2 Samuel 5:11
Now Hiram king of Tyre sent envoys to David, along with cedar logs, carpenters, and stonemasons, and they built a palace for David.
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
The Shepherd KingB. Dale 2 Samuel 5:2, 10, 12
The Kingdom EstablishedW. G. Blaikie, D. D.2 Samuel 5:11-22

And David went on, and grew great, and the Lord God of hosts was with him. The growing greatness of David was owing to the presence and favour of God, and was accompanied with them. It was, then -

I. GREATNESS WELL-DERIVED. All greatness is in some sense from God; but all does not spring from his favour. "Surely thou didst set them in slippery places; thou castedst them down into destruction" (Psalm 73:18). He that becomes "a great man" through unjust violence, the oppression and swallowing up of the weak, low cunning, unscrupulous ambition, insatiable avarice, or an absorbing activity of mind and bevy which excludes God from thought and life, cannot rightly attribute his success to the blessing of God. Such greatness is disastrous, and carries a curse with it. It is reached by serving Satan, and accompanied with slavery to him and participation of his doom. He was not altogether lying when he said (Luke 4:6, 7) that the power and glory of the world were given by him to those who would worship him. The world abounds in instances of greatness so won. But the greatness which is a gift of God's favour is reached by paths of truth and uprightness and piety; by the strenuous employment of all the powers, indeed, but in harmony with the Divine will; not so much, therefore, with the purpose to grow great as to be of service to others. It is rather accepted as a gift of God than sought; and is accepted "with fear and trembling," lest the strong temptations which accompany all worldly greatness should become victorious. Such greatness is accompanied with a good conscience, and may be without serious peril to the soul. It may foster principles of godliness and benevolence. It qualifies for high service of others, and, so employed, enlarges the heart and elevates instead of degrading the character. It thus ministers to the truest greatness - that which is spiritual and eternal.

II. GREATNESS WELL-ACCOMPANIED. Some, the greater they grow the less of God they enjoy; they gradually forsake him, and he at length abandons them. But there are those of whom it may be said, as they grow great in this world, still "the Lord God of hosts is with them."

1. How the great may secure this blessing. By:

(1) Humility (Deuteronomy 8:13, 14; Psalm 138:6; James 4:6).

(2) Devotion of their enlarged powers to the service of God and of man.

(3) Constant prayer. On the other hand, pride, selfishness, and prayerlessness will separate them from God.

2. The benefits they will derive from it.

(1) The highest and purest enjoyment to which worldly honours and resources can minister.

(2) Preservation from the perils of their position.

(3) The power to gain the best kind of good. from it.

(4) And to do the most good by it.

(5) Greatness thus accompanied is likely to be lasting.

Finally, spiritual greatness combines in a pre-eminent degree the two excellences of being God derived and God accompanied. It springs from the favour of God, and secures its constant enjoyment. It consists in abundance of spiritual wisdom, holiness, and love, and consequent power for good; in the honour which these bring from God, and in the confidence, affection, and respect with which they inspire men. It has the advantage of being accessible to all, its conditions being, first, faith in Christ and God; and then the fruits of faith, such as love, humility (Matthew 18:4), obedience to God (Matthew 5:19), self-control (Proverbs 16:32), self-denying service (Matthew 20:20-28). Such greatness is intrinsic and essential. It is best for ourselves and best for others. It is inseparable from the man himself, and, surviving all worldly distinctions, goes with him into eternity, and abides forever (see 1 John 2:17). - G.W.

And Hiram, king of Tyre, sent messengers to David.
1. 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 ease 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 m 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. 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. David's prosperity and enlargement in every quarter were due to the gracious presence and favour of God. 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. 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 tuck, the other sees the hand of God in ordering all such things for his benefit. This last was David's case. 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? 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 recognise 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? 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. The truth is, the world cannot or will not distinguish between the Pharisee and the humble saint, conscious that in him dwelleth no good thing. 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.

2. 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 (ver. 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. Tyre had a great genius for commerce; and the spirit of commerce is alien from thee 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 fulfil 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. 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.

3. 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. We see that the campaign was very serious, and David's difficulties very great. David attacked the Philistines and smote them at a place called Baal-perazim, somewhere most likely between Adullam and Jerusalem. Considering the superior position of the Philistines, and the great advantage they seem to have had over David in numbers also, this was a signal victory, even though it did not reduce the foe to helplessness. For when the Philistines had got time to recover, they again came up, pitched again in the plain of Rephaim, and appeared to render unavailing the signal achievement of David at Baal-perazim. Again David inquired what he should do. The reply was somewhat different from before. David was not to go straight up to face the enemy, as he had done before. He was to "fetch a compass behind them," that is, as we understand it, to make a circuit, so as to get in the enemy's rear over against a grove of mulberry trees. That tree has not yet disappeared from the neighbourhood of Jerusalem; a mulberry tree still marks the spot in the valley of Jehoshaphat, where, according to tradition, Isaiah was sawn asunder. When he should hear "the sound of a going" (R.V., "the sound of a march") in the tops of the mulberry trees, then he was to bestir himself. It is probable that the presence of David and his troop in the rear of the Philistines was not suspected, the mulberry trees forming a screen between them. When David got his opportunity, he availed himself of it to great advantage.

(W. G. Blaikie, 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
Along, Artificers, Build, Built, Carpenters, Cedar, Cedars, Cedar-trees, David, Hiram, Logs, Masons, Messengers, Palace, Stone, Stonemasons, Stoneworkers, Timber, Trees, Tyre, Walls, Wood, Woodworkers
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 5:11

     4366   stones
     4424   cedar
     5212   arts and crafts
     5240   building
     5247   carpenters
     5272   craftsmen
     5403   masons
     7270   Zion, as a place

2 Samuel 5:6-11

     5437   palaces

2 Samuel 5:9-12

     5849   exaltation

2 Samuel 5:11-12

     8319   perception, spiritual

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

2 Samuel 5:11 NIV
2 Samuel 5:11 NLT
2 Samuel 5:11 ESV
2 Samuel 5:11 NASB
2 Samuel 5:11 KJV

2 Samuel 5:11 Bible Apps
2 Samuel 5:11 Parallel
2 Samuel 5:11 Biblia Paralela
2 Samuel 5:11 Chinese Bible
2 Samuel 5:11 French Bible
2 Samuel 5:11 German Bible

2 Samuel 5:11 Commentaries

Bible Hub
2 Samuel 5:10
Top of Page
Top of Page