2 Samuel 5:1
Then all the tribes of Israel came to David at Hebron and said, "Here we are, your own flesh and blood.
One Fold and One ShepherdAlexander Maclaren2 Samuel 5:1
David Anointed King of All IsraelB. Dale 2 Samuel 5:1-3
Tardy Acceptance of a Divinely Appointed RulerG. Wood 2 Samuel 5:1-3
David a Type of ChristJ. Parker, D. D.2 Samuel 5:1-12
David King Ever IsraelMonday Club Sermons2 Samuel 5:1-12
David King Over All IsraelA. E. Kittredge, D. D.2 Samuel 5:1-12
King David a Type of ChristN. Hall, D. D.2 Samuel 5:1-12

Abner and Ishbosheth being dead, and Mephibosheth incapable from his lameness, the eleven tribes that for upwards of seven years had not only held aloof from David, but waged war with him, now come to the conclusion that it is best to become his subjects, and again be united with Judah in one kingdom. They accordingly make their submission to him and solemnly accept him as their sovereign.


1. Close relationship. "Behold, we are thy bone and thy flesh" (comp. Ephesians 5:30). God has given to us a King who is one with us in nature. The Ruler of the Church, yea, of all things, is a Man; the throne of the universe is filled by a human form (see Hebrews 2:5, et seq.) - a fact which endears the Christ to his willing subjects.

2. Previous service. (Ver. 2.) "In time past," etc. In which service David had both displayed and increased his capacities for ruling men. With this may be compared Christ's period of service when on earth, especially during his public ministry and last sufferings. By these he was trained and prepared for his throne (made "perfect through sufferings," Hebrews 2:10); and it is in and by these that he reveals himself and attracts the hearts of men.

3. Divine appointment. (Ver. 2.) "The Lord said to thee, Thou shalt feed ['shepherd,' 'be the shepherd of'] my people Israel, and thou shalt be a captain [literally, 'foremost man, leader'] over Israel." A king is to be as a shepherd to his subjects, not only ruling them, but caring for, watching over, protecting, guiding, uniting them; guarding and preserving the weak from violence and oppression, as a shepherd his lambs. The image was natural to the Hebrews, and runs through the Scriptures, extending even to the visions of heaven (Revelation 7:17). The king was also to be leader in peace or war, ever "to the front," worthy to be followed, first and foremost in all noble deeds, accepting courageously the perils of such a position. David was such a king, imperfectly; Christ is such a King, perfectly. Both were divinely designated to the office of Ruler of God's people, Kings by Divine right in the strictest sense. As such David is here recognized at length by the tribes of Israel, as before by the tribe of Judah. As such the Lord Jesus is recognized by his followers. These reasons had existed and should have been as powerful immediately after Saul's death; but they had not been allowed to operate. But the experience of these tribes whilst holding aloof from David, their present disorganized condition, possibly also their knowledge of the benefits of David's rule to Judah, combined to open their eyes, and so impress these considerations on their hearts as to produce a general willingness to accept him whom they had been rejecting. And thus it is with many in respect to the great King. His claims are known, but other lords are preferred, until, after delay more or less protracted, they become convinced of their sin and folly, and surrender themselves to him. Let those who are thus procrastinating beware lest they become convinced too late.


1. A mutual covenant. He engaging to rule them, and they to serve him according to the Law of God (Deuteronomy 17:14-20). In like manner, when men receive Christ as their King, promising loyalty and obedience, he on his part promises to be to them all that his gospel represents him. These Israelites, indeed, may have imposed special stipulations not expressed in the Law; but we, in accepting Christ, have simply to submit to the terms of the Divine covenant, as we are not in any degree independent parties.

2. The anointing of David as king. The third time he was anointed - once by Samuel, once by the tribe of Judah, and now by the rest of the tribes. For the people could in a measure give him authority over them. But our King Jesus can receive no authority from us. He is the Christ (the Anointed) of God; we have simply to recognize his Divine authority.

3. The presence of God was recognized. "Before the Lord." This was fitting, as he was supreme Monarch, to whom both king and people were bound to submit, whose blessing was necessary to render the union happy; and an engagement made as in his sight would be felt as peculiarly binding. So should we, in accepting Christ, place ourselves in the presence of God, first in secret, then in his house, and at the Lord's Table.

4. A joyful feast concluded the proceedings. (See 1 Chronicles 12:39, 40.) It was to the whole people a suitable occasion for rejoicing. They were again one nation. Their union would be cemented by eating and drinking together. They would the better retain the feeling of union when they had separated to their various localities and homes, and would be the better prepared to perform their common duties to the king and the nation. Thus also our Lord enjoins his subjects to eat and drink together in his Name, that they may recognize each other as his, rejoice together in their privileges, and be more closely united to him and the whole "Israel of God." In conclusion:

1. Happy is the nation whose rulers and subjects alike recognize God as the supreme Ruler over them, and his will as their supreme law; act as in his sight, and invoke his blessing.

2. Closer union amongst Christians must spring from more thorough acceptance of the royal authority of Christ. They are one in him, and they will become more completely, more consciously, and more manifestly one in proportion as they, all alike, renouncing merely human authorities, come to Christ himself, listen to him, and submit to his authority in all things. - G.W.

Then came all the tribes of Israel to David unto Hebron, and spake saying, Behold we are thy bone and thy flesh.
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.)

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.


(Monday Club Sermons.)

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.)

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.)

David, Eliada, Eliphalet, Eliphelet, Elishama, Elishua, Gibeon, Hiram, Ibhar, Japhia, Jebusites, Nathan, Nepheg, Saul, Shammua, Shammuah, Shobab, Solomon
Baal-perazim, Geba, Gezer, Hebron, Jerusalem, Millo, Tyre, Valley of Rephaim, Zion
Behold, Blood, Bone, David, Flesh, Hebron, Saying, Spake, Speak, Spoke, Tribes, Truly
1. The tribes come to Hebron and anoint David over Israel,
4. David's age
6. Taking Zion from the Jebusites, he dwells in it
11. Hiram sends to David,
13. Eleven sons are born to him in Jerusalem
17. David, directed by God, smites the Philistines at Baal-perazim
22. And again at the mulberry trees

Dictionary of Bible Themes
2 Samuel 5:1

     5136   body
     5137   bones

2 Samuel 5:1-2

     5509   rulers
     8130   guidance, from godly people

2 Samuel 5:1-3

     7236   Israel, united kingdom

2 Samuel 5:1-5

     5366   king

One Fold and one Shepherd
'Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. 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. 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. 4. David was
Alexander Maclaren—Expositions of Holy Scripture

The Sound in the Mulberry Trees
My brethren, let us learn from David to take no steps without God. The last time you moved, or went into another business, or changed your situation in life, you asked God's help, and then did it, and you were blessed in the doing of it. You have been up to this time a successful man, you have always sought God, but do not think that the stream of providence necessarily runs in a continuous current; remember, you may to-morrow without seeking God's advice venture upon a step which you will regret
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Early Days
The life of David is naturally divided into epochs, of which we may avail ourselves for the more ready arrangement of our material. These are--his early years up to his escape from the court of Saul, his exile, the prosperous beginning of his reign, his sin and penitence, his flight before Absalom's rebellion, and the darkened end. We have but faint incidental traces of his life up to his anointing by Samuel, with which the narrative in the historical books opens. But perhaps the fact that the story
Alexander Maclaren—The Life of David

God's Strange Work
'That He may do His work, His strange work; and bring to pass His act, His strange act.'--ISAIAH xxviii. 21. How the great events of one generation fall dead to another! There is something very pathetic in the oblivion that swallows up world- resounding deeds. Here the prophet selects two instances which to him are solemn and singular examples of divine judgment, and we have difficulty in finding out to what he refers. To him they seemed the most luminous illustrations he could find of the principle
Alexander Maclaren—Expositions of Holy Scripture

The King.
We have now to turn and see the sudden change of fortune which lifted the exile to a throne. The heavy cloud which had brooded so long over the doomed king broke in lightning crash on the disastrous field of Gilboa. Where is there a sadder and more solemn story of the fate of a soul which makes shipwreck "of faith and of a good conscience," than that awful page which tells how, godless, wretched, mad with despair and measureless pride, he flung himself on his bloody sword, and died a suicide's death,
Alexander Maclaren—The Life of David

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers.
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient,
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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