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.

I. THE GROUNDS OF THEIR ACCEPTANCE OF HIM.

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.

II. THE SOLEMNITIES BY WHICH THEIR ACCEPTANCE OF DAVID, AND HIS OF THEM, WERE SIGNIFIED,

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.

It was highly desirable that the capital should be accessible to the whole country, and should possess the necessary features that rendered it fit to become the heart and brain of the national life. It must be capable of being strongly fortified, so as to preserve the sacred treasures of the kingdom inviolate. All these features blended in Jerusalem, and commended it to David's Divinely-guided judgment. In this he greatly differed from Saul, who had made his own city, Gibeah, his capital — an altogether insignificant place, and the scene of an atrocious crime, the infamy of which could not be obliterated. To have made Hebron the capital would have excited the jealousy of the rest of Israel; and Bethlehem, his birthplace, would have struck too low a keynote, None were to be compared with the site of Jerusalem, on the frontier between Judah and Benjamin, surrounded on three sides by valleys, and on the other side, the north, strongly fortified.

I. ITS PREVIOUS HISTORY. To the Jew there was no city like Jerusalem. It was the city of his God, situate in His holy mountain: "Beautiful in elevation, the joy of the whole earth." The high hills of Bashan were represented as jealous of the lowlier hill of Zion, because God had chosen it for His abode. The mountains that stood around her seemed to symbolize the environing presence of Jehovah. The exile in his banishment opened his windows towards Jerusalem as he knelt in prayer, and wished that his right hand might forget its cunning sooner than his heart fail to prefer Jerusalem above its chief joy. The charm of the yearly pilgrimage to the sacred feasts was that the feet of the pilgrim should stand within her gates; and when at a distance from her walls and palaces, pious hearts were wont to pray that peace and prosperity might be within them for the sake of those brethren and companions who were favoured to live within her precincts. But it had not always been so. Her birth and nativity were of the land of the Canaanite. An Amorite was her father, and her mother a Hittite. In the day that she was born she was cast out as a deserted child on the open field, weltering in her blood. For a brief spell the priest-king Melchizedek reigned over her, and during his life her future glory must have been presaged; the thin spiral columns of smoke that arose from his altars, anticipating the stately worship of the Temple; his priesthood foreshadowing a long succession of priests. Thereafter a long spell of darkness befell her; and for years after the rest of the country was in occupation of Israel, Jerusalem was still held by the Jebusites. Joshua, indeed, nominally subdued the city in his first occupation of the land, and slew its king; but his tenure of it was very brief and slight, and the city speedily relapsed under the sway of its ancient occupants.

II. THE CAPTURE. Making a levy of all Israel, David went up to Jerusalem. For the first time after seven years, he took the lead of his army in person. Passive, when he was called to wait for the gift of God, he was intensely active and energetic when he discerned the Divine summons. David's first act was to extend the fortifications; "He built round about from Millo and inward;" whilst Joab seems to have repaired and beautified the buildings in the city itself. This first success laid the foundation of David's greatness. "He waxed greater and greater; for the Lord, the God of Hosts, was with him." Indeed, neighbouring nations appear to have become impressed with the growing strength of his kindom, and hastened to seek his alliance. (1 Chronicles 11:7-9; 2 Samuel 5:11).

III. A FAIR DAWN. It has been suggested that we owe Psalm 101 to this hour in David's life. He finds himself suddenly called to conduct the internal administration of a great nation, that had, so to speak, been born in a day, and was beginning to throb with the intensity of a long-suspended animation. The new needs were demanding new expression. Departments of law and justice, of finance, and of military organization, were rapidly being called into existence, and becoming localized at the capital.

(F. B. Meyer, B. A.)