Annotations Upon the Historical Books Part 2, 2 Samuel · Chapter 5
CHAP. V.
Verſ. 1. THen came all the tribes of Iſrael to David unto Hebron, &c.] That is, many of all the tribes of Iſrael in the name of the reſt; not onelyonly the elders and heads of each tribe as is expreſſed, verſ. 3. So all the elders of Iſrael came to the king to Hebron, but multitudes alſo of the people that bare arms, as is more largely expreſſed, 1. Chron. 12.23. where it is particularly expreſſed, how many thouſands of each tribe there came, as likewiſe how they were there with David three dayes eating and drinking and making merry together, verſ. 39.40. For ſaith the text, their brethren had prepared for them, and there was joy in Iſrael; And indeed though the greateſt part of theſe tribes had for ſeven years ſtood out againſt David for Iſhboſheth and the houſe of Saul; yet becauſe now at laſt they were not ſubdued by the ſword and forced to ſubmit, but came in freely of their own accord, God enclining their hearts thereto, even this ſubmiſſion of theirs did alſo ſhadow forth the willing ſubmiſſion of believers to Chriſts ſceptre and government: as is noted before concerning the men of Judahs taking David to be their king, chap. 2.4. as likewiſe Davids free accepting of theſe, did ſhadow forth Chriſts gratious acceptance of thoſe that do at length come in, and ſubmit to him, and that he never will caſt off any for their former obſtinacy and rejecting of grace.
Behold, we are thy bone and thy fleſh.] That is, Iſraelites as thou art; Herein they might imply their hope, that in this regard he would receive them into his favour, though they had hitherto ſided with the houſe of Saul againſt him: but doubtleſſe they principally alledged this as one of the main motives that now induced them to accept of him for their king, to wit, becauſe though he were not of any of their tribes, yet he was an Iſraelite, and the law enjoyned them onelyonly to this that their king ſhould be one from amongſt their brethren, Deut. 17.15. Thou ſhalt in any wiſe ſet him king over thee, whom the Lord thy God ſhall chooſe. One from among thy brethren ſhalt thou ſet king over thee: thou mayeſt not ſet a king over thee which is not thy brother: and ſeeing the hand of God was ſo evidently with him, why therefore ſhould they oppoſe him? and indeed this alſo brings in all believers to ſtoop willingly (as was propheſied, Pſalme 110.3.) to the ſceptre of Chriſt, Epheſ. 5.29, 30. For no man ever yet hated his own fleſh, but nouriſheth it and cheriſheth it, even as the Lord the Church. For we are members of his body, of his fleſh and his bones: and Heb. 2.14, 16, 17. Foraſmuch therefore, as the children are partakers of fleſh and bloud, he alſo himſelf likewiſe took part of the ſame▪ that through death he might deſtroy him that had the power of death, that is, the devil. For verily he took not on him the nature of angels, but took on him the ſeed of Abraham; Wherefore in all things it behoveth him to be made like unto his brethren, that he might be made a mercifull and faithfull high priest, in things pertaining to God, to make reconciliation for the ſinnes of the people.
Verſ. 2. Alſo in times past when Saul was king over us, thou wast he that leadeſt out, and broughteſt in, Iſrael, &c.] That is, thou wert our captain that … lead forth our armies, and bring them back again. Two other reaſons are here alledged by the Iſraelites, whereby they were now moved to come in and ſubmit themſelves to Davids government: The firſt is, that they conſidered how well David had deſerved at their hands, and that indeed during Sauls reigne, he had been their chiefeſt ſupport and defence under God, againſt their enemies: and the other is, that God had by Samuel appointed him to rule over them, and they were bound by the law of God to take a king of his chooſing, Deut. 17.15, Thou ſhalt in any wiſe ſet him king over thee, whom the Lord thy God ſhall chooſe, &…. and this they alledge as the chief motive in the following words, And the Lord ſaid to thee, Thou ſhalt feed my people Iſrael, that is, as a ſhepherd provides for his flock, ſo muſt thou provide for my people, and thou ſhalt be a captain over Iſrael, and indeed this is the chief reaſon too, that brings men to ſubmit to Chriſts government: to wit, becauſe God the father appointed him to be our king, according to that, Pſal. 2.6. I have ſet my king upon my holy hill of Sion: and in that David rejected not theſe Iſraelites, that ſo long oppoſed the government which they knew God had appointed, there is an intimation of comfort for thoſe, that being convinced of the truth of the Goſpel, do yet ſtand out a long time againſt knowledge, to wit, that if at laſt yet they repent and come in, Chriſt will not reject them.
Verſ. 3. And king David made a league with them in Hebron before the Lord.] To wit, concerning the government, they binding themſelves to obey him as their king, and he binding himſelf to forget all that was paſt, and to govern them like a good king according to the Law; and becauſe this was done with invocation of God as a witneſſe of their league, therefore it is ſaid that this league was made before the Lord.
And they anointed David king over Iſrael.] This was the third time that David was anointed king and ſo was Chriſt three times by an audible voice from heaven, declared to be the Sonne of God, and the promiſed Meſſiah: Firſt, at his baptiſme, Matth. 3.16▪ 17. And Jeſus when he was baptized, went ſtraightway out of the waters; And lo, the heavens were opened unto him, and he ſaw the Spirit of God deſcending like a dove, and lighting upon him: And lo, a voice from heaven, ſaying, This is my beloved Sonne▪ in whom I am well pleaſed. Secondly, at his transfiguration▪ Matth 17.5. While he yet ſpake, behold a bright cloud overſhadowed them: and behold, a voice out of the cloud which ſaid, This is my beloved Sonne in whom I am well pleaſed: Heare ye him. And thirdly, a little before his death, whileſt he was teaching the people; John 12.28. when Chriſt had ſaid, Father, glorifie thy name, then came there a voice from heaven, ſaying, I have glorified it, and will glorifie it again.
Verſ. 4. David was thirty years old when he began to reigne.] At the ſame age was Chriſt alſo inaugurated as it were into the office of the Mediatour, Luke 3.22, 23.
Verſ. 6. And the king and his men went to Jeruſalem unto the Jebuſites the inhabitants of the land, &c.] Jeruſalem ſtood in the very confines of Judah and Benjamin, ſo that part of it which ſtood on the hill Salem, was in Judahs lot; and part of it, yea the greateſt part of it, which ſtood in mount Sion, was in Benjamins; the men of Judah took that part of it which belonged to them, and ſmote it with the edge of the ſword, Judg. 1.8. But the children of Benjamin could not drive out the Jebuſites out of their portion, Judg. 1.21. no not when they had the help of their brethren, the men of Judah, as may be gathered by that whith is written, Joſh. 15.63. As for the Jebuſites, the inhabitants of Jeruſalem, the children of Judah could not drive them out; but the Jebuſites dwell with the children of Judah at Jeruſalem unto this day: And therefore we reade, that afterward it was a city of ſtrangers, when the Levite and his concubine went that way, Judg. 19.10, 11, 12. yea, ſo it continued till this time, when David intending (not without the inſtinct of the ſpirit of God) to make Jeruſalem the chief ſeat of his kingdome, and having now the advantage of a mighty aſſembly of the men of warre of Iſrael that were come up armed to Hebron to make him king, took this opportunity, and led them forth againſt Jeruſalem, reſolving that the wreſting this out of the Jebuſites hands, ſhould be his firſt enterpriſe.
Except thou take away the blind and the lame, thou ſhalt not come in hither, &c.] There are many ſeverall expoſitions of this paſſage, concerning the Jebuſites ſcoffing at David when he came to beſiege them. But two expoſitions there are which are both very probable: The firſt, which indeed moſt Expoſitours follow, is this, That being over-confident in the ſtrength of the place, they in a flouting manner anſwered David, when he required them to yield up the fort, that except he could take from them the blind and the lame amongſt the inhabitants, he ſhould not come in thither; implying, that though they ſhould man their walls onelyonly with the blind and the lame of the people, even they ſhould be able to defend that place againſt him and all the forces he could make. And indeed, it ſeems to have been a place of exceeding great ſtrength, becauſe they had held it ever ſince Joſhua entred the land; that is, almoſt foure hundred years, and yet it was even in the heart of their countrey. The ſecond Expoſition is, That they ſpake this of their gods, in whom they were never a whit the leſſe confident, becauſe the Iſraelites deſpiſed them; except thou take away the blind and the lame, thou ſhalt not come in hither, that is, even thoſe gods of ours, which you in contempt call blind and lame gods, ſhall eaſily defend us againſt all thy forces, and will in that be found to be neither lame nor blind. And indeed this expoſition ſeems beſt to agree with the following paſſages in the 8. verſe: And David ſaid on that day, Whoſoever getteth up to the gutter, and ſmiteth the Jebuſites, and the lame and the blind that are hated of Davids ſoul, he ſhall be chief captain, Wherefore they ſay, The lame and the blind ſhall not enter into the houſe. Nor need it ſeem ſtrange, that they call their own gods blind and lame: for this they might do purpoſely, to let the Iſraelites ſee how little they were diſcouraged by theſe reproches which the Iſraelites caſt upon their idol-gods, from putting their truſt in them, as being moſt confident of their aid and aſſiſtance.
Verſ. 7. Nevertheleſſe, David took the ſtrong hold of Sion, the ſame is the city of David.] For David having proclaimed, that whoſoever ſhould firſt ſcale the walls, and ſo get up to the gutter, as it is expreſſed in the next verſe, and enter the fort, he ſhould be chief captain, that is, the Generall of his forces, Joab the rather happely that he might recover Davids favour, whom he had highly offended by killing Abner▪ did hereupon firſt ſcale the walls, and ſo was made the Lord General of the kings forces, as it is more fully expreſſed, 1. Chron. 11.6. and this was that ſtrong hold of Sion, which becauſe it was taken by him, was afterward called the city of David.
Verſ. 8. Whoſoever getteth up to the gutter, and ſmiteth the Jebuſites, and the lame and the blind, that are hated of Davids ſoul, &c.] That is, the blind and the lame Jebuſites, wherewith they had, or pretended they could manne their walls, and that it ſhould be ſufficient for the defence of the place, which are here ſaid to be hated of Davids ſoul, becauſe of that bitter taunt wherewith he had been flouted concerning them; and herein David gives his ſouldiers to underſtand, that if they took the fort, his mind was all ſhould be put to the ſword, not ſo much as the blind and the lame ſhould be ſpared, and that becauſe he had been upbraided with them; but according to the ſecond Expoſition of that ſpeech of the Jebuſites, that it is meant of their blind and lame gods (which may ſeem the more probable, becauſe here the Jebuſites, and the blind and lame, are diſtinguiſhed from each other, who ſo ſmiteth the Jebuſites, and the blind and the lame; the meaning of this clauſe is more evident, to wit, that theſe their idol-gods were abhorred of David, and that he would utterly deſtroy them.
Wherefore they ſaid, the blind and the lame ſhall not come into the houſe.] That is, it grew to be a Proverb, to wit, the blind and the lame ſhall not come into the houſe. They that underſtand that ſpeech of the Jebuſites, verſ. 6 Except thou take away the blind and the lame, thou ſhalt not come in hither, of the blind and lame amongſt the people, find it ſomewhat difficult to give the ſence of this Proverb. Some conceive that againſt thoſe that were confident of keeping any fort, which they could not keep, or (generally) that bragged of any thing which they could not effect, this uſed to be objected as a Proverb, the blind and the lame ſhall not come into the houſe, that is, take heed your confidence prove not like that of the Jebuſites, or if you do it, it muſt not be by the blind and the lame, as the Jebuſites thought to defend their walls; or take heed that be not done to you, which you threaten againſt others, as David caſt out the blind and lame, which ſhould have kept out him: others think that the people did thus inſult over the Jebuſites, your blind and lame, that ſhould have kept out us, are never likely to enter again into this fort; or that David did indeed make this order, as a perpetuall monument of this victory, that neither blind nor lame ſhould enter his pallace, called the citie of David (but did Mephiboſheth think we, never enter it?) But now if we underſtand that ſpeech of the Jebuſites, verſ. 6. of their idol-gods, then the meaning of this Proverb is plain, to wit, that no blind nor lame gods ſhould be tolerated in the Temple or in the citie, or any where amongſt them that were the people of the everliving God.
Verſ. 9. And David built round about, from Millo and inward.] This Millo was the town-houſe in the citie of David, where the people had their ſolemn aſſemblies, or rather ſome tower or fortreſſe and place of munition belonging to the citie; for 2. Chron. 3.5. it is ſaid of Hezekiah, that he repaired Millo in the city of David, and made darts, and ſhields in abundance, and we ſee there was the like place in Shechem or near unto it, Judg. 9.6. And all the men of Shechem gathered together and all the houſe of Millo, and went and made Abimelech king. Now from thence inward onelyonly David is ſaid to have built, becauſe the reſt of the citie without, Joab repaired, 1. Chron. 11.8. And he built the citie round about, even from Millo round about: and Joab repaired the reſt of the citie.
Verſ. 11. And Hiram king of Tyre ſent meſſengers to David, and cedar trees, duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page and carpenters, &c.] This may be inſerted here, either with reference to that which is related in the foregoing verſe, concerning the continuall increaſe of Davids glory and greatneſſe, David went on and grew great; and ſo though hitherto we reade of no Embaſſie, that any of the neighbouring kings ſent unto him, yet now Hiram king of Tyre ſent meſſengers unto him, to wit, to congratulate his ſettling in the kingdome; or elſe, to the laſt words of the former verſe, and the Lord God of hoſts was with him, to wit, as an effect of Gods favour, the Lord being with him, even Hiram though a ſtranger ſhewed him great reſpect, and kindneſſe; howſoever, we may ſurely conclude, that it was upon Davids requeſt, that he ſent in theſe Cedar trees, and Carpenters, and Maſons; it ſeems that when Hiram ſent his Embaſſadours to David, David took this occaſion to deſire of Hiram both Cedar trees, and workmen to build him an houſe, becauſe there was plenty of Cedar trees in Lebanon, which was, the greateſt part at leaſt, in his dominion, and the Tyrians were eſteemed the moſt excellent workmen that were, both in wood and ſtone, and ſo the king of Tyre fulfilled his deſire; and indeed the like is clearly expreſſed concerning Solomon, 1. Kings 5.1, 2, 3.
Verſ. 12. And David perceived that the Lord had eſtabliſhed him, &c.] That is, he ſaw it by daily experience, the ſpirit of the Lord withall inwardly perſwading his heart, that it was ſo.
Verſ. 13. And David took him mo… concubines, and wives, &c.] Which was expreſſely againſt the Law of God, concerning the kings of Iſrael, Deut. 17.17. Neither ſhall he multiply wives to himſelf, that his heart turn not away.
Verſ. 14. Shammua, and Shobab, &c.] This Shammua is called Shimea, 1. Chron. 3.5. and ſo alſo Eliſhua verſ. 15. Eliſhamah, 1. Chron. 3.6. and Eliada verſ. 16. Beeliada, 1. Chron. 14.7.
Verſ. 17. But when the Philiſtines heard that they had anointed David king over Iſrael, all the Philiſtines came up to ſeek David.] Whileſt there were civil warres betwixt David and Iſhboſheth, they were content to ſtand by and look on, but when they ſaw the people generally to ſubmit to the government of ſo puiſſant a Prince, and that he had driven out the Jebuſites from Jeruſalem, and that the king of Tyre had made a league with him, they thought it was time then for them to oppoſe him, and what they could to hinder the growth of his Royall power.
And David heard of it, and went down to the hold.] To wit, there to muſter and arm his ſouldiers, that then he might go out againſt the Philiſtines, 1. Chron. 14.8. And when the Philiſtines heard that David was anointed king over all Iſrael, all the Philiſtines went up to ſeek David: and David heard of it, and went out againſt them. It may be meant of any ſtrong fort, but moſt probably we may think, that it was ſome fort nigh the Philiſtines, convenient for the keeping of them in, that they might not invade the land of Iſrael.
Verſ. 18. The Philistines alſo came, and ſpread themſelves in the valley of Rephaim.] Or, the valley of the giants, which was in the border of Judah, Joſh. 15.8.
Verſ. 20. And David came to Baal-perazim, &c.] A place ſo called, becauſe of the victory here obtained, whither the Philiſtines were now come up from the valley of Rephaim, 1. Chron. 14.11. So they came to Baal-perazim, and David ſmote them there: then David ſaid, God hath broken in upon mine enemies by mine hand, like the breaking forth of waters: therefore they called the name of that place Baal-perazim, and ſo much is expreſſed in the following words of David, the Lord hath broken forth upon mine enemies before me, as the breach of waters, which hath reference either to the diſperſion of the enemie, who were ſcattered; as water in an earthen veſſell, will runne about when the veſſell is broken: or to Gods power in driving away the enemie, as when waters break through the banks, and ſweep away all before them, and thence this place was called Baal-perazim, or the plain of breaches: and to this the Prophet doth allude, Iſa. 28.21. For the Lord ſhall riſe up as in mount Perazim, he ſhall be wroth as in the valley of Gibeon, that he may do his work, his ſtrange work, and bring to paſſe his act, his ſtrange act.
Verſ. 21. And there they left their images, and David and his men burnt them.] That is, the ſouldiers burnt them at Davids command▪ for ſo it is expreſſed, 1. Chron. 14.12. And when they had left their gods there, David gave a commandment, and they were burnt with fire; and this was according to the Law, Deut. 7.5. Thus ſhall you deal with them, Ye ſhall deſtroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. Now the leaving of their gods there, is a ſigne of the terrour wherewith they were ſtricken.
Verſ. 23. Thou ſhalt not go up; but fetch a compaſſe behind them, and come upon them over againſt the mulberry trees.] That is, thou ſhalt not go up directly againſt them, but fetching a compaſſe about, ſhalt ſet upon them over againſt the mulberry trees, to wit, that ſetting ſuddenly upon them, where they looked not for him, the aſſault might ſtrike them with the greater terrour.
Verſ. 24. And let it be when thou hearest the ſound of a going in the tops of the mulberry trees, that then thou ſhalt beſtirre thy ſelf, &c.] When David heard the ſound of a going in the tops of the mulberry trees, not a noiſe of the ſhaking of the tops of the trees, with a wind, but a ſound, as if ſome body were going upon the tops of the trees; then he was to break forth ſuddenly upon the Philiſtines, whether this ſound of going were as if an army of men, horſemen and chariots had been marching over the tops of the trees, as ſome conceive, we cannot ſay; but doubtleſſe it was appointed as a ſigne of Gods going forth with his holy angels, to deſtroy the Philiſtines before them, wherewith David being encouraged, was preſently to break forth and ſet upon them; and therefore it was upon the tops of the trees, not on the ground, to ſignifie forces that were ſent from on high from heaven, and ſuch as needed not the ground to ſupport them, but could march through the aire, to come in, to the help of his people.