TRV
Translation
King James Version
And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabeshgilead were they that buried Saul.
Complete Jewish Bible
Then the men of Y'hudah came, and there they anointed David king over the house of Y'hudah. They informed David that the men of Yavesh-Gil'ad were the ones who had buried Sha'ul.
Berean Standard Bible
Then the men of Judah came to Hebron, and there they anointed David king over the house of Judah. And they told David, “It was the men of Jabesh-gilead who buried Saul.”
American Standard Version
And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, The men of Jabesh-gilead were they that buried Saul.
World English Bible Messianic
The men of Judah came, and there they anointed David king over the house of Judah. They told David, saying, “The men of Jabesh Gilead were those who buried Saul.”
Geneva Bible (1599)
Then the men of Iudah came, and there they anoynted Dauid King ouer the house of Iudah. And they tolde Dauid, saying, that the men of Iabesh Gilead buried Saul.
Young's Literal Translation
And the men of Judah come, and anoint there David for king over the house of Judah; and they declare to David, saying, `The men of Jabesh-Gilead are they who buried Saul.'
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In the KJVVerse 8,054 of 31,102
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Commentary on 2 Samuel 2 verses 1–7
1 ¶ And it came to pass after this, that David enquired of the LORD, saying, Shall I go up into any of the cities of Judah? And the LORD said unto him, Go up. And David said, Whither shall I go up? And he said, Unto Hebron.
2 So David went up thither, and his two wives also, Ahinoam the Jezreelitess, and Abigail Nabal's wife the Carmelite.
3 And his men that were with him did David bring up, every man with his household: and they dwelt in the cities of Hebron.
4 And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabeshgilead were they that buried Saul.
5 And David sent messengers unto the men of Jabeshgilead, and said unto them, Blessed be ye of the LORD, that ye have shewed this kindness unto your lord, even unto Saul, and have buried him.
6 And now the LORD shew kindness and truth unto you: and I also will requite you this kindness, because ye have done this thing.
7 Therefore now let your hands be strengthened, and be ye valiant: for your master Saul is dead, and also the house of Judah have anointed me king over them.
When Saul and Jonathan were dead, though David knew himself anointed to be king, and now saw his way very clear, yet he did not immediately send messengers through all the coasts of Israel to summon all people to come in and swear allegiance to him, upon pain of death, but proceeded leisurely; for he that believeth doth not make haste, but waits God's time for the accomplishment of God's promises. Many had come in to his assistance from several tribes while he continued at Ziklag, as we find (1 Chr. 12:1-22), and with such a force he might have come in by conquest. But he that will rule with meekness will not rise with violence. Observe here,
I. The direction he sought and had from God in this critical juncture, Sa2 2:1. He doubted not of success, yet he used proper means, both divine and human. Assurance of hope in God's promise will be so far from slackening that it will quicken pious endeavours. If I be elected to the crown of life, it does not follow, Then I will do nothing; but, Then I will do all that he directs me, and follow the guidance of him who chose me. This good use David made of his election, and so will all whom God has chosen. 1. David, according to the precept, acknowledged God in his way. He enquired of the Lord by the breast-plate of judgment, which Abiathar brought to him. We must apply to God not only when we are in distress, but even when the world smiles upon us and second causes work in favour of us. His enquiry was, Shall I go up to any of the cities of Judah? Shall I stir hence? Though Ziklag be in ruins, he will not quit it without direction from God. "If I stir hence, Shall I go to one of the cities of Judah?" not limiting God to them (if God should so direct him, he would go to any of the cities of Israel), but thus expressing his prudence (in the cities of Judah he would find most friends), and his modesty - he would look no further at present than his own tribe. In all our motions and removals it is comfortable to see God going before us; and we may, if by faith and prayer we set him before us. 2. God, according to the promise, directed his path, bade him go up, told him whither, unto Hebron, a priest's city, one of the cities of refuge, so it was to David, and an intimation that God himself would be to him a little sanctuary. The sepulchres of the patriarchs, adjoining to Hebron, would remind him of the ancient promise, on which God had caused him to hope. God sent him not to Bethlehem, his own city, because that was little among the thousands of Judah (Mic 5:2), but to Hebron, a more considerable place, and which perhaps was then as the county-town of that tribe.
II. The care he took of his family and friends in his removal to Hebron. 1. He took his wives with him (Sa2 2:2), that, as they had been companions with him in tribulation, they might be so in the kingdom. It does not appear that as yet he had any children; his first was born in Hebron, Sa2 3:2. 2. He took his friends and followers with him, Sa2 2:3. They had accompanied him in his wanderings, and therefore, when he gained a settlement, they settled with him. Thus, if we suffer with Christ, we shall reign with him, Ti2 2:12. Nay, Christ does more for his good soldiers than David could do for his; David found lodging for them - They dwelt in the cities of Hebron, and adjacent towns; but to those who continue with Christ in his temptations he appoints a kingdom, and will feast them at his own table, Luk 22:29, Luk 22:30.
III. The honour done him by the men of Judah: They anointed him king over the house of Judah, Sa2 2:4. The tribe of Judah had often stood by itself more than any other of the tribes. In Saul's time it was numbered by itself as a distinct body (Sa1 15:4) and those of this tribe had been accustomed to act separately. They did so now; yet they did it for themselves only; they did not pretend to anoint him king over all Israel (as Jdg 9:22), but only over the house of Judah. The rest of the tribes might do as they pleased, but, as for them and their house, they would be ruled by him whom God had chosen. See how David rose gradually; he was first anointed king in reversion, then in possession of one tribe only, and at last of all the tribes. Thus the kingdom of the Messiah, the Son of David, is set up by degrees; he is Lord of all by divine designation, but we see not yet all things put under him, Heb 2:8. David's reigning at first over the house of Judah only was a tacit intimation of Providence that his kingdom would in a short time be reduced to that again, as it was when the ten tribes revolted from his grandson; and it would be an encouragement to the godly kings of Judah that David himself at first reigned over Judah only.
IV. The respectful message he sent to the men of Jabesh-Gilead, to return them thanks for their kindness to Saul. Still he studies to honour the memory of his predecessor, and thereby to show that he was far from aiming at the crown from any principle of ambition or enmity to Saul, but purely because he was called of God to it. It was told him that the men of Jabesh-Gilead buried Saul, perhaps by some that thought he would be displeased at them as over-officious. But he was far from that. 1. He commends them for it, Sa2 2:5. According as our obligations were to love and honour any while they lived, we ought to show respect to their remains (that is, their bodies, names, and families) when they are dead. "Saul was your lord," says David, "and therefore you did well to show him this kindness and do him this honour." 2. He prays to God to bless them for it, and to recompense it to them: Blessed are you, and blessed may you be of the Lord, who will deal kindly with those in a particular manner that dealt kindly with the dead, as it is in Rut 1:8. Due respect and affection shown to the bodies, names, and families of those that are dead, in conscience towards God, is a piece of charity which shall in no wise lose its reward: The Lord show kindness and truth to you (Sa2 2:6), that is, kindness according to the promise. What kindness God shows is in truth, what one may trust to. 3. He promises to make them amends for it: I also will requite you. He does not turn them over to God for a recompence that he may excuse himself from rewarding them. Good wishes are good things, and instances of gratitude, but they are too cheap to be rested in where there is an ability to do more. 4. He prudently takes this opportunity to gain them to his interest, Sa2 2:7. They had paid their last respects to Saul, and he would have them to be the last: "The house of Judah have anointed me king, and it will be your wisdom to concur with them and in that to be valiant." We must not so dote on the dead, how much soever we have valued them, as to neglect or despise the blessings we have in those that survive, whom God has raised up to us in their stead.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Following the devastating deaths of King Saul and his sons, 2 Samuel 2:4 marks a pivotal moment in David's ascendancy to the throne. It records the formal anointing of David as king over the tribe of Judah in Hebron, a crucial first step in the fulfillment of God's promise. Simultaneously, the verse conveys vital intelligence to David: that the men of Jabesh-Gilead were responsible for burying Saul, an act of loyalty that would strategically inform David's immediate actions and demonstrate his magnanimous leadership.
CONTEXT
Literary Context: This verse immediately follows David's profound lament over the deaths of Saul and Jonathan in 2 Samuel 1. Having mourned deeply, David then seeks divine guidance from the Lord, asking, "Shall I go up into any of the cities of Judah?" to which the Lord directs him to Hebron (2 Samuel 2:1). Thus, David's arrival in Hebron and his anointing by Judah are direct responses to divine instruction and the immediate aftermath of the previous king's demise. The information about Jabesh-Gilead's loyalty to Saul sets the stage for David's wise and unifying response in the subsequent verses (2 Samuel 2:5-7), which contrasts sharply with the emerging division and civil war with Ish-Bosheth, Saul's son, that soon follows.
Historical & Cultural Context: The period immediately after a king's death, especially a king who died tragically and without a clear successor, was a time of immense political instability and potential chaos in ancient Israel. Tribal loyalties were strong, and the concept of a unified monarchy was still relatively new and fragile. Hebron, located in the heart of Judah, was a historically significant city, a patriarchal burial site, and an ideal strategic location for David to establish his initial base of power within his own tribe. The act of anointing with oil was a deeply symbolic and culturally significant ritual, signifying divine appointment and formal consecration for a sacred office, in this case, kingship. The news about Jabesh-Gilead highlights the importance of proper burial rites and the honor accorded to a deceased king, even by those who might be considered peripheral or potentially aligned with the previous regime.
Key Themes: This verse encapsulates several major themes central to the book of 2 Samuel. Firstly, it underscores the Divine Appointment and Gradual Fulfillment of God's promise to David, first revealed in 1 Samuel 16:13. While David had been privately anointed by Samuel, this public anointing by Judah marks the beginning of his public reign, albeit a partial one, foreshadowing the eventual unification of all Israel under his rule in 2 Samuel 5:1-5. Secondly, it introduces the theme of Transition of Power, illustrating the complex and often fragmented process by which the kingship shifted from Saul's dynasty to David's. This transition was not immediate or universally accepted, leading to a period of civil strife. Lastly, the mention of Jabesh-Gilead highlights David's Strategic Compassion and Unifying Leadership. By acknowledging and blessing those who honored Saul, David demonstrates a magnanimous spirit that seeks to build bridges and foster unity rather than exact vengeance or solidify power through force, setting a precedent for his reign.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Juxtaposition by placing the anointing of David, symbolizing a new beginning and the rise of a new dynasty, immediately alongside the news of Saul's burial, which marks the definitive end of the old era. This creates a powerful sense of transition and the shifting of power. There is also an element of Foreshadowing, as the partial anointing of David over Judah hints at the eventual full unification of Israel under his reign, but also subtly suggests the initial division and conflict that will characterize the early years of his rule. Furthermore, the narrative uses Information Disclosure as a plot device: the seemingly simple report about Jabesh-Gilead is not incidental but serves to set up David's subsequent actions, allowing the narrator to highlight David's wisdom and magnanimity in a way that contrasts with the typical power struggles of the time.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 2:4 is a profound testament to God's sovereign plan unfolding in human history. David's anointing by Judah, though partial, is a concrete step in the fulfillment of the divine promise made years earlier. It demonstrates that God's purposes are realized not always in immediate, grand gestures, but often through incremental, divinely guided steps, even amidst political complexities and human loyalties. The news about Jabesh-Gilead also highlights the importance of honoring the dead and the wisdom of a leader who can acknowledge and even commend loyalty shown to a predecessor, rather than viewing it as a threat. This sets a tone of reconciliation and unity for David's nascent reign, reflecting God's desire for His people to be united.
REFLECTION AND APPLICATION
This verse offers profound lessons for believers today regarding divine timing, leadership, and reconciliation. God's plans often unfold in stages, requiring patience and faithfulness even when the full scope of His promise is not immediately realized. David's anointing over Judah was a significant step, but not the final one; similarly, our spiritual journeys and the fulfillment of God's callings in our lives may involve partial beginnings and gradual progress. Furthermore, David's response to the news about Jabesh-Gilead, as seen in the subsequent verses, exemplifies a leadership principle rooted in grace and wisdom. Instead of punishing or ignoring those who showed loyalty to his predecessor, David honors them, demonstrating a heart that seeks to build bridges and foster unity. This challenges us to consider how we respond to those with different allegiances or past loyalties, encouraging us to seek reconciliation and honor, even when it might seem counterintuitive to our own advancement. It reminds us that true spiritual leadership prioritizes unity and grace over personal gain or the settling of old scores.
Questions for Reflection
FAQ
Why was David only anointed king over Judah at first, and not all of Israel?
Answer: David's initial anointing over Judah was a pragmatic and divinely guided step in a complex political landscape. Following Saul's death, Israel was not a unified entity but a collection of tribes with varying loyalties. Judah, being David's own tribe, was naturally the first to recognize him. The other tribes, particularly those in the north, still held allegiance to Saul's house and would eventually crown Ish-Bosheth, Saul's son, as their king (2 Samuel 2:8-10). God's plan for David's kingship unfolded gradually, respecting the existing tribal structures and allowing for a period of transition and even civil conflict before the full unification of the kingdom under David in 2 Samuel 5). This gradual process highlights God's sovereignty working through human realities.
What is the significance of the men of Jabesh-Gilead being mentioned in this verse?
Answer: The mention of the men of Jabesh-Gilead is highly significant because it immediately presents David with a strategic opportunity to demonstrate his character and vision for leadership. These men had shown remarkable loyalty and courage in retrieving and burying Saul's body after his defeat by the Philistines (1 Samuel 31:11-13). This act was a profound expression of gratitude, as Saul had previously rescued them from the Ammonites (1 Samuel 11:1-11). By immediately blessing and commending them, as recorded in 2 Samuel 2:5-7, David signals his intention to be a king who honors loyalty, even to his predecessor, and seeks to unite all of Israel rather than punish those with past allegiances. It was a wise political move that showcased his magnanimity and desire for reconciliation.
CHRIST-CENTERED FULFILLMENT
The anointing of David as king over Judah in 2 Samuel 2:4 serves as a powerful foreshadowing of the ultimate King, Jesus Christ. Just as David was God's chosen king, anointed by divine decree and human affirmation, so too is Jesus the Messiah, the "Anointed One," set apart by God for an eternal kingdom. While David's initial reign was limited to Judah, a type of the house of Israel, Christ's kingship, though initially rejected by many in Israel, extends universally over all who believe, transcending ethnic and national boundaries. The news about Jabesh-Gilead's loyalty to Saul, and David's subsequent gracious response, reflects Christ's own compassionate and unifying leadership. Jesus, the true Son of David, came not to condemn but to save, to reconcile those who were once alienated from God and from each other (Ephesians 2:14-16). His kingdom is not established through force or vengeance against those who resist, but through sacrificial love and the offer of grace, drawing people from every tribe and nation into His reign (Revelation 5:9-10). Ultimately, David's partial anointing in Hebron points to the full and eternal reign of Christ, who is sovereign over all creation and whose kingdom will have no end (Luke 1:32-33).