Ibhar, Elishua, Nepheg, Japhia,
I. THE FACTS PERCEIVED.
1. The Divine operation. God had raised David to the throne and settled him on it. At every step the hand of God was clear; especially clear was that hand as the whole series of steps, their connection and issue, were regarded.
2. The Divine purpose. All was "for his people Israel's sake." Not for the sake of David and his family, that they might be rich, luxurious, and honoured; but for the good of others. That the tribes might be united and consolidated as one nation, free, settled, safe, prosperous, and glorious. That the people might be elevated in their moral and religious life; and that they might be better fitted to fulfil the great end of their election as God's people, witnessing for him, maintaining his worship, preserving his truth, showing forth his praise, and promoting his kingdom in the world; and that ultimately from them might come the Saviour and salvation. Similarly, the Son of David is exalted, not for himself alone, but that he may deliver, "gather together in one" (John 11:52), teach, sanctify, elevate, and eternally save, the people of God. He is "Head over all things to the Church" (Ephesians 1:22). In like manner, all power, elevation, authority, etc., with which men are endowed are given to them for the sake of others, and ultimately for the sake of God's people, to whom in Christ all things belong (1 Corinthians 3:21-23), that they may be blessed and be made a blessing to mankind.
II. DAVID'S PERCEPTION OF THESE FACTS.
1. He recognized that his exaltation was from God. This would check pride and produce humility and gratitude.
2. He recognized that his exaltation was for the sake of the people. This would check selfish ambition and produce cordial devotement to the good of the nation. And thus should we seek to have a clear perception and deep impression of the agency and purpose of God in our lives. We should regard all we have of being, faculty, position, or possessions, temporal and spiritual alike, as from him; and all as given us, not merely or chiefly for ourselves, but for the sake of others, especially for their salvation - that they may become, if they are not, God's people, and that as God's people they may prosper, be united, victorious over all the foes of God and man, and powerful to bless mankind. For this is the Divine purpose, and as we make it our own we become intelligent coworkers with God, and our lives are filled with meaning, dignity, and worth, and a fitting preparation for the world where all are consciously, willingly, and habitually engaged in doing the will of God (Matthew 6:10). - 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.)
PeopleDavid, Eliada, Eliphalet, Eliphelet, Elishama, Elishua, Gibeon, Hiram, Ibhar, Japhia, Jebusites, Nathan, Nepheg, Saul, Shammua, Shammuah, Shobab, Solomon
PlacesBaal-perazim, Geba, Gezer, Hebron, Jerusalem, Millo, Tyre, Valley of Rephaim, Zion
TopicsElishua, Eli'shu-a, Ibhar, Japhia, Japhi'a, Nepheg
Outline1. 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 Themes2 Samuel 5:13
LibraryOne 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
God's Strange Work
The Quotation in Matt. Ii. 6.
A Cloud of Witnesses.
The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
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