The renunciation of human strength and wisdom before God.
The historian is here fragmentary in his records. Having noted David's first efforts towards consolidation of his power and his general prosperity, he refers to the troubles that arose in consequence of the assaults of the Philistines. These natural enemies of Israel had doubtless observed with satisfaction the gradual decay of Israel's power during the reign of Saul, and probably were hopeful that the threatened civil war between the adherents of David at Hebron and the friends of Ishbosheth would still further place the people at their mercy. The seizure of Jebus was, however, so startling an event as to awaken the fear that the near settlement at Hebron and removal of the court to Jerusalem might be the beginning of trouble for themselves. The remembrance of the prowess of David in years gone by must have intensified this fear. It was therefore in accordance with the best human policy that they should bring all their forces together and seek to crush him by a single blow. It is interesting to observe the conduct of David under those circumstances.
I. THE STRONG AND SAGACIOUS MAN SEEKS THE GUIDANCE AND HELP OF GOD. That David was a man of courage, brave, hardy, and capable of great endurance, is the record of his life. Naturally he was capable of great things. Also his whole conduct revealed a remarkable sagacity, such as fitted him for military leadership and statesmanship. If there was one in Israel who, reckoning on personal qualities and acquired renown, was justified in facing the Philistines in sole dependence on his own gifts, David was the man, and yet, instead of that, he turns at once to his God, and seeks guidance and help of him. This was not an act of superstition; not the result of sudden change of character, in which fear took the place of courage and mental confusion the place of calmness. It was the product of enlightened piety—a policy of profound wisdom, a sagacious estimate of all the facts and probabilities of the case. He was the servant of Jehovah, bound to carry out his purposes and cause his great Name to be reverenced in all human affairs. Therefore it was due to the ever present and ruling Lord to honour him by seeking to know his will and trusting in his aid. Past successes in his Name suggested the same. It was true then as now that the Eternal Spirit could act on masses of men and their leaders so as to change the course of events; and for aught David knew to the contrary, it might have been the Divine will to force them back by some other agency than by his arms. Prudence, reason, piety, all sound principles and sentiments, concurred in renunciation of all human powers before the Eternal, that his power might be manifest. This is the course pursued by every strong and wise man in whom piety is a force. The Apostle Paul was a notable instance of strong will and great general ability laid prostrate before Christ, that his power might work through human channels (2 Corinthians 4:6, 2 Corinthians 4:7). The more distinguished the man in natural gifts and in grace, the more thoroughly is God sought, as in the case of Augustine. Men of strong will and great force of intellect who refuse to depend on God are not strong and wise all round; they are morally weak and spiritually blind. The more perfectly the whole man is developed the more complete will be the turning to God for guidance and help.
II. THE STRONG AND SAGACIOUS MAN FOLLOWS THE LIGHT GIVEN. David learnt that it was God's will that the national foe should be smitten, not by pestilence or sudden terror subjectively produced, but by the national arm; and in the two cases by different methods of procedure. Whatever was the method of learning the will of God, and whatever degree of distinctness the revelation, the fact to be noted is that David was not "disobedient to the heavenly vision." His generalship was regulated thereby. We have no Urim to consult, no high priest to receive special communication for specific emergencies; but in our times of danger to business, domestic interests, Church affairs, and personal religious life—to say nothing of national events—we can seek God by prayer, by reading his will in the pure conscience, in the steady lines of providence, and in the principles of his written Word. It should be a cardinal truth with us that God is interested in our affairs, and has ways of making himself known to the earnest spirit. Especially does it behove each Christian and the Church as a body to seek guidance and help when assaults are being made on our holy faith, and the enemy threatens to deprive us of our goodly heritage. There are ways and methods of meeting the foe which God can reveal, and our success will depend on the care with which we adopt the methods approved of God. Infidelity and atheism are to be confronted or attacked in the rear on principles Divine, not on maxims of human expediency.
III. THE STRONG AND SAGACIOUS MAN IS WILLING TO LET GOD WORK, SO THAT THE HAND OF MAN SHALL NOT BE MOST CONSPICUOUS. David acquiesced in the front attack when enjoined, and equally in the restrained action of himself when (Matthew 5:23, Matthew 5:24) an unseen influence was brought to bear on the foe. In this lies the beauty of true godliness, that it is content, when God wills it, that man should not be seen if only the purposes of God are carried through. David cared not for military distinction if the finger of God could only be seen. His strategy in this case was Divine. He stood aside for Providence to work till the hour for human action arrived. This was the apostolic spirit in the early days of Christianity, based in its exercise on the truth that the living God was the great Worker on the souls of men. The same feeling and belief should ever actuate us in all our endeavours to subdue enemies to the cross. We are only instruments, and a true estimate of ourselves will lead us to rejoice in our being counted as nothing and lost sight of in the display of saving power straight from God. Perhaps there is less success because we want to appear in front of the "mulberry trees."
GENERAL LESSONS.
1. We have to hold our own heart and our Church life against the inroads of our natural enemies, "the world, the flesh, and the devil," and the remembrance of this should always make us watchful.
2. In times of great stress in this conflict we should make special requests to God, and not simply proceed on the prestige of former achievements.
3. In dealing with modern forms of attack on Christianity, we have need to ponder well the methods and principles of procedure; and the entire Church should make it a matter of special thought and prayer.
HOMILIES BY B. DALE
2 Samuel 5:1-3
(1 Chronicles 11:1-3). (HEBRON.)
David anointed king of all Israel.
1. About twenty years had elapsed since David was anointed by Samuel, seven years and a half since he was anointed King of Judah; and at length, at the age of thirty-seven, his faith and patience were rewarded, every obstacle was removed out of his path, and the Divine purpose concerning his royal destination fulfilled. "In the fulness of time, at the right moment, in perfect vigour of mind and body, he grasped the supremacy which was offered to him, having passed through every outward stage of power and honour, and every inward test of heavy trial and varied strife" (Ewald).
2. His anointing (performed by prophet or priest) took place at the instance of the elders (2 Samuel 5:3) as the representatives of all the tribes (2 Samuel 5:1), in accordance with the former summons of Abner (2 Samuel 3:17, 2 Samuel 3:19, 2 Samuel 3:21), and doubtless after consultation in their national assembly (1 Samuel 8:4); now desirous and even eager (after long resistance) to accomplish the purpose of God, having "learnt by experience" the kind of king they needed, and being constrained by the pressure of circumstances.
3. "By his anointing by Samuel he acquired jus ad regnum, a right to the kingdom; and by his present anointing he had a jus in regno, authority over the kingdom" (A. Clarke). It was not merely a designation, but an inauguration to his office; a recognition and acceptance of his Divine appointment, as well as a symbol of his Divine endowment with all needful gifts (see 1 Samuel 10:1, 1 Samuel 10:10; 1 Samuel 16:12); and it distinguished his person as sacred (1 Samuel 24:6; 1 Samuel 26:11), inasmuch as he represented the authority and power of the Divine King of Israel. His anointing for the third; time marks one of the greatest days of Israel's history (2 Samuel 2:4; 1 Samuel 9:1-27:28; 1 Samuel 10:24; 1 Samuel 11:15); and, in connection with it, observe—
I. THE REASONS ASSIGNED BY THE ELDERS FOR THEIR PROPOSAL.
1. His personal relationship. "Behold, we are thy bone and thy flesh" (Genesis 29:14), expressive of their claims upon him, and of his qualification to rule over them; to understand their wants, sympathize with their aspirations, and promote their welfare (Deuteronomy 17:15). "The elders speak as if they had not been very sure whether they were to regard David as a Hebrew, or as a naturalized Philistine; but now their doubts are gone, they dwell on his blood relationship to them as a conclusive evidence that he would be out and out a Hebrew—that, therefore, he was worthy of the Hebrew crown" (Blaikie). So "in all things it behoved" the Captain of our salvation "to be made like unto his brethren" (Hebrews 2:17).
2. His proved ability and eminent services (2 Samuel 5:2), indicative of his proper calling and the general esteem in which he was held (1 Samuel 16:5); "the bond of fellowship and love which had bound him to them, even under Saul, as leader in their military undertakings."
3. His previous designation. "According to the word of the Lord by Samuel" (1 Chronicles 11:3); making it their duty to seek his leadership as well as his to undertake it. "Why should they refer to God's choice of David?
II. THE COVENANT MADE BY THE KING WITH THE ELDERS. "And King David made a covenant with [to] them before the Lord" (2 Samuel 5:3). This covenant, agreement, or promise:
1. Expressed directly and chiefly an engagement, on his part, to rule over them according to the Divine will (Deuteronomy 17:16-20; 1 Samuel 10:25). He was by no means to be an absolute and irresponsible monarch, or "a king ruling arbitrarily as in heathen kingdoms, where at most a few nobles, the populace, or an imperfect oracular system limited his power;" but to be subject to the Law and to the voice of prophecy.
2. Involved the obligation, on their part, to obey him according to the same will (2 Samuel 3:21). "The Law of God was the rule and square of his government, whereunto both prince and people are sworn; which was a bridle against his absolute power or their rebellious manners" (Guild).
3. Was ratified in the most solemn manner—"in a form in which the theocratic principle is distinctly recognized." "The end and cause why God imprints in the weak and feeble flesh of man the image of his own power and majesty is not to puff up flesh in the opinion of itself; neither yet that he that is exalted above others should be lifted up by presumption and pride, and so despise others; but that he should consider he is appointed lieutenant of One whose eyes continually watch upon him and see and examine how he behaves himself in his office" (John Knox).
III. THE SPIRIT DISPLAYED BY THE PEOPLE, not only by the presence of the elders but also by that of the armed hosts, the flower of the nation, who marched to Hebron from all parts of the country, numbering (in addition to his "mighty men," 1 Chronicles 11:10-47; 2 Samuel 23:8-39; and those who had come to him during his exile, 1 Chronicles 12:1-22) 339,600, with two hundred chiefs of Issachar "and all their brethren," one thousand chiefs of Naphtali, and Zadok and twenty-two chiefs (1 Chronicles 12:23 40). "All these men of war that could keep rank came with a perfect heart to Hebron, to make David king over all Israel; and all the rest also of Israel were of one heart to make David king."
1. Voluntary submission. "Thy people shall be willing in the day of thy power" (Psalms 110:3).
2. National unanimity; such as is celebrated in Psalms 133:1-3. (written subsequently), 'Brotherly love'—
"Behold! how good and lovely it is
That (those who are) brethren should also dwell together!"
3. Enthusiastic devotion. "And there they were with David three days, eating and drinking; for their brethren had prepared for them," etc.
4. Abonnding joy. "For there was joy in Israel." This "gathering of the people" (Genesis 49:10) was a most memorable one (verses 4, 5). In it the good hidden in their reprehensible desire for a king (l Samuel Psalms 8:4 -22) becomes apparent; we see the fruit of past labour, conflict, chastisement, and the seeds of future enterprise, success, advancement. "The kingship, as administered by David, appears neither as a necessary evil nor an improved constitution, but as a new ethic potency". "His career constitutes the culmination of that general advancement towards which the people of Israel had been aspiring with increasing energy for more than a century" (Ewald).—D.
2 Samuel 5:2, 2 Samuel 5:10, 2 Samuel 5:12
(1 Chronicles 11:2, 1 Chronicles 11:9; 1 Chronicles 14:2). (HEBRON.)
The shepherd king.
This is the first occasion on which we find the occupation of a shepherd made use of to describe the office of a king. Jacob, who had "fed Laban's flocks," spoke of "the Shepherd, the Stone of Israel" (Genesis 49:24; Genesis 48:15); Moses, who had "kept the flock of Jethro," prayed that Jehovah would "set a man over the congregation" as his successor, so that they might not be "as sheep having no shepherd" (Numbers 27:7); here the elders declare that Jehovah said (through Samuel) to David, who "fed his father's sheep at Bethlehem," concerning his royal destination, "Thou shalt feed [raah, equivalent to 'tend,' 'act as shepherd towards'] my people Israel" (2 Samuel 7:7; Psalms 78:70-72; Isaiah 44:28; Jeremiah 23:1-40.; Jeremiah 50:5; Ezekiel 34:1, Ezekiel 34:23; Micah 5:4; Zechariah 13:7, etc.). "The business of a shepherd is a preparation for the office of a king to any one who is destined to preside over that most manageable of all flocks, mankind; for which reason kings are called shepherds of their people, not by way of reproach, but as a most especial and pre-eminent honour" (Philo, 'Life of Moses'). "Shepherds are not owners of the sheep; but their office is to feed and govern: no more are kings proprietaries or owners of the people. 'The nations,' as the Scriptures saith, are 'his inheritance;' but the office of kings is to govern, maintain, and protect people. And that is not without a mystery that the first king that was instituted by God, David (for Saul was but an untimely fruit), was translated from a shepherd" (Bacon). What was said to David applies to every king, ruler, magistrate, master, in the sphere over which he has legitimate authority. Consider—
I. THE DIVINE IDEA OF HIS OFFICE. It is an office in which authority and power:
1. Are entrusted by the ordination of God, the Proprietor, Ruler, Chief Shepherd of the people; not self-derived nor unlimited; yet investing every under shepherd with dignity.
2. Should be exercised according to the will of God (Psalms 101:1-8.), in affectionate interest in the people; intimate acquaintance with them, guiding them, providing for them, defending them, restoring them, and, generally, seeking their welfare with diligence, considerateness, tenderness, patience, self-denial, and self-sacrifice. "Chrysostom writeth that the shepherds in Cappadocia have such love unto their flock, that sometimes for three days together, in following them, they are overwhelmed with snow, and yet they endure it; and in Lydia, how far they travel with the sheep for a month together in the waste deserts and parching heat of the sun; who herein do teach such as are shepherds of men that they should even not spare their own lives for the common good" (Willet).
3. Must be accounted for, as to their use, before the presence of God. "These sheep, what have they done?" (2 Samuel 24:17). "A king is a mortal god on earth, unto whom the living God hath lent his own name as a great honour; but withal told him he should die like a man, test he should be proud and flatter himself that God hath with his name imparted unto him his nature also" (Bacon).
II. THE DIVINE SOURCE OF HIS PROSPERITY. "And David went on going and growing" after the conquest of the stronghold of Zion, etc. (2 Samuel 5:6-10), which he achieved as captain, "leader and commander of the people" (as well as their shepherd) "waxed greater and greater" (2 Samuel 7:9) in power and fame; "and Jehovah the God of hosts" (1 Samuel 1:3) "was with him" (as his Shepherd, Psalms 23:1, and Captain, 2 Samuel 22:35-37).
1. Approving of the manner in which he devoted himself to his calling. Fidelity is the necessary condition of the special favour of God; which is ever testified in the heart and conscience, and often shown by outward events (Genesis 39:2, Genesis 39:21).
2. Assisting him in the performance of the duties of his calling; strengthening, upholding, directing, protecting him.
3. Accomplishing the aim of his endeavours in his calling; for no skill nor effort, without Divine cooperation, can ensure success. "Except the Lord build the house," etc. (Psalms 127:1). While God was with him (1 Samuel 10:11) Saul prospered; when left to himself he lost his kingdom and his life.
III. THE DIVINE PURPOSE OF HIS EXALTATION AND ESTABLISHMENT IN HIS OFFICE. "And David perceived," from the friendly aid of Hiram, the erection of his palace (2 Samuel 5:11), which he appears to have regarded as a pledge of the stability of his kingdom (Psalms 30:1-12; inscription), and his continued prosperity, "that Jehovah had established him," in accordance with his former choice, "king over Israel, and that he had exalted his kingdom" (1 Chronicles 14:2, 1 Chronicles 14:17) "for his people Israel's sake;" because he had chosen them to be his people, "the sheep of his pasture" (Psalms 100:3), and sought their prosperity and exaltation, according to his faithful promises (2 Samuel 7:23) that through them all nations might be blessed, and the whole earth filled with his glory. A faithful servant recognizes in his successes:
1. An immediate purpose of good toward himself; beholding therein the hand of God and "the kindness and truth" by which it is directed; ascribing his prosperity, not to himself, but to the Lord.
2. An ulterior and larger purpose of good toward others, for whose benefit rather than his own he is exalted (2 Samuel 7:8, 2 Samuel 7:16).
3. A powerful incentive to thankfulness, hopefulness, and fresh consecration to the service of God and his people. "It was the successiveness, the continuity of the steps, in his history, which assured him that God's hand had been directing the whole of it. Had David, instead of maintaining the crown, which circumstances pointed out to him as his, seized violently that which was not his, he would not have perceived that the Lord had made him King of Israel; he would have felt that he had made himself so, and would have acted upon that persuasion. The government which a man wins for himself he uses for himself; that which he inwardly and practically acknowledges as conferred upon him by a righteous Being cannot be intended for himself. And thus it is that the early and mysterious teaching of David while he was in the sheepfold bore so mightily upon his life after he became king.. The deepest lesson which he had learnt was that he himself was under government; that his heart and will was the inmost circle of that authority which the winds and the sea, the moon and the stars, obeyed" (Maurice).
REMARKS.
1. The lowliest occupation is often a preparation for the highest; and he who shows fidelity in the least is rewarded with opportunity for its exercise in the greatest.
2. The possession of authority and power severely tests men's characters, and sometimes proves their destruction.
3. It is a good sign when one who is exalted shows more concern about performing the duties than enjoying the honours of his position.
4. God sends good rulers out of his regard for the welfare of the people.
5. The best rulers are those who sympathize most with the Divine purposes, and most humbly and faithfully "serve their generation."
6. Even the best are imperfect, and often fail to attain their loftiest aims or fulfil their early promise.
7. In One alone do we behold the perfect Shepherd-King (John 10:14; Hebrews 13:20; 1 Peter 5:4; Revelation 7:17).—D.
2 Samuel 5:6-9
(1 Chronicles 11:4-9)
Jerusalem.
David's first act after his anointing amidst the assembled tribes (1 Chronicles 12:38-40) was to place himself at the head of his army, and march against Jebus, the capital of the Jebusites. With this place he was familiar from his boyhood, and often, perhaps, wondered why it was suffered to remain so long unsubdued (Joshua 1:3, Joshua 1:4). He perceived its advantages as a site for the capital of his kingdom, and the necessity of its reduction in order to the establishment and extension thereof. His enterprise, whatever may have been its immediate cause, was completely successful. Henceforth supreme interest centres in Zion, the city of David, Jerusalem ("foundation of peace"), beyond any other city mentioned in sacred history, poetry, or prophecy. "Jerusalem was destined to become the seat of the Hebrew government, and the scene of the most extraordinary events, and more strange and awful vicissitudes, than any other city of the universe, not excepting Rome" (Milman). Note—
I. ITS PECULIAR SITUATION. In the heart of the country, remote from the great roads of communication with the East; on a mountainous table land, and entrenched on a cluster of hills, the highest of which was crowned with the stronghold, rock fortress, or acropolis of Zion (2 Samuel 5:7); on the borderline between Benjamin and Judah, belonging equally to both parts of the now united kingdom. Its selection was a striking proof of David's military ability and political insight, and was probably determined by a higher wisdom (Deuteronomy 12:5; 2 Chronicles 6:6). "God intended not Jerusalem for a staple of trade, but for a royal exchange of religion, chiefly holding correspondency with heaven itself, daily receiving blessings thence, duly returning praises thither; besides, God would not have his virgin people the Jews wooed with, much less wedded to, outlandish fashions" (Thos. Fuller).
II. ITS PREVIOUS HISTORY. As the city of Melchizedek (Genesis 14:18; Psalms 77:2; Josephus, 'Wars,' Psalms 6:10), traditions of whose ancient greatness may have lingered around the spot, and fired the poet's imagination (Psalms 110:4); of Adonizedec the Amorite (Joshua 10:1), a man of different character, lille Adonibezek ( 1:7); smitten by Judah, occupied by Benjamin conjointly with the Jebusites (not, perhaps, driven out of their citadel), and afterwards entirely by the latter (Joshua 15:63; 1:8, 1:21; 3:5-7; 19:10-12). "Joshua, and Deborah, and Samuel, and Saul, and David must have passed and repassed the hills, and gazed on the tower of the city, unconscious of the fate reserved for her in all subsequent time" (Stanley, 'Sinai and Palestine').
III. ITS HEROIC CONQUEST. David found little resistance in taking the lower city, in contrast With the upper city or citadel (Josephus), the defenders of which, relying on the strength of their position, said, derisively, that "blind and lame" were sufficient to repel his attack. But:
1. Self-confidence is fraught with danger. (1 Samuel 14:22.) "The enemies of God's people are often very confident of their own strength, and most secure when their day to fall draws nigh" (Matthew Henry).
2. Scorn is a spur to a resolute spirit. "And David said on that day—
'Whoso smiteth a Jebusite (first),
Let him hurl down the precipice (watercourse)
Both the lame and blind,
Who are hateful to David's soul.'"
And "he shall be chief and captain" (1 Chronicles 11:6).
3. Great inducements procure great achievements.
4. The prize is sometimes won by those for whom it is least intended. "So Joab the son of Zeruiah went first up, and was chief," his power, of which David bitterly complained (2 Samuel 3:39), being thereby confirmed.
5. The language of contempt comes back on those who employ it, to their lasting humiliation. It became a proverb: "The blind and lame [ironically applied to the over confident] shall not come into the house [succeed in anything]."
6. Severity should be joined with mercy. Although a hard fate befell some, yet most of the Jebusite inhabitants were incorporated into Israel (Zechariah 9:7), and one of them (2 Samuel 24:18) dwelt peacefully on an adjacent hill (2 Chronicles 3:1).
7. One victory is often followed by many. The capture of a fortress by national and world-wide consequences.
IV. ITS PERMANENT OCCUPATION, STRENGTHENING, AND EXTENSION. "And David dwelt in the stronghold [of Zion], and called it the city of David". "And David built round about from Millo ['the citadel,' LXX.] and inward" (verse 9). "And Joab restored the rest of the city" (1 Chronicles 11:9). "The erection of the new capital at Jerusalem introduces us to a new era, not only in the inward holms of the prophet king, but in the external history of the monarchy" (Stanley, 'Jewish Church;' Ewald).
V. ITS THEOCRATIC RELATION, WHICH WAS ITS CHIEF DISTINCTION. AS the metropolis of the chosen people, the residence of the Lord's Anointed (Messiah), the seat of government, the centre of religion and Divine service, the source of far-reaching influence, it was "the city of the great King" (Matthew 5:35), where he dwelt, reigned, manifested his glory, and "commanded his blessing, even life forevermore." So Jerusalem was described by psalmists and prophets, and won the passionate attachment of her children, in which love of country and home, devotion to God, and hope for the world were inseparably blended. "Glorious things are spoken of thee, O city of God".
VI. ITS EXTRAORDINARY VICISSITUDES. "In the fifteen centuries which elapsed between those two points ( 1:8; Luke 21:20), the city was besieged no fewer than seventeen times; twice it was razed to the ground; and on two occasions its walls were levelled. In this respect it stands without a parallel in any city, ancient or modern" (Smith's 'Dictionary'). What a scene did it present during these ages of military, political, religious strife, of prophetic activity and demoniacal wickedness, of mercy and of judgment (Amos 3:2)! With its rejection of "the Son of David" its lingering theocratic glory departed, and its walls became a desolate heap. "O Jerusalem!" (Luke 13:34; Luke 20:41-44).
VII. ITS SPIRITUAL FORESHADOWING. "In the progress of the city of God through the ages, David first reigned in the earthly Jerusalem as a shadow of that which was to come"; "Mount Zion, the city of the living God, the heavenly Jerusalem" (Hebrews 12:22); the spiritual kingdom of which Christ is King, the general assembly and Church of which he is the Head; the lofty, free, mother city of us all (Galatians 4:25, Galatians 4:26); "the holy city, new Jerusalem" (Revelation 21:1); glorious, unchanging, everlasting (Hebrews 11:10; Hebrews 13:14). "O holy Zion! where all is abiding, and nothing passes away!"
"O happy harbour of the saints!
O sweet and pleasant soil!
In thee no sorrow may be found,
No grief, no care, no toil."
D.
2 Samuel 5:12
(1 Chronicles 14:1)
Hiram, King of Tyre.
Hiram was another of those heathen princes with whom David stood in friendly relation (Achish of Gath; the King of Moab, 1 Samuel 22:3; Talmai of Geshur, 2 Samuel 3:3; Tel, or Tou, of Hamath, 2 Samuel 8:9; Joram, or Hadoram, his son, 1 Chronicles 18:10; Nahash, the Ammonite king of Rabbah, 2 Samuel 10:1, 2 Samuel 10:2; Shobi, his son, 2 Samuel 17:27). He was king of "the strong (fortified) city, Tyre" (Joshua 19:29); chief of those Phoenician cities "whose flag waved at once in Britain and the Indian Ocean" (Humboldt); celebrated alike for its maritime enterprise, commercial activity, and mechanical arts (Isaiah 23:8; Ezekiel 27:1-36.). "Hiram, like David, had just established his throne securely upon the ruins of the rule of the shophetim, or judges, and raised the country to a position of power and independence which it had not previously enjoyed" (A.S. Wilkins, 'Phoenicia and Israel'). Notice:
1. His political sagacity. In seeking to secure a "commercial treaty" with the King of Israel, by means of which his people might receive corn, oil, etc. (Acts 12:20), in exchange for manufactured goods, Tyrian purple, articles of tin and bronze, weapons of war, jewellery, etc; and might not be prevented from continuing their commercial pursuits along the great caravan lines of traffic with Egypt, Arabia, Babylon, and Assyria, that ran through the country.
2. His peaceable disposition. In sending "messengers" with friendly communications, either of his own accord, or in response to an embassy. "How little David resembled the later Assyrian, Chaldean, and Persian disturbers of the world is most immediately and clearly shown by the fact that he did not, like these great conquerors, seize upon the Phoenician maritime towns, but always remained on the best terms with the little Phoenician states, which were entirely occupied in commerce and the productive arts, and readily sought peace with him" (Ewald).
3. His generous appreciation. Without jealousy or suspicion of David, of whom, doubtless, he had heard much, on account of his ability, energy, and integrity, confirmed by personal intercourse. "God knows how to incline toward pious rulers the minds of neighbouring princes and kings, that they may show them all friendly good will" (Starke).
4. His valuable assistance. With "cedar trees" (from Lebanon, as subsequently, 1 Kings 5:1-18.), "and carpenters, and masons," in building a "house of cedar" (2 Samuel 7:2; 2 Samuel 6:16: 2 Samuel 9:13; 2 Samuel 11:2), or stately palace in Zion, the city of David; perhaps in erecting and adorning other houses in the city, and generally promoting the arts and industries of Israel (1 Chronicles 22:2). The intercourse thus commenced was immensely beneficial, though it ultimately proved an occasion of evil. "Many have excelled in arts and sciences that were strangers to the covenants of promise; yet David's house was never the worse nor the less fitting to be dedicated to God for its being built by the sons of the stranger" (Matthew Henry).
5. His steadfast friendship with David during his life, afterwards with Solomon, contributing to the maintenance of peace and the increase of prosperity among both peoples. "Hiram was ever a lover of David" (1 Kings 5:1).
6. His reverential spirit. "Blessed be Jehovah," etc. (1 Kings 5:7). Without entirely renouncing the worship of "the Lord Melkarth [king of the city], Baal of Tyre," he was drawn to the faith of Israel; and, to that extent, represented the gathering of the Gentiles to "the Desire of all nations" (Psalms 45:12; Matthew 15:27; Acts 21:3-6). He was an extraordinary man, eminent in life, honoured in death (by the erection of "the tomb of Hiram," Robinson, 2.456); and he will "rise in the judgment and condemn" the unfaithful under higher privileges (Matthew 11:21).—D.
2 Samuel 5:17-20
(1 Chronicles 14:8-11). (THE VALLEY OF REPHAIM.)
Victory over the Philistines.
(References: 2 Samuel 8:1, 2 Samuel 8:12; 2 Samuel 21:15, 2 Samuel 21:18, 2 Samuel 21:19; 2 Samuel 23:9, 2 Samuel 23:11, 2 Samuel 23:13; 1 Kings 2:39.) "Therefore he called the name of that place Baal-Perazim" (2 Samuel 5:20). So long as David reigned over a single tribe and was at war with the house of Saul, he was left unmolested by the Philistines (1 Samuel 29:1-11), whose suzerainty he, perhaps, acknowledged; but when they heard that he was chosen king over all Israel, that an immense army had gathered around him not far from their own border, and that the Jebusite "stronghold of Zion" had fallen before him, they took alarm, mustered all their forces, marched up "to seek [attack] David" (the chief object of their suspicion and fear), and "spread themselves in the Valley of Rephaim" (near Jerusalem). In the condition and conduct of David (as representing the servants of God in conflict with their adversaries) we observe—
I. PERILOUS EMERGENCY, which:
1. Often occurs after unusual success and honour; being adapted to check undue self-confidence and self-security. "Lest I should be exalted above measure," etc. (2 Corinthians 12:7).
2. Clearly manifests the spirit which men possess, whether of faith and courage, or of fear and cowardice (1 Samuel 17:11).
3. Makes personal effort indispensable. The conflict was forced upon David. It could not be avoided without disobedience (2 Samuel 3:18), dishonour, and destruction. And it is the same in other cases. "Ye approach this day unto battle against your enemies," etc. (Deuteronomy 20:3).
II. PRUDENTIAL ACTIVITY. "And David heard of it, and went down to the hold," the stronghold of Zion (2 Samuel 5:7), from his residence on the highest and safest part of the mountain ridge; or more probably the stronghold in the desert of Judah, where he had formerly found refuge (1 Samuel 22:5; 1 Samuel 24:22; 2 Samuel 23:14). It may be sometimes necessary to "sit still" and quietly wait for Divine deliverance; but we should:
1. Not remain inactive through sloth, vain-confidence, or presumption.
2. Nor rush into conflict rashly, or enter upon new courses unadvisedly.
3. But after due consideration adopt those measures which afford the fairest prospects of safety and success. "A prudent man," etc. (Proverbs 22:3).
III. PRAYERFUL INQUIRY. "And David inquired of the Lord," etc. (2 Samuel 2:1; 2 Samuel 16:23; 2 Samuel 21:1).
1. After the utmost thought and endeavour of our own, we often find ourselves in perplexity as to the course we should pursue.
2. Our best resource in perplexity is to seek Divine counsel; and those who have had experience of its efficacy will not fail to do so (1 Samuel 14:16-23; 1 Samuel 23:1-12).