So David slept with his fathers, and was buried in the city of David.
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EXPOSITORY (ENGLISH BIBLE)Buried in the city of David—that is, evidently in Mount Sion. In Nehemiah 3:16 the “sepulchres of David” are noticed, and they are plainly alluded to in Ezekiel 43:7; Ezekiel 43:9. They became the regular tombs of the kings, with some exceptions particularly noticed. It was in token of special honour that the high priest Jehoiada, the preserver of the royal dynasty, was buried therein (See 2Chronicles 24:16).1 Kings 2:10-11. So David slept with his fathers — He died with the satisfaction of seeing his own son his successor, the wisest and the hopefulest prince of the whole earth, and with the assurance of God’s peculiar favour to his posterity, from whence he had already, in the clearest light of prophetic vision, seen the Messiah, the Lord of life, to arise; of whose dominion, and the increase of his government and glory, he well knew, by the Spirit of God upon him, there would be no end. And was buried in the city of David — In that part of Jerusalem which was called by his name, because he took it from the Jebusites. Seven years reigned he in Hebron — More precisely, seven years and six months; (2 Samuel 5:5;) but smaller numbers are often omitted in Scripture computations, and only the larger noticed. 1 Kings 2:36-46.)
was buried in the city of David—Sepulchres were not allowed within the precincts of cities. Jerusalem, however, formed an exception; and yet, even there, the privilege was reserved chiefly for the royal family (Ac 2:29). Tradition says that the bones of David repose on Mount Zion, and the minaret of a small mosque points out the spot which tradition has fixed. His was a noble, a wondrous, and a humbling history. He was a good man, yet his life was deformed by various crimes of a very gross character. But there were many bright and noble traits in his character; he was an earnest lover of the divine law; his reign was signalized by many important services that contributed to the glory of God and the exaltation of His kingdom; and his name, as the sweet Psalmist of Israel, will be held in honor to the latest age of the Church.Slept with his fathers;
See Poole "1 Kings 1:21", See Poole "Deu 31:16".
In the city of David, i.e. in that part of Jerusalem which was called by his name, because he took it from the Jebusites. See 2 Samuel 5:7 1 Chronicles 11:5 2 Chronicles 5:2.
and was buried in the city of David; not at Bethlehem, in the sepulchre of Jesse, who was a private man; but being a king, in his own city, the hold of Zion he took from the Jebusite, and which afterwards was called by his name, 2 Samuel 5:7; and his sepulchre remained unto the times of the apostles, upwards of a thousand years; see Gill on Acts 2:29.So David slept with his fathers, and was buried in the city of David.
EXEGETICAL (ORIGINAL LANGUAGES)10. in the city of David] The place is defined (2 Samuel 5:7) as ‘the stronghold of Zion.’ We are told (Aboth de-Rabbi Nathan i. 35) that ‘no graves are made in Jerusalem, except the tombs of the house of David, and of Huldah the prophetess, which have been there from the days of the first prophets.’ Josephus (Ant. vii. 15. 3) gives an account of the wealth that Solomon deposited in his father’s grave, and states that the tomb was afterwards opened and some of this wealth carried away, first by Hyrcanus the high priest, when he was besieged by Antiochus, and a second time by Herod the Great. But the chambers in which the treasure was buried could be reached without disturbing the royal burying-place.Verse 10. - So [Heb. and] David slept [Heb. lay down]. The idea of ָשכַב is not that of sleep so much as of the recumbent posture of the dead. It points to the grave rather than to Sheol (Gesen.), though the latter idea is not excluded. Wordsworth (after a Lapide) finds here "an assertion of the doctrine of the existence of the soul after death, and of the resurrection of the body," but it is not in the text] with his fathers (cf. the Latin expression abiit ad plures, and the Greek ἐς πλεόνων ἱκέσθαι], and was buried in the city of David [i.e. the hill of Zion, which he had fortified, His citadel became his sepulchre, and thenceforward bore his name. Intramural interment was permitted only to prophets and kings. Jerusalem is completely under. mined by caves and caverns, and Zion is no exception to the rule. One of these, possibly enlarged, probably became the burying place of the kings. It was known, not only in Nehemiah's day (Nehemiah 3:15, 16), but down to the age of the apostles (Acts 2:29). Probably owing to a misunderstanding of St. Peter's words, "his sepulchre is with us," etc., the Coenaculum is now shown as David's tomb. Josephus says Solomon placed a vast quantity of treasure with the body, three thousand talents of which were taken out by Hyrcanus (Ant. 13:08.4). He has also a curious story of an attempted plunder of the tomb by Herod (Ant. 16:07.1) 1 Kings 2:3. The word which Jehovah has spoken concerning David (עלי דּבּר) is the promise in 2 Samuel 7:12., the substance of which is quoted here by David with a negative turn, וגו יכּרת לא, and with express allusion to the condition on which God would assuredly fulfil His promise, viz., if the descendants of David preserve their ways, to walk before the Lord in truth. בּאמת is more precisely defined by נפשׁם...בּכל. For the fact itself see Deuteronomy 5:5; Deuteronomy 11:13, Deuteronomy 11:18. The formula וגו יכּרת לא is formed after 1 Samuel 2:33 (compare also 2 Samuel 3:29 and Joshua 9:23). "There shall not be cut off to thee a man from upon the throne of Israel," i.e., there shall never be wanting to thee a descendant to take the throne; in other words, the sovereignty shall always remain in thy family. This promise, which reads thus in 2 Samuel 7:16, "Thy house and thy kingdom shall be continual for ever before thee, and thy throne stand fast for ever," and which was confirmed to Solomon by the Lord Himself after his prayer at the consecration of the temple (1 Kings 8:25; 1 Kings 9:5), is not to be understood as implying that no king of the Davidic house would be thrust away from the throne, but simply affirms that the posterity of David was not to be cut off, so as to leave no offshoot which could take possession of the throne. Its ultimate fulfilment it received in Christ (see at 2 Samuel 7:12.). The second לאמר in 2 Samuel 7:4 is not to be erased as suspicious, as being merely a repetition of the first in consequence of the long conditional clause, even though it is wanting in the Vulgate, the Arabic, and a Hebrew codex.
After a general admonition David communicated to his successor a few more special instructions; viz., first of all (2 Samuel 7:5, 2 Samuel 7:6), to punish Joab for his wickedness. "What Joab did to me:" - of this David mentions only the two principal crimes of Joab, by which he had already twice deserved death, namely, his killing the two generals. Abner (2 Samuel 3:27) and Amasa the son of Jether (2 Samuel 20:10). The name יתר is written יתרא in 2 Samuel 17:25. Joab had murdered both of them out of jealousy in a treacherous and malicious manner; and thereby he had not only grievously displeased David and bidden defiance to his royal authority, but by the murder of Abner had exposed the king to the suspicion in the eyes of the people of having instigated the crime (see at 2 Samuel 3:28, 2 Samuel 3:37). דּמי מ ויּשׂם "and he made war-blood in peace," i.e., he shed in the time of peace blood that ought only to flow in war (שׂים in the sense of making, as in Deuteronomy 14:1; Exodus 10:2, etc.), "and brought war-blood upon his girdle which was about his loins, and upon his shoes under his feet," sc. in the time of peace. This was the crime therefore: that Joab had murdered the two generals in a time of peace, as one ought only to slay his opponent in time of war. Girdle and shoes, the principal features in oriental attire when a man is preparing himself for any business, were covered with blood, since Joab, while saluting them, had treacherously stabbed both of them with the sword. David ought to have punished these two crimes; but when Abner was murdered, he felt himself too weak to visit a man like Joab with the punishment he deserved, as he had only just been anointed king, and consequently he did nothing more than invoke divine retribution upon his head (2 Samuel 3:29). And when Amasa was slain, the rebellions of Absalom and Sheba had crippled the power of David too much, for him to visit the deed with the punishment that was due. But as king of the nation of God, it was not right for him to allow such crimes to pass unpunished: he therefore transferred the punishment, for which he had wanted the requisite power, to his son and successor.
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