TRV
Translation
King James Version
And now the LORD shew kindness and truth unto you: and I also will requite you this kindness, because ye have done this thing.
Complete Jewish Bible
Now may ADONAI show kindness and truth to you; and I too will show you favor because you have done this.
Berean Standard Bible
Now may the LORD show you loving devotion and faithfulness, and I will also show you the same favor because you have done this.
American Standard Version
And now Jehovah show lovingkindness and truth unto you: and I also will requite you this kindness, because ye have done this thing.
World English Bible Messianic
Now may the LORD show loving kindness and truth to you. I also will reward you for this kindness, because you have done this thing.
Geneva Bible (1599)
Therefore now the Lord shewe mercie and trueth vnto you: and I will recompence you this benefite, because ye haue done this thing.
Young's Literal Translation
`And, now, Jehovah doth with you kindness and truth, and also, I do with you this good because ye have done this thing;
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In the KJVVerse 8,056 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
2 Samuel 2:6 encapsulates King David's profound gratitude and strategic wisdom as he commends the men of Jabesh-Gilead for their courageous act of recovering and burying the bodies of King Saul and his sons. In this pivotal moment, David invokes God's divine "kindness and truth" (Hebrew: ḥesed and ʼĕmet) upon them, immediately followed by his personal promise to reciprocate their loyal deed. This verse not only highlights the importance of honoring heroic acts but also serves as an early demonstration of David's character as a just, compassionate, and discerning leader, setting a tone of grace and magnanimity for his nascent reign over Judah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several effective Literary Devices. There is a clear Parallelism between the divine and human spheres: David first invokes God's "kindness and truth" upon the men, then immediately promises to "requite this kindness" himself. This structural mirroring emphasizes that David's human action is intended to reflect divine attributes, positioning his reign as one aligned with God's character. The narrative also contains an element of Irony, as David, who was relentlessly persecuted by Saul and is now his successor, chooses to honor those who demonstrated deep loyalty to his deceased adversary. This unexpected act of grace subverts typical political maneuvering and highlights David's unique and magnanimous character. Furthermore, this early act serves as Foreshadowing of David's future reign, suggesting that he will be a king who values loyalty, acts with justice and compassion, and seeks to unite the nation through magnanimity rather than force or retribution.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse offers a profound theological insight into the nature of God's character and its call for human emulation. The pairing of "kindness and truth" (ḥesed and ʼemeth) is a hallmark of God's covenant faithfulness throughout the Old Testament, signifying His unwavering, loyal love and His absolute reliability. David's invocation of this divine blessing upon the men of Jabesh-Gilead, followed by his own promise to "requite" their kindness, illustrates the biblical principle that human actions of grace and and faithfulness should mirror God's own attributes. It teaches that true leadership, whether in a kingdom or in everyday life, is marked by a recognition and affirmation of good deeds, flowing from a heart that reflects divine ḥesed. This act of David's sets a moral precedent for his reign, emphasizing that his kingdom would be built not just on military might, but on justice, loyalty, and compassionate reciprocity.
REFLECTION AND APPLICATION
David's response to the men of Jabesh-Gilead is a powerful model for believers today, challenging us to cultivate a spirit of gratitude and promptness in acknowledging and affirming the good deeds of others, even when those deeds might have been directed towards someone we consider an adversary or competitor. Like David, we are called to be conduits of God's "kindness and truth" in the world, reflecting His ḥesed and ʼemeth in our interactions. This means actively seeking opportunities to show loyal love, faithfulness, and generosity, not just to those who are "on our side," but to all who act with integrity and courage. It reminds us that our leadership, whether in our families, workplaces, or communities, should be characterized by compassion, justice, and the willingness to honor integrity wherever it is found, building bridges rather than walls and fostering unity through grace.
Questions for Reflection
FAQ
Why did David send a message to Jabesh-Gilead specifically?
Answer: David sent a message to Jabesh-Gilead because the men of that city had performed a remarkably courageous and loyal act. After King Saul and his sons were killed in battle against the Philistines, their bodies were disgracefully hung on the wall of Beth-shan. The men of Jabesh-Gilead, remembering Saul's earlier deliverance of their city from the Ammonites (1 Samuel 11), risked their lives to retrieve the bodies and give them a proper burial (1 Samuel 31:11-13). David, now king over Judah, recognized this heroic deed as a profound act of national honor and loyalty, even though it was directed towards his predecessor. His message was a strategic move to commend their bravery, acknowledge their fidelity, and signal his magnanimous leadership, thereby inviting their allegiance to his nascent reign.
What is the significance of "kindness and truth" in this verse?
Answer: The phrase "kindness and truth" translates from the Hebrew ḥesed and ʼemeth, two deeply significant theological terms. Ḥesed refers to steadfast love, covenant loyalty, or unfailing kindness, often describing God's enduring commitment to His people. ʼEmeth means truth, faithfulness, or reliability. When paired, they describe a loyal love that is utterly dependable and consistent. In 2 Samuel 2:6, David first invokes the LORD to show ḥesed and ʼemeth to the men of Jabesh-Gilead, indicating his desire for God's covenant faithfulness to be extended to them. He then promises to "requite" their kindness himself, implying that his human reciprocation will mirror this divine attribute. This phrase underscores the moral and theological foundation of David's blessing and promise, rooting his actions in the very character of God.
How does this act reflect David's leadership style?
Answer: This early act by David provides crucial insight into his leadership style. Firstly, it demonstrates his magnanimity and wisdom. Instead of punishing or ignoring those loyal to his predecessor, he honors them, effectively bridging the gap between the old regime and the new. Secondly, it highlights his compassion and justice. He recognizes a selfless act of honor and ensures it is rewarded, reflecting a king who cares for the dignity of his people and acknowledges their sacrifices. Thirdly, it shows his strategic foresight. By commending Jabesh-Gilead, David signals to all Israel that his reign will be one of grace, unity, and respect, not vengeance or division. This approach would be instrumental in eventually uniting all the tribes of Israel under his rule (2 Samuel 5:1-5).
CHRIST-CENTERED FULFILLMENT
2 Samuel 2:6, with its emphasis on "kindness and truth" (ḥesed and ʼemeth) and the act of "requiting" loyalty, finds its ultimate and most profound fulfillment in Jesus Christ. David, as an earthly king, could only offer a human reflection of divine attributes and a temporal reward for a specific act of kindness. However, Jesus embodies the fullness of God's ḥesed and ʼemeth. John's Gospel declares that "the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth" (John 1:14). Where David promised to "requite" kindness, Christ Himself, through His sacrificial death and resurrection, provides the ultimate "requital" for humanity's greatest need—salvation from sin and death. His act on the cross was the supreme demonstration of God's steadfast love and faithfulness, a divine ḥesed that goes beyond human merit or loyalty, reaching out to us "while we were still sinners" (Romans 5:8). In Christ, we see the perfect King whose kingdom is founded not on earthly power or human reciprocity, but on the boundless grace and unwavering truth of God, offering eternal life and reconciliation to all who believe, a kindness that far surpasses any earthly reward (Ephesians 2:4-5).