Then came all the tribes of Israel to David unto Hebron, and spake saying, Behold we are thy bone and thy flesh. 2 Samuel 5:1-12 David king over all Israel A. E. Kittredge, D. D. It was probably very soon after the death of Ishbosheth that this visit of the tribes of Israel to Hebron occurred. Now, in this request the elders urged three reasons why David should be their king. 1. Blood-relationship: "We are thy bone and thy flesh." It was with these words that Laban welcomed his nephew Jacob to Haran ( Genesis 29:14 ); with these words also Abimelech sought the allegiance of the men of Shechem ( Judges 9:2 ). 2. David had been, under Saul, their leader in war, and as he had been a victorious leader they are ready to acknowledge him as their king. 3. He had been called of God to be a shepherd and a prince over Israel.As the representatives of the tribes the elders come to Hebron with this petition, and a covenant is entered into "before the Lord." 1. All the tribes of Israel were now united and the family circle was one under David. 2. There was peace in Israel, instead of the long, bitter strife of so many years. 3. Their anointed king was he whom God had selected, so that, instead of fighting against the Divine purpose, they were now in harmony with that purpose, and the smile of Jehovah rested on their union. 4. The future was bright before them. So long as they were contending with one another they had no strength to overcome the enemies of God, and the Jebusites could not be driven out of Jerusalem. But now, the tribes united, led by such a prince as David and with God on their side, they were strong to conquer all their enemies.There are two profound thoughts in this closing verse: 1. The recognition by David of the hand of God in his position as king over Israel. 2. The recognition of the truth that the purpose of this providence was for the temporal and spiritual interests of the people of God. The people are not created for the king, but the king for the people. ( A. E. Kittredge, D. D. ) David king ever Israel Monday Club Sermons. I. LOOK AT ISRAEL IN THOSE YEARS OF WAITING FOR THEIR KING. Near five centuries before the founding of the kingdom, the rule which was to govern the conduct of their coming king had been lodged in the archives of their nation. He had been seen at the helm of human affairs, of whom it was written: "He worketh all things after the counsel of his own will." The steppings of God are not swift enough for us. Time spent waiting for deliverance or advancement seems lost time. We forget that preparation is demanded for all promotions, all changes that are radical. Because Israel would not wait for God to choose for them a king in his own time, he gave them Saul, of their own choosing. They, however, found little comfort in him. His life was "one long tragedy." Human wisdom is often folly. That which we judge will be for our large advantage often proves our peril. There is no safety but in waiting for God to go before and lead. II. NOTICE GOD'S CHOICE OF DAVID AS KING. In the midst of the commotion and desolation of Israel, Samuel was commanded to go to Bethlehem, and there anoint one of the sons of Jesse. No explanation was given of the meaning of that anointing. Neither Jesse nor David understood it, though both must have had conception of some great honour indicated. The choice was of God. Mighty changes were to take place in the rule of Israel; a mighty man was required. He was found. God always has instruments at hand for use. III. NOTICE DAVID'S PREPARATION FOR THE KINGSHIP. God was preparing him, through the persecutions of enemies and the treachery of friends, by a long and painful discipline, for the kingship of Judah, at Hebron. There he reigned seven and a hail years, when the throne of Israel became vacant. Purified in the furnace of affliction and humiliations, grown strong in faith through wonderful deliverances and exaltations, he was ready for the place which God had made ready for him. IV. NOTICE DAVID'S EXALTATION TO THE THRONE. ( Monday Club Sermons. ) David a type of Christ J. Parker, D. D. David is made fully king. He has been, so to say, partially king; now his kingship is to be completed. It is legitimate to inquire into the typology of the whole case. Being the father of Christ according to the flesh, it will be to our edification to ask where the lines coincide, where they become parallels, and where they again touch one another. The study will be at once interesting and profitable. 1. "David was thirty years old when he began to reign" (v. 4). How old was Christ when he entered his public ministry? Was he not thirty years old? The full meaning of this it is impossible to find out; nevertheless the coincidence itself is a lesson: we stop, and wonder, and think. Providence thus reveals itself little by little, and we are permitted to take up the separate parts, bring them together, and shape them into significance. 2. "And they anointed David king over Israel" (v. 3.) Is that the word which is used when men are made kings? Is there not another word which is employed usually? Do we not say, And they crowned the king? The word here used is anointed — a better word, a word with more spiritual meaning in it, and more duration. The oil penetrated; the oil signified consecration, purity, moral royalty. There was a crown, but that was spectacular, and might be lost. Was not Jesus Christ anointed with the oil of gladness above his fellows? Have not we who follow Him and share His kingship, an unction, or anointing, from the Holy One, through whom we know all things? 3. David reigned forty years. Forty is a perfect number. There are many numerals which represent perfectness, and forty — the four tens — is one of them. Or making the whole life seventy years we come again upon another aspect of perfectness: perfectness in the life and in the royalty: perfectness in both senses and in both aspects. And is not Jesus Christ to come to a perfect reign? Has He not His own forty and His own seventy — His own secret number, which represents to Him mysteriously the perfectness of His reign? He must reign, till He hath put all enemies under His feet. 4. The Jebusites mocked David when he would go and reign in Jerusalem; they said, "Except thou take away the blind and the lame, thou shalt not come in hither" (v. 6). In other words: If you can overcome the lame and the blind, you may enter into Jerusalem, but other soldiery we will not interpose: even they will be strong enough to break the arms of David. Has no defiance been hurled at the Messiah? Has He not been excluded from the metropolis of the world? Are there not those who have mocked Him and wagged their heads at Him? Are there not those who have spat upon His name, and said, We will not have this man to reign over us? Let history testify, and let our own conscience speak. 5. David advanced more and more. The tenth verse has a beautiful expression: "And David went on, and grew great." The words are short, but the meaning is boundless. David was a persistent man — he "went one" It is the man who steadfastly goes on, who enters the city and clears a space for himself, in all departments and outlooks of life. And is not Jesus Christ going forth from conquering to conquer? Is He not moving from land to land, from position to position. "And He hath on His vesture and on His thigh a name written, King of Kings, and Lord of Lords." "The kingdoms of this world are become the kingdoms of our Lord, and of His Christ." Go on thou mighty Son of God! 6. Then we read in the eleventh verse, "And they built David a house." Even those who were averse to Him came to this at the last. And is no house being built for Christ? Once He said, "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head." Is it to be always so? or is not the whole earth to be the house of the living Christ, the sanctuary of the crowned Lord? This is the voice of prophecy; this is the testimony of all history: in this inspiration we pray our bolder prayer and utter our grander hope. Jesus shall reign, and a house shall be built for Him, and it shall be called the house of God. 7. "But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard of it, and went down to the hold" (v. 17). Christ has enemies to-day. There are Philistines who are banded against Him: they want to deplete His name of all spiritual meaning, to take away from Him all the glory of His miracles, to deny even His incarnation, to treat Him as a myth, a vision, or a dream; but still He goes down to the hold, and still He advances His position. 8. Having overthrown the Philistines in one conflict, we read in the twenty-second verse, "And the Philistines came up yet again." These words have modern meaning — namely, the words "yet again." The enemy is not easily foiled. One repulse is not enough. The victory is not secured until the enemy is under foot — no truce, no compromise, no modification, no temporising, no living by mutual concession. ( J. Parker, D. D. ) King David a type of Christ N. Hall, D. D. David, as king, was an illustrious type of Christ. "I have set my king upon my holy hill of Zion." ( Psalm 2:6 .) "All Israel shall be saved: as it is written, There shall come out of Sion the deliverer." ( Romans 11:26 .) Jesus was recognised as "The Son of David"; He is "King of the Jews"; "King of kings," and "of His kingdom there shall be no end." This passage suggests several analogies between King David and King Jesus. 1. David was king by Divine ordination (v. 2, 12.) And so Christ was elected from eternity to be the Monarch of mankind, was predicted of old. "His kingdom is an everlasting kingdom." ( Daniel 4:3, 34 .) It was asserted by Himself, "My kingdom is not of this world." He claimed kingship of Divine origin and authority. 2. David was ordained to be king for two purposes: "Thou shalt feed my people Israel, and thou shalt be a captain over Israel." It is the function of a shepherd to feed; of a captain to guide and protect. So Christ is the good Shepherd and the Captain of Salvation. He supplies the need of His people, and leads them to victory. 3. David was qualified by kindred relationship. "We are thy bone and thy flesh." So Jesus took our nature, "in all things was made like unto His brethren." "He is not ashamed to call us brethren." His humanity, linked with His deity, qualified Him to be the "Mediator between God and men"; THE Shepherd-King of His people; "the Man Christ Jesus." 4. David was king by mutual covenant. The Son of David is proclaimed from heaven as King of men; and He engages to rule in equity, and to guard His people from harm. We, on our part, accept Him as our Lord: we declare that we desire Him to rule over us; there is a mutual covenant. He says, "Ye are My people"; and we say, "Thou art our King." 5. David assailed the strong fortress of his foes. David's greater Son lays siege to the human heart, fortified against Him by unbelief and sin. He summons it to surrender; brings the battery of truth against its walls; promises pardon if it will open its gates. 6. David conquered the-fortress and dwelt in it. So Jesus has entered many a heart by its opened doors, and has proved His power to subdue the most determined resistance. He then makes it His abode. 7. David enlarged the captured city. "He built round about." Thus the kingdom of David's Son is constantly being enlarged. Faith in the soul grows as seeds. The leaven leavens the whole lump. Every part of our nature progressively owns the sway of its Lord. 8. The King of Tyre sent cedar-trees and carpenters to help to build David's house. So the Gentiles built up the Church of Christ. Earthly wealth is consecrated to His service. Not Tyre alone, but every people and clime shall help in raising up Jerusalem, and making Zion a praise throughout the earth. 9. David reigned in Hebron and Jerusalem forty years. David's Son reigns everywhere, and His kingdom shall have no end. "He shall reign for ever and ever." 10. David had the joy of being assured that God had exalted His throne. "He perceived that the Lord had established him king over Israel." And David's Son "shall see of the travail of His soul and be satisfied." LESSONS: — Let us individually enter into covenant with Christ as our King. Let us open our hearts for Him to dwell in. Though "blind and lame," He will heal us, and help us to fight His battles and share His triumph. ( N. Hall, D. D. ) Thou wast he that leddest out and broughtest in Israel. 2 Samuel 5:2 Divine appointment and man's doing H. Clay Trumbull. There are both sides of the great division in evangelical theology — and : man's doing, and God's planning. The Lord said that David should lead Israel; and David did lead Israel. And the people of Israel gave a fair prominence to both sides of the question. They saw that David could do what the Lord had said he should do; and they knew that the Lord had said that David should do what they saw he could do. As a practical matter, these two sides of the truth have to be considered by all of the Lord's people, in all their doing and in all their judging. If a man is called of God to a special work, the man must show by his doing that he is the very man whom God has called, and who was the man to be called of God. And in judging of another's fitness for his work, it is right for us to consider the call of God to that man, as well as that man's apparent success in his work. If the man is clearly out of the place to which he was called of God, all his ability and apparent fitness for this other place must be counted insufficient to inspire confidence in him for permanent success here. It has been well said, as to a Christian's personal duty in God's service, that he ought to work in his appointed sphere as if everything, depended on his own exertions, while he ought to trust as if everything depended on God's strength as given to him in that sphere. ( H. Clay Trumbull. ) And King David made a league with them. 2 Samuel 5:3 Making a league The Sunday School Times. For one born into the family, no formal covenant is necessary, in order to bind to his support all who are of the same blood with himself. But when one is taken in from outside, to be closer than a brother, or when a number of persons who are not of one blood would bind themselves together in mutual fellowship, a specific league must be made in ratification of the new relation. The form of the league is different in different cases. The simplest form, and one which has always had a binding force in the East, is that of eating together, of breaking bread in common, in token of mutual fidelity. Dr. Cyrus Hamlin, in his Among the Turks, gives various illustrations of this truth. As he sat on the floor, at dinner, in a Turkish governor's residence, the boy gave him in his fingers a piece of roast mutton, to be taken by the guest's fingers and then eaten. "Now, do you know what I have done?" asked the boy. "Perfectly well," answered Dr. Hamlin. "You have given me a delicious piece of roast meat, and I have eaten it." "You have gone far from it," responded the boy. "By that act, I have pledged you every drop of my blood, that while you are in my territory no evil shall come to you. For that space of time we are brothers." Coming from Smyrna, at one time, Dr. Hamlin was on a vessel containing a large number of raw recruits for the Turkish army. "Just before reaching port, some fifteen or so of these recruits threw off their look of stolid resignation, cleared a place on the deck, as I supposed, for a country dance; and I looked on with interest. I could see, by their costumes, that they were all from the same village, or villages closely associated... They stood in a ring, each man's right hand upon his neighbour's left shoulder. Soon one came to take a vacant place, with a semeet, a ring of bread, in his hand. He broke it into bits, and they all ate of it, saying a few words of prayer, probably the first chapter of the Koran. It was a religious act, plainly. About to separate, and be dispersed into the army, they bound themselves to be faithful in memory, and in aid, should it ever become possible. It was to them a kind of sacrament, an oath of brotherhood." And so they "made a league" with one another. ( The Sunday School Times. ) In Jerusalem he reigned thirty and three years. 2 Samuel 5:5 Jerusalem, the Holy City F. B. Meyer, B. A. It was highly desirable that the capital should be accessible to the whole country, and should possess the necessary features that rendered it fit to become the heart and brain of the national life. It must be capable of being strongly fortified, so as to preserve the sacred treasures of the kingdom inviolate. All these features blended in Jerusalem, and commended it to David's Divinely-guided judgment. In this he greatly differed from Saul, who had made his own city, Gibeah, his capital — an altogether insignificant place, and the scene of an atrocious crime, the infamy of which could not be obliterated. To have made Hebron the capital would have excited the jealousy of the rest of Israel; and Bethlehem, his birthplace, would have struck too low a keynote, None were to be compared with the site of Jerusalem, on the frontier between Judah and Benjamin, surrounded on three sides by valleys, and on the other side, the north, strongly fortified. I. ITS PREVIOUS HISTORY. To the Jew there was no city like Jerusalem. It was the city of his God, situate in His holy mountain: "Beautiful in elevation, the joy of the whole earth." The high hills of Bashan were represented as jealous of the lowlier hill of Zion, because God had chosen it for His abode. The mountains that stood around her seemed to symbolize the environing presence of Jehovah. The exile in his banishment opened his windows towards Jerusalem as he knelt in prayer, and wished that his right hand might forget its cunning sooner than his heart fail to prefer Jerusalem above its chief joy. The charm of the yearly pilgrimage to the sacred feasts was that the feet of the pilgrim should stand within her gates; and when at a distance from her walls and palaces, pious hearts were wont to pray that peace and prosperity might be within them for the sake of those brethren and companions who were favoured to live within her precincts. But it had not always been so. Her birth and nativity were of the land of the Canaanite. An Amorite was her father, and her mother a Hittite. In the day that she was born she was cast out as a deserted child on the open field, weltering in her blood. For a brief spell the priest-king Melchizedek reigned over her, and during his life her future glory must have been presaged; the thin spiral columns of smoke that arose from his altars, anticipating the stately worship of the Temple; his priesthood foreshadowing a long succession of priests. Thereafter a long spell of darkness befell her; and for years after the rest of the country was in occupation of Israel, Jerusalem was still held by the Jebusites. Joshua, indeed, nominally subdued the city in his first occupation of the land, and slew its king; but his tenure of it was very brief and slight, and the city speedily relapsed under the sway of its ancient occupants. II. THE CAPTURE. Making a levy of all Israel, David went up to Jerusalem. For the first time after seven years, he took the lead of his army in person. Passive, when he was called to wait for the gift of God, he was intensely active and energetic when he discerned the Divine summons. David's first act was to extend the fortifications; "He built round about from Millo and inward;" whilst Joab seems to have repaired and beautified the buildings in the city itself. This first success laid the foundation of David's greatness. "He waxed greater and greater; for the Lord, the God of Hosts, was with him." Indeed, neighbouring nations appear to have become impressed with the growing strength of his kindom, and hastened to seek his alliance. ( 1 Chronicles 11:7-9 ; 2 Samuel 5:11 ). III. A FAIR DAWN. It has been suggested that we owe Psalm 101 to this hour in David's life. He finds himself suddenly called to conduct the internal administration of a great nation, that had, so to speak, been born in a day, and was beginning to throb with the intensity of a long-suspended animation. The new needs were demanding new expression. Departments of law and justice, of finance, and of military organization, were rapidly being called into existence, and becoming localized at the capital. ( F. B. Meyer, B. A. ) Except thou take away the blind. 2 Samuel 5:6 Security not safety Sunday School Times. A graphic picture of the haughty security of the Jebusites and of their consequent weakness is given in Stanley's Sinai and Palestine. The late Dean wrote: "When David appeared under the walls of Jebus the 'old inhabitants of the land,' the last remnant of their race that clung to that mountain home, exulting in the strength of these ancient 'everlasting gates" looked proudly down on the army below and said, 'Except thou take away the blind and the lame, thou shalt not come in thither; thinking David cannot come in thither.' The blind and the lame they thought were sufficient to defend what nature had so strongly defended. It was the often-repeated story of the capture of fortresses through what seemed their strongest and therefore became their weakest point. 'Precipitous, and therefore neglected.' Such was the fate of Sardis, and of Rome, and such was the fate of Jebus. ( Sunday School Times. ) Jeering as a war-weapon Sunday School Times. Long before the origin of the comic-caricature as a political war-weapon, scoffs and jeers were a favourite projectile in Oriental warfare — as they are, in the East, at the present time. The jeer of Tobiah, against the Jews who were rebuilding the walls of Jerusalem Under Nehemiah, was: "Even that which they build, if a fox go up, he shall even break down their stone wall." This was, in spirit, much like the Jebusite jeer at David, Our blind and lame can keep your host at bay. "Come on, thou rider of a kadesh!" (a hack-horse) was the cry of one shaykh to another in a combat in Palestine, as reported by Mrs. Finn. And the response of the other was: "At least I am not the son of a gypsy!" Arab warfare is so far not unlike Chinese warfare; and so far the present is much like the days of David, in the East. ( Sunday School Times. ) Whosoever getteth up to the gutter. 2 Samuel 5:8 The assault upon Zion J. R. Macduff, D. D. "Some far-seeing Hittite or Amorite had designed from the inside of the city that a subterraneous passage should be cut through the rock to the spring below, so that in troublous times when the daughters of Zion could no longer venture outside the gates to draw water from the fountain, the needful supply should be obtainable without the knowledge of the besiegers, and without risk to the besieged." (Harper.) There is strong presumption that David obtained information of this secret way through a citizen — Araunah the Jebusite. At all events whoever disclosed to him the singular viaduct — "gutter" of our Bibles — he issued forthwith the proclamation that an attack through it was feasible. This has received the amplest confirmation from two other well-known Palestine explorers by having themselves accomplished the feat. They worked their way up through this same covered passage. ( J. R. Macduff, D. D. ) Storming the citadel Joab stormed the stronghold of Zion, which the Jebusites thought-impregnable. Jonathan and his armour-bearer were scornfully despised by the Philistine garrison ( 2 Samuel 5 .) So General Wolfe won the great victory which has made his name famous, by leading his men up the Heights of Abraham above Quebec, his French opponents not dreaming that such a feat was practicable. Storming the fortress J. R. Macduff, D. D. The whole incident recalled a kindred adventure in Scottish history; when during the wars of the Douglas, Dumbarton Rock — 550 feet in height, crowned with its fortress and castle, had its precipices of ballast sealed by a few daring men, with the aid of ladders and grappling irons and misty midnight. An ash tree growing in a crevice near the top served as an equivalent for what, in the water-course of Jebus, helped materially to crown the feat with success. ( J. R. Macduff, D. D. ) David went on, and grew great, and the Lord God of Hosts was with him. 2 Samuel 5:10 Greatness by gentleness C. S. Robinson, D. D. "Thy gentleness bath made me great." So wrote David when he rehearsed the history that had culminated in his advancement to the throne of all Israel. He admits, therefore, that he was a "made" man, but not a "self-made." man. Here in the narrative of his prosperity he confesses that it had been the Lord who established him king, who also exalted his kingdom; and then in a Psalm of devotion he ascribes all his glory to Divine grace. I. WE CONSIDER THE GREATNESS DAVID HAD JUST REACHED. Six successive steps, at the least, had the eternal God taken in his behalf on the way to his advancement. 1. He caused that a full and loyal call should come from the realm over which he was now to rule as the second king (ver. 1.) 2. The Lord trained David for the position he was to occupy by a long and intricate process Of providential discipline (ver. 2.) 3. Moreover, God had chosen David intelligently, years before, and announced him as the man who should come after Saul (ver. 3.) 4. Then, too, God helped on David's greatness by providing for the stability of his government a capital and a royal abode (ver. 7.) 5. God's gentleness made David great in that a perpetual presence was vouchsafed to him for his entire life (ver. 10.) 6. Then, also, God had made this monarch great by opening his intelligence so that he should understand the meaning of Divine Providence, past and future, and admit its special reach (ver. 12.) II. THE GENTLENESS IN THE DIVINE DEALING WITH HIM from his first recognition as a shepherd-boy to this final establishment of him in the throne of Israel; is that in particular among the attributes of God which he acknowledges just now. The poet Goethe has left behind him, in his autobiography, this somewhat curious sentence as a revelation of personal fact: "I was especially troubled by a giddiness which came over me every time that I looked down from a height." Many people, since his day and before it, have had the same characteristic disturbance; but it has more often been a height of ambition than merely a height of tower or precipice. But there is no symptom of giddiness in the quiet ascription of his gratitude: "Thy gentleness has made me great." 1. God's gentleness had borne with David's want of memory. 2. Then, also, there was David's want of faith, with which the Almighty bore in a like spirit of gentleness. 3. To this we may add that God's gentleness is disclosed in his patiently bearing with David's want of courage. ( C. S. Robinson, D. D. ) David's prosperity J. Sellicks. I. WHAT DAVID DID. "He went on." 1. He "went on" with his appointed work. David was not alone in this. Every man has a work given him by God. David was, above all things, a servant of God, and every man may be that if he will! 2. He "went on" in the face of opposition. He was opposed by the Jebusites, and later by the Philistines. If we are in the path of duty, let us go forward! 'Tis patient going on that wins! In school and college, in workshop and office, perseverance triumphs. Even so is it in the godly life. "He that endureth to the end shall be saved." "To patient faith the prize is sure," etc. II. WHAT DAVID BECAME. He "grew great." David "grew great" in his kingly power, and honours, and victories, great in the eyes of his foes, and great in the estimation of his subjects. The large majority have to be content with mediocrity. Most natures possess a spark of wholesome ambition, but in many cases it has become smothered and buried! Many throw away splendid opportunities of becoming at any rate greater than they are. The idler, the spendthrift, the drunkard, etc. Ambition may be worthy or unworthy. He who aspires to be great in an honourable calling by honourable means, to push his way by dint of hard work to the front, is surely to be commended! Let us grow great without sacrificing our integrity, or not at all! If we may not rise on the wings of righteousness let us be content to keep on the ground! Above all, let it be our aim to grow great morally and spiritually. But moral ennoblement comes from a higher source. Tennyson's Arthur, speaking of the Knights of the Round Table, says: — "I made them lay their hands in mine and swear To reverence the king as if he were Their conscience, and their conscience as their king, To break the heathen and uphold the Christ, To ride abroad redressing human wrongs, To speak no slander, no, nor listen to it, To honour his own word as if his God's, To live sweet lives in purest chastity."Write "Christ" instead of Arthur and you have the patent of a higher nobility than earthly sovereign ever bestowed. III. THE SECRET OF DAVID'S PROSPERITY. "The Lord God of Hosts was with him." The secret of all real greatness is in having the Lord on our side. How can we secure His presence and help? How did David secure these? 1. He trusted God. 2. He acknowledged and consulted Him. 3. He obeyed God.The same method of ensuring the Divine help is open to all. If we would go on and grow great, if we would prosper in all right ways we must begin to walk in those ways. Have we made the great commencement? He calls us now! ( J. Sellicks. ) Prosperity A. F. Schauffler. I. THE TIDE OF PROSPERITY. 1. David as sole ruler over Israel. Every tide has a turning, and at last the ebb-tide of David's misfortunes began to flow. Judah had for seven and a half years been subject to David's sway, and now all Israel was anxious to array itself under his banner. The account given in our lesson is very meagre, but a fuller account in ( 1 Chronicles 12:23-40 ) will prove that the whole proceeding was full of pomp. Adding up the military escorts there mentioned, we find that they reached the grand total of three hundred and forty thousand eight hundred, For three days there was universal rejoicing and festivity. Thus with ceremonies of appropriate dignity, the former shepherd was at last recognized as sovereign over all God's chosen people. 2. As military conqueror. Soon after his installation as king over all Israel, David began to cast wistful glances at Jerusalem. It was really the Gibraltar of Canaan. But thus far, by reason of its impregnable situation, it had defied the efforts of the Israelites to capture it, though on one occasion they had been partially successful. David therefore laid plans for its complete subjugation. Thus David gained a kingdom, a capital, and a religious centre from which to rule his people. 3. As king among nations. Prosperity at home was followed by the recognition of the sovereigns of other nations. Among them was Hiram, king of ancient Tyre. Distant rulers sought alliance with the king of Israel, and courted his favour. So he advanced, and became great. The tide of prosperity swept far up on the sands of David's life, and the promise of happiness and usefulness was golden. II. THE CAUSE OF PROSPERITY. 1. David recognized that it was not for his own individual sake that God had thus prospered him, but that it was "for his people Israel's sake." If he had stopped to think, he would have recognized that he was no more talented a man than Saul had been. Saul began well, when raised to the throne. In some respects, indeed, Saul had the advantage over David. At this time in his life David probably recognized all this, and ascribed the glory to Him to whom it belonged. Had he only always borne this in mind, he would have made fewer mistakes and committed fewer sins than he did. So long as his thought ran God-ward he was safe; but as soon as his mind began to say, "by mine own might," he lost power and fell. These first few years of David's reign were among the happiest of his whole life. His hardships as an exile were at an end. He no longer lay down and rose up in fear of his implacable enemy. He was no longer separated from family and friends, and driven from post to pillar like a wild beast. His heart was not tried by the apparent contradiction between God's promise and God's performance. The promise of the kingdom had been made good, and David felt that "all's well that ends well." Moreover, the people had not yet become alie

Benson Commentary 2 Samuel 5:1 Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. 2 Samuel 5:1 . 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. 2 Samuel 5:2 Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel. 2 Samuel 5:2 . 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. 2 Samuel 5:3 So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel. 2 Samuel 5:3 . 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. 2 Samuel 5:4 David was thirty years old when he began to reign, and he reigned forty years. 2 Samuel 5:4-5 . 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. 2 Samuel 5:5 In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:6 And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither. 2 Samuel 5:6 . 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 ?? ?? ?????? , 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, ??? ????????? ??? , ??? ?????????? ?? ?????? , &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.” 2 Samuel 5:7 Nevertheless David took the strong hold of Zion: the same is the city of David. 2 Samuel 5:8 And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of David's soul, he shall be chief and captain . Wherefore they said, The blind and the lame shall not come into the house. 2 Samuel 5:8 . 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, ???? , 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, ??? ??????????? ???????? , 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. 2 Samuel 5:9 So David dwelt in the fort, and called it the city of David. And David built round about from Millo and inward. 2 Samuel 5:9-10 . 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. 2 Samuel 5:10 And David went on, and grew great, and the LORD God of hosts was with him. 2 Samuel 5:11 And Hiram king of Tyre sent messengers to David, and cedar trees, and carpenters, and masons: and they built David an house. 2 Samuel 5:11 . 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. 2 Samuel 5:12 And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel's sake. 2 Samuel 5:12 . 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. 2 Samuel 5:13 And David took him more concubines and wives out of Jerusalem, after he was come from Hebron: and there were yet sons and daughters born to David. 2 Samuel 5:13 . 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. 2 Samuel 5:14 And these be the names of those that were born unto him in Jerusalem; Shammua, and Shobab, and Nathan, and Solomon, 2 Samuel 5:15 Ibhar also, and Elishua, and Nepheg, and Japhia, 2 Samuel 5:16 And Elishama, and Eliada, and Eliphalet. 2 Samuel 5:17 But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard of it , and went down to the hold. 2 Samuel 5:17 . 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. 2 Samuel 5:18 The Philistines also came and spread themselves in the valley of Rephaim. 2 Samuel 5:19 And David inquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand. 2 Samuel 5:19 . 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. 2 Samuel 5:20 And David came to Baalperazim, and David smote them there, and said, The LORD hath broken forth upon mine enemies before me, as the breach of waters. Therefore he called the name of that place Baalperazim. 2 Samuel 5:20 . 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. 2 Samuel 5:21 And there they left their images, and David and his men burned them. 2 Samuel 5:21 . 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. 2 Samuel 5:22 And the Philistines came up yet again, and spread themselves in the valley of Rephaim. 2 Samuel 5:22-23 . 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. 2 Samuel 5:23 And when David inquired of the LORD, he said, Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees. 2 Samuel 5:24 And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines. 2 Samuel 5:24 . When thou hearest the sound of a going in the tops, &c. — The Hebrew, ?????? , 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. 2 Samuel 5:25 And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to Gazer. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Samuel 5:1 Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. CHAPTER VI. DAVID KING OF ALL ISRAEL. 2 Samuel 5:1-9 . AFTER seven and a half years of opposition,* David was now left without a rival, and the representatives of the whole tribes came to Hebron to anoint him king. They gave three reasons for their act, nearly all of which; however, would have been as valid at the death of Saul as they were at this time. (*There is difficulty in adjusting all the dates. In chap. 2:10 ( 2 Samuel 2:10 ), it is said that Ishbosheth reigned two years. The usual explanation is that he reigned two years before war broke out between him and David. Another supposition is that there was an interregnum in Israel of five and a half years, and that Ishbosheth reigned the last two years of David's seven and a half. The accuracy of the text has been questioned, and it has been proposed (on very slender MS. authority) to read that Ishbosheth reigned six years in place of two.) The first was that David and they were closely related - "Behold, we are thy bone and thy flesh;" rather an unusual reason, but in the circumstances not unnatural. For David's alliance with the Philistines had thrown some doubt on his nationality; it was not very clear at that time whether he was to be regarded as a Hebrew or as a naturalized Philistine; but now the doubts that had existed on that point had all disappeared; conclusive evidence had been afforded that David was out-and-out a Hebrew, and therefore that he was not disqualified for the Hebrew throne. This conclusion is confirmed by what they give as their second reason - his former exploits and services against their enemies. "Also, in time past, when Saul was king, thou wast he that leddest out and broughtest in Israel." In former days, David had proved himself Saul's most efficient lieutenant; he had been at the head of the armies of Israel, and his achievements in that capacity pointed to him as the fit and natural successor of Saul. The third reason is the most conclusive - "The Lord said to thee. Thou shalt feed My people Israel, and thou shalt be a captain over Israel." It was little to the credit of the elders that this reason, which should have been the first, and which needed no other reasons to confirm it, was given by them as the last. The truth, however, is that if they had made it their first and great reason, they would on the very face of their speech have condemned themselves. Why, if this was the command of God, had they been so long of carrying it out? Ought not effect to have been given to it at the very first, independent of all other reasons whatsoever? The elders cannot but give it a place among their reasons for offering him the throne; but it is not allowed to have its own place, and it is added to the others as if they needed to be supplemented before effect could be given to it. The elders did not show that supreme regard to the will of God which ought ever to be the first consideration in every loyal heart. It is the great offence of multitudes, even among those who make a Christian profession, that while they are willing to pay regard to God's will as one of many considerations, they are not prepared to pay supreme regard to it. It may be taken along with other considerations, but it is not allowed to be the chief consideration. Religion may have a place in their life, but not the first place. But can a service thus rendered be acceptable to God? Can God accept the second or the third place in any man's regard? Does not the first commandment dispose of this question: "Thou shalt have no other gods before Me"? "So all the elders of Israel came to the king to Hebron; and King David made a league with them in Hebron before the Lord; and they anointed David king over Israel." It was a happy circumstance that David was able to neutralize the effects of the murders of Abner and Ishbosheth, and to convince the people that he had no share in these crimes. Notwithstanding the prejudice against his side which in themselves they were fitted to create in the supporters of Saul's family, they did not cause any further opposition to his claims. The tact of the king removed any stumbling-block that might have arisen from these untoward events. And thus the throne of David was at last set up, amid the universal approval of the nation. This was a most memorable event in David's history. It was the fulfillment of one great installment of God's promises to him. It was fitted very greatly to deepen his trust in God, as his Protector and his Friend. To be able to look back on even one case of a Divine promise distinctly fulfilled to us is a great help to faith in all future time. For David to be able to look back on that early period of his life, so crowded with trials and sufferings, perplexities and dangers, and to mark how God had delivered him from every one of them, and, in spite of the fearful opposition that had been raised against him, had at last seated him firmly on the throne, was well fitted to advance the spirit of trust to that place of supremacy which it gained in him. After such an overwhelming experience, it was little wonder that his trust in God became so strong, and his purpose to serve God so intense. The sorrows of death had compassed him, and the pains of Hades had taken hold on him, yet the Lord had been with him, and had most wonderfully delivered him. And in token of his deliverance he makes his vow of continual service, "O Lord, truly I am Thy servant; I am Thy servant and the son of Thine handmaid; Thou hast loosed my bonds. I will offer to Thee the sacrifices of praise, and will call upon the name of the Lord." We can hardly pass from this event in David's history without recalling his typical relation to Him who in after-years was to be known as the "Son of David." The resemblance between the early history of David and that of our blessed Lord in some of its features is too obvious to need to be pointed out. Like David, Jesus spends His early years in the obscurity of a country village. Like him, He enters on His public life under a striking and convincing evidence of the Divine favour - David by conquering Goliath, Jesus by the descent of the Spirit at His baptism, and the voice from heaven which proclaimed, "This is My beloved Son, in whom I am well pleased." Like David, soon after His Divine call Jesus is led out to the wilderness, to undergo hardship and temptation; but, unlike David, He conquers the enemy at every onset Like David, Jesus attaches to Himself a small but valiant band of followers, whose achievements in the spiritual warfare rival the deeds of David's "worthies" in the natural. Like David, Jesus is concerned for His relatives; David, in his extremity, commits his father and mother to the king of Moab: Jesus, on the cross, commits His mother to the beloved disciple. In the higher exercises of David's spirit, too, there is much that resembles the experiences of Christ. The convincing proof of this is, that most of the Psalms which the Christian Church has ever held to be Messianic have their foundation in the experiences of David. It is impossible not to see that in one sense there must have been a measureless distance between the experience of a sinful man like David and that of the Lord Jesus Christ. In the Divinity of His person, the atoning efficacy of His death, and the glory of His resurrection, Jesus is high above any of the sons of men. Yet there must likewise have been some marvellous similarity between Him and David, seeing that David's words of sorrow and of hope were so often accepted by Jesus to express His own emotions. Strange indeed it is that the words in which David, in the twenty-second Psalm, pours out the desolation of his spirit, were the words in which Jesus found expression for His unexampled distress upon the cross. Strange, too, that David's deliverances were so like Christ's that the same language does for both; nay, that the very words in which Jesus commended His soul to the Father, as it was passing from His body, were words which had first been used by David. But it does not concern us at present to look so much at the general resemblances between David and our blessed Lord, as at the analogy in the fortunes of their respective kingdoms. And here the most obvious feature is the bitter opposition to their claims offered in both instances even by those who might have been expected most cordially to welcome them. Of both it might be said, "They came unto their own, but their own received them not." First, David is hunted almost to death by Saul; and then, even after Saul's death, his claims are resisted by most of the tribes. So in His lifetime Jesus encounters all the hatred and opposition of the scribes and Pharisees; and even after His resurrection, the council do their utmost to denounce His claims and frighten His followers. Against the one and the other the enemy brings to bear all the devices of hatred and opposition. When Jesus rose from the grave, we see Him personally raised high above all the efforts of His enemies; when David was acknowledged king by all Israel, he reached a corresponding elevation. And now that David is recognized as king, how do we find him employing his energies? It is to defend and bless his kingdom, to obtain for it peace and prosperity, to expel its foes, to secure to the utmost of his power the welfare of all his people. From His throne in glory, Jesus does the same. And what encouragement may not the friends and subjects of Christ's kingdom derive from the example of David! For if David, once he was established in his kingdom, spared no effort to do good to his people, if he scattered blessings among them from the stores which he was able to command, how much more may Christ be relied on to do the same! Has He not been placed far above all principality and power, and every name that is named, and been made "Head over all things for the Church which is His body"? Rejoice then, ye members of Christ's kingdom I Raise your eyes to the throne of glory, and see how God has set His King upon His holy hill of Zion! And be encouraged to tell Him of all your own needs and the troubles and needs of His Church; for has He not ascended on high, and led captivity captive, and received gifts for men? And if you have faith as a grain of mustard seed, will you not ask, and shall you not receive according to your faith? Will not God supply all your need according to His riches in glory by Christ Jesus? From the spectacle at Hebron, when all the elders of Israel confirmed David on the throne, and entered into a solemn league with reference to the kingdom, we pass with David to the field of battle. The first enterprise to which he addressed himself was the capture of Jerusalem, or rather of the stronghold of Zion. It is not expressly stated that he consulted God before taking this step, but we can hardly suppose that he would do it without Divine direction. From the days of Moses, God had taught His people that a place would be appointed by Him where He would set His name; Jerusalem was to be that place; and it cannot be thought that when David would not even go up to Hebron without consulting the Lord, he would proceed to make Jerusalem his capital without a Divine warrant. No doubt the place was well known to him. It had already received consecration when Melchizedek reigned in it, "king of righteousness and king of peace." In the days of Joshua its king was Adonizedek, "lord of righteousness" - a noble title, brought down from the days of Melchizedek, however unworthy the bearer of it might be of the designation, for he was the head of the confederacy against Joshua ( Joshua 10:1 ; Joshua 10:3 ), and he ended his career by being hanged on a tree. After the slaughter of the Philistine, David had carried his head to Jerusalem, or to some place so near that it might be called by that name; very probably Nob was the place, which, according to an old tradition, was situated on the slope of Mount Olivet. Often in his wanderings, when his mind was much occupied with fortresses and defenses, the image of this place would occur to him; observing how the mountains were round about Jerusalem, he would see how well it was adapted to be the metropolis of the country. But this could not be done while the stronghold of Zion was in the hands of the Jebusites, and while the Jebusites were so numerous that they might be called "the people of the land." So impregnable was this stronghold deemed, that any attempt that David might make to get possession of it was treated with contempt. The precise circumstances of the siege are somewhat obscure; if we compare the marginal readings and the text in the Authorized Version, and still more in the Revised Version, we may see what difficulty our translators had in arriving at the meaning of the passage. The most probable supposition is that the Jebusites placed their lame and blind on the walls, to show how little artificial defense the place needed, and defied David to touch even these sorry defenders. Such defiance David could not but have regarded as he regarded the defiance of Goliath - as an insult to that mighty God in whose name and in whose strength he carried on his work. Advancing in the same strength in which he advanced against Goliath, he got possession of the stronghold. To stimulate the chivalry of his men he had promised the first place in his army to whoever, by means of the watercourse, should first get on the battlements and defeat the Jebusites. Joab was the man who made this daring and successful attempt. Reaping the promised reward, he thereby raised himself to the first place in the now united forces of the twelve tribes of Israel. After the murder of Abner, he had probably been degraded; but now, by his dash and bravery, he established his position on a firmer basis than ever. While he contributed by this means to the security and glory of the kingdom, he diminished at the same time the king's personal satisfaction, inasmuch as David could not regard without anxiety the possession of so much power and influence by so daring and useful, but unscrupulous and bold-tempered, a man. The place thus taken was called the city, and sometimes the castle, of David, and it became from this time his residence and the capital of his kingdom. Much though the various sites in Jerusalem have been debated, it is surely beyond reasonable doubt that the fortress thus occupied was Mount Zion, the same height which still exists in the south-western corner of the area which came to be covered by Jerusalem. This seems to have been the only part that the Jebusites had fortified, and with the loss of this stronghold their hold of other parts of Jerusalem was lost. Henceforth, as a people, they disappear from Jerusalem, although individual Jebusites might still, like Araunah, hold patches of land in the neighbourhood ( 2 Samuel 24:16 ). The captured fortress was turned by David into his royal residence. And seeing that a military stronghold was very inadequate for the purposes of a capital, he began, by the building of Millo, that extension of the city which was afterwards carried out by others on so large a scale. By thus taking possession of Mount Zion and commencing those extensions which helped to make Jerusalem so great and celebrated a city, David introduced two names into the sacred language of the Bible which have ever since retained a halo, surpassing all other names in the world. Yet, very obviously, it was nothing in the little hill which has borne the name of Zion for so many centuries, nor in the physical features of the city of Jerusalem, that has given them their remarkable distinction. Neither is it for mere historical or intellectual associations, in the common sense of the term, that they have attained their eminence. It would not be difficult to find more picturesque rocks than Zion and more striking cities than Jerusalem. It would not be difficult to find places more memorable in art, in science, and intellectual culture. That which gives them their unrivalled pre-eminence is their relation to God's revelation of Himself to man. Zion was memorable because it was God's dwelling-place, Jerusalem because it was the city of the great King. If Jerusalem and Zion impress our imagination even above other places, it is because God had so much to do with them. The very idea of God makes them great. But they impress much more than our imagination. We recall the unrivalled moral and spiritual forces that were concentrated there: the goodly fellowship of the prophets, the noble army of the martyrs, the glorious company of the apostles, all living under the shadow of Mount Zion, and uttering those words that have moved the world as they received them from the mouth of the Lord. We recall Him who claimed to be Himself God, whose blessed lessons, and holy life, and atoning death were so closely connected with Jerusalem, and would alone have made it forever memorable, even if it had been signalized by nothing else. Unless David was illuminated from above to a far greater degree than we have any reason to believe, he could have little thought, when he captured that citadel, what a marvellous chapter in the world's history he was beginning. Century after century, millennium after millennium has passed; and still Zion and Jerusalem draw all eyes and hearts, and pilgrims from the ends of the earth, as they look even on the ruins of former days, are conscious of a thrill which no other city in all the world can give. Nor is that all. When a name has to be found on earth for the home of the blessed in heaven, it is the new Jerusalem; when the scene of heavenly worship, vocal with the voice of harpers harping with their harps, has to be distinguished, it is said to be Mount Zion. Is not all this a striking testimony that nothing so ennobles either places or men as the gracious fellowship of God? View this distinction of Jerusalem and Mount Zion, if you choose, as the result of mere natural causes. Though the effect must be held far beyond the efficacy of the cause, yet you have this fact: that the places m all the world that to civilized mankind have become far the most glorious are those with which it is believed that God maintained a close and unexampled connection. View it, as it ought to be viewed, as a supernatural result; count the fellowship of God at Jerusalem a real fellowship, and His Spirit a living Spirit; count the presence of Jesus Christ to have been indeed that of God manifest in the flesh; you have now a cause really adequate to the effect, and you have a far more striking proof than before of the dignity and glory which God's presence brings. Would that every one of you might ponder the lesson of Jerusalem and Zion! O ye sons of men, God has drawn nigh to you, and He has drawn nigh to you as a God of salvation. Hear then His message! "For if they escaped not who refused Him that spake on earth, much more shall not we escape if we refuse Him that speaketh from heaven." 2 Samuel 5:10 And David went on, and grew great, and the LORD God of hosts was with him. CHAPTER VII. THE KINGDOM ESTABLISHED. 2 Samuel 5:10-25 . THE events in David's reign that followed the capture of Mount Zion and the appointment of Jerusalem as the capital of the country were all of a prosperous kind. "David," we are told, "waxed greater and greater, for the Lord of hosts was with him." "And David perceived that the Lord had established him to be king over Israel, and that He had exalted his kingdom for His people Israel's sake." In these words we find two things: a fact and an explanation. The fact is, that now the tide fairly turned in David's history, and that, instead of a sad chronicle of hardship and disappointment, the record of his reign becomes one of unmingled success and prosperity. The fact is far from an unusual one in the history of men's lives. How often, even in the case of men who have become eminent, has the first stage of life been one of disappointment and sorrow, and the last part one of prosperity so great as to exceed the fondest dreams of youth. Effort after effort has been made by a young man to get a footing in the literary world, but his books have proved comparative failures. At last he issues one which catches in a remarkable degree the popular taste, and thereafter fame and fortune attend him, and lay their richest offerings at his feet. A similar tale is to be told of many an artist and professional man. And even persons of more ordinary gifts, who have found the battle of life awfully difficult in its earlier stages, have gradually, through diligence and perseverance, acquired an excellent position, more than fulfilling every reasonable desire for success. No man is indeed exempt from the risk of failure if he chooses a path of life for which he has no special fitness, or if he encounters a storm of unfavourable contingencies; but it is an encouraging thing for those who begin life under hard conditions, but with a brave heart and a resolute purpose to do their best, that, as a general rule, the sky clears as the day advances, and the troubles and struggles of the morning yield to success and enjoyment later in the day. But in the present instance we have not merely a statement of the fact that the tide turned in the case of David, giving him prosperity and enlargement in every quarter, but an explanation of the fact - it was due to the gracious presence and favour of God. This by no means implies that his adversities were due to an opposite cause. God had been with him in the wilderness, save when he resorted to deceit and other tricks of carnal policy; but He had been with him to try him and to train him, not to crown him with prosperity. But now, the purpose of the early training being accomplished, God is with him to "grant him all his heart's desire and fulfill all his counsel." If God, indeed, had not been with him, sanctifying his early trials, He would not have been with him in the end, crowning him with loving-kindness and tender mercies. But in the time of their trials, God is with His people more in secret, hid, at least, from the observation of the world; when the time comes for conspicuous blessing and prosperity, He comes more into view in His own gracious and bountiful character. In the case of David, God was not only with him, but David "perceived" it; he was conscious of the fact. His filial spirit recognized the source of all his prosperity and blessing, as it had done when he was enabled in his boyhood to slay the lion and the bear, and in his youth to triumph over Goliath. Unlike many successful men, who ascribe their success so largely to their personal talents and ways of working, he felt that the great factor in his success was God. If he possessed talents and had used them to advantage, it was God who had given them originally, and it was God who had enabled him to employ them well. But in every man's career, there are many other elements to be considered besides his own abilities. There is what the world calls "luck," that is to say those conditions of success which are quite out of our control; as for instance in business the unexpected rise or fall of markets, the occurrence of favourable openings, the honesty or dishonesty of partners and connections, the stability or the vicissitudes of investments. The difference between the successful man of the world and the successful godly man in these respects is, that the one speaks only of his luck, the other sees the hand of God in ordering all such things for his benefit. This last was David's case. Well did he know that the very best use he could make of his abilities could not ensure success unless God was present to order and direct to a prosperous issue the ten thousand incidental influences that bore on the outcome of his undertakings. And when he saw that these influences were all directed to this end, that nothing went wrong, that all conspired steadily and harmoniously to the enlargement and establishment of his kingdom, he perceived that the Lord was with him, and was now visibly fulfilling to him that great principle of His government which He had so solemnly declared to Eli, "Them that honour Me, I will honour." But is this way of claiming to be specially favoured and blessed by God not objectionable? Is it not what the world calls "cant"? Is it not highly offensive in any man to claim to be a favourite of Heaven? Is this not what hypocrites and fanatics are so fond of doing, and is it not a course which every good, humble-minded man will be careful to avoid? This may be a plausible way of reasoning, but one thing is certain - it has not the support of Scripture. If it be an offence publicly to recognize the special favour and blessing with which it has pleased God to visit us, David himself was the greatest offender in this respect the world has ever known. What is the great burden of his psalms of thanksgiving? Is it not an acknowledgment of the special mercies and favours that God bestowed on him, especially in his times of great necessity? And does not the whole tenor of the Psalms and the whole tenor of Scripture prove that good men are to take especial note of all the mercies they receive from God, and are not to confine them to their own bosom, but to tell of all His gracious acts and bless His name forever and ever? "They shall abundantly utter the memory of Thy great goodness, and shall sing of Thy righteousness." That God is to be acknowledged in all our ways, that God's mercy in choosing us in Christ Jesus and blessing us with all spiritual blessings in Him is to be especially recognized, and that we are not to shrink from extolling God's name for conferring on us favours infinitely beyond what belong to the men of the world, are among the plainest lessons of the word of God. What the world is so ready to believe is, that this cannot be done save in the spirit of the Pharisee who thanked God that he was not as other men. And whenever a worldly man falls foul of one who owns the distinguishing spiritual mercies that God has bestowed on him, it is this accusation he is sure to hurl at his head. But this just shows the recklessness and injustice of the world. Strange indeed if God in His word has imposed on us a duty which cannot be discharged but in company with those who say, "Stand by thyself; come not nigh; I am holier than thou"! The truth is, the world cannot or will not distinguish between the Pharisee, puffed up with the conceit of his goodness, and for this goodness of his deeming himself the favourite of Heaven, and the humble saint, conscious that in him dwelleth no good thing, and filled with adoring wonder at the mercy of God in making of one so unworthy a monument of His grace. The one is as unlike the other as light is to darkness. What good men need to bear in mind is, that when they do make mention of the special goodness of God to them they should be most careful to do so in no boastful mood, but in the spirit of a most real, and not an assumed or formal, humility. And seeing how ready the world is to misunderstand and misrepresent the feeling, and to turn into a reproach what is done as a most sincere act of gratitude to God, it becomes them to be cautious how they introduce such topics among persons who have no sympathy with their view. "Cast not your pearls before swine," said our Lord, "lest they turn again and rend you," "Come near," said the Psalmist "and hear, all ye that fear God , and I will declare what He hath done for my soul." Midway between the two statements before us on the greatness and prosperity which God conferred on David, mention is made of his friendly relations with the king of Tyre ( 2 Samuel 5:11 ). The Phoenicians were not included among the seven nations of Palestine whom the Israelites were to extirpate, so that a friendly alliance with them was not forbidden. It appears that Hiram was disposed for such an alliance, and David accepted of his friendly overtures. There is something refreshing in this peaceful episode in a history and in a time when war and violence seem to have been the normal condition of the intercourse of neighbouring nations. Tyre had a great genius for commerce; and the spirit of commerce is alien from the spirit of war. That it is always a nobler spirit cannot be said; for while commerce ought to rest on the idea of mutual benefit, and many of its sons honourably fulfill this condition, it often degenerates into the most atrocious selfishness, and heeds not what havoc it may inflict on others provided it derives personal gain from its undertakings. What an untold amount of sin and misery has been wrought by the opium traffic, as well as by the traffic in strong drink, when pressed by cruel avarice on barbarous nations that have so often lost all of humanity they possessed through the fire-water of the Christian trader! But we have no reason to believe that there was anything specially hurtful in the traffic which Tyre now began with Israel, although the intercourse of the two countries afterwards led to other results pernicious to the latter - the introduction of Phoenician idolatry and the overthrow of pure Worship in the greater part of the tribes of Israel Meanwhile what Hiram does is to send to David cedar trees, and carpenters, and masons, by means of whom a more civilized style of dwelling is introduced; and the new city which David has commenced to build, and especially the house which is to be his own, present features of skill and beauty hitherto unknown in Israel. For, amid all his zeal for higher things, the young king of Israel does not disdain to advance his kingdom in material comforts. Of these, as of other things of the kind, he knows well that they are good if a man use them lawfully; and his effort is at once to promote the welfare of the kingdom in the amenities and comforts of life, and to deepen that profound regard for God and that exalted estimate of His favour which will prevent His people from relying for their prosperity on mere outward conditions, and encourage them ever to place their confidence in their heavenly Protector and King. We pass by, as not requiring more comment than we have already bestowed on a parallel passage ( 2 Samuel 3:2-5 ), the unsavoury statement that "David took to him more concubines and wives" in Jerusalem. With all his light and grace, he had not overcome the prevalent notion that the dignity and resources of a kingdom were to be measured by the number and rank of the king's wives. The moral element involved in the arrangement he does not seem to have at all apprehended; and consequently, amid all the glory and prosperity that God has given him, he thoughtlessly multiplies the evil that was to spread havoc and desolation in his house. We proceed, therefore, to what occupies the remainder of this chapter - the narrative of his wars with the Philistines. Two campaigns against these inveterate enemies of Israel are recorded, and the decisive encounter in both cases took place in the neighbourhood of Jerusalem. The narrative is so brief that we have difficulty in apprehending all the circumstances. The first invasion of the Philistines took place soon after David was anointed king over all Israel. It is not said whether this occurred before David possessed himself of Mount Zion, nor, considering the structure common in Hebrew narrative, does the circumstance that in the history it follows that event prove that it was subsequent to it in the order of time. On the contrary, there is an expression that seems hardly consistent with this idea. We read ( 2 Samuel 5:17 ) that when David heard of the invasion he "went down into the hold." Now, this expression could not be used of the stronghold of Zion, for that hill is on the height of the central plateau, and invariably the Scriptures speak of "going up to Zion." If he had possession of Mount Zion, he would surely have gone to it when the Philistines took possession of the plain of Rephaim. The hold to which he went down must have been in a lower position; indeed, "the hold" is the expression used of the place or places of protection to which David resorted when he was pursued by Saul (see 1 Samuel 22:4 ). Further, when we turn to the twenty-third chapter of this book, which records some memorable incidents of the war with the Philistines, we find ( 2 Samuel 23:13-14 ) that when the Philistines pitched in the valley of Rephaim David was in a hold near the cave of Adullam. The valley of Rephaim, or "the giants," is an extensive plain to th