time (2 Sam. 5:23,24). God changed the method. But as noted on :20, David
was still to circle around and attack from behind, like a dog. "Mulberry"
is Hebrew baca, and could refer to the valley of Baca, or
weeping, of Ps. 84:6. Hence RV "valley of weeping". Perhaps David was in
depression at this time, and was being comforted that his weeping was to
be his strength. For God loves to use the weak to achieve His victories.
2Sa 5:24 It shall be, when you hear the sound of marching in the tops of
the mulberry trees, that then you shall stir yourself up-
This sound was the marching of the Angels. They are called Yahweh's
hosts or armies, and the idea was that David's army was a reflection on
earth of the heavenly armies above him. This was necessary to teach that
Israel were not winning these victories in their own strength, but by
following the Angelic hosts above them.
"Stir up" is Heb. 'follow after'. The idea of ‘following after’ a man is a Hebrew figure for men following their leader / general into battle. There are many examples: Josh. 3:3; Jud. 3:28; 4:14; 6:34,35; 9:4,49; 1 Sam. 17:13,14; 30:21; 2 Sam. 5:24 etc. In those early days, a general wasn’t a smart guy with a degree who directed the battlefield from his laptop; he was the one who went over the top first with his men behind him, knowing full well he was the one whom his enemies would go for above all others. It was his bravery which inspired the followers to go after him, and which, over the battles and wars, solidified their trust in him and willingness to give their lives behind him. And this figure of speech was well understood by the Lord when He bid us follow Him. Around Him were false prophets and rabbinic teachers, asking young men to follow them, adopt their interpretations of Torah, study the traditions, and get hyped up enough to take weapons in their hands and go forth to fight the infidel. The Lord was fully aware of this, and He frames His calling of men in the same terms. Indeed, when He speaks of leaving all and following after Him (Lk. 14:33), He surely had in mind the well known story of Mattathias, who began the Maccabean revolt by saying: “Let every one who is zealous for the Law and supports the covenant follow after me… and they left their possessions behind in the town” (1 Macc. 2:27).
For then Yahweh
has gone out before you to strike the army of the Philistines-
The people wanted a king to "go out before us and fight our battles" (1
Sam. 8:20), but they were disappointed in Saul ultimately. For it was
effectively David who went out before the people to fight their battles
(s.w. 1 Sam. 18:13,16). And David was only successful because he recognized
that it was Yahweh who 'went out before' to fight his battles (s.w. 2 Sam.
5:24), rather than any human king or leader.
2Sa 5:25 David did so, as Yahweh commanded him, and struck the Philistines
from Geba until you come to Gezer-
"Geba" is Gibeon (1 Chron. 14:16), which is directly on the road from the
valley of Rephaim to Gaza. The continual consistency of the geographical
references in the record is yet another reflection of the utter
credibility of it as Divinely inspired. Any group of human writers would
have made mistakes in this area, given the lack of detailed maps and
geographical knowledge.
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