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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 5:1–5.
Here is, I. The humble address of all the tribes to David, beseeching him to take upon him the government (for they were now as sheep having no shepherd), and owning him for their king. Though David might by no means approve the murder of Ish-bosheth, yet he might improve the advantages he gained thereby, and accept the applications made to him thereupon. Judah had submitted to David as their king above seven years ago, and their ease and happiness, under his administration, encouraged the rest of the tribes to make their court to him. What numbers came from each tribe, with what zeal and sincerity they came, and how they were entertained for three days at Hebron, when they were all of one heart to make David king, we have a full account, 1 Chr. 12:23-40. Here we have only the heads of their address, containing the grounds they went upon in making David king. 1. Their relation to him was some inducement: "We are thy bone and thy flesh (Sa2 5:1), not only thou art our bone and our flesh, not a stranger, unqualified by the law to be king (Deu 17:15), but we are thine," that is, "we know that thou considerest us as thy bone and thy flesh, and hast as tender a concern for us as a man has for his own body, which Saul and his house had not. We are thy bone and thy flesh, and therefore thou wilt be as glad as we shall be to put an end to this long civil war; and thou wilt take pity on us, protect us, and do thy utmost for our welfare." Those who take Christ for their king may thus plead with him: "We are thy bone and thy flesh, thou hast made thyself in all things like unto thy brethren (Heb 2:17); therefore be thou our ruler, and let this ruin be under thy hand," Isa 3:6. 2. His former good services to the public were a further inducement (Sa2 5:2): "When Saul was king he was but the cypher, thou wast the figure, thou wast he that leddest out Israel to battle, and broughtest them in in triumph; and therefore who so fit now to fill the vacant throne?" He that is faithful in a little deserves to be entrusted with more. Former good offices done for us should be gratefully remembered by us when there is occasion. 3. The divine appointment was the greatest inducement of all: The Lord said, Thou shalt feed my people Israel, that is, thou shalt rule them; for princes are to feed their people as shepherds, in every thing consulting the subjects' benefit, feeding them and not fleecing them. "And thou shalt be not only a king to govern in peace, but a captain to preside in war, and be exposed to all the toils and perils of the camp." Since God has said so, now at length, when need drives them to it, they are persuaded to say so too.
II.The public and solemn inauguration of David, Sa2 5:3.
A convention of the states was called; all the elders of Israel came to him; the contract was settled, the pacta conventa - covenants, sworn to, and subscribed on both sides. He obliged himself to protect them as their judge in peace and captain in war; and they obliged themselves to obey him. He made a league with them to which God was a witness: it was before the Lord. Hereupon he was, for the third time, anointed king. His advances were gradual, that his faith might be tried and that he might gain experience. And thus his kingdom typified that of the Messiah, which was to come to its height by degrees; for we see not yet all things put under him (Heb 2:8), but we shall see it, Co1 15:25.
III.A general account of his reign and age.
He was thirty years old when he began to reign, upon the death of Saul, Sa2 5:4. At that age the Levites were at first appointed to begin their administration, Num 4:3. About that age the Son of David entered upon his public ministry, Luk 3:23. Then men come to their full maturity of strength and judgment. He reigned, in all, forty years and six months, of which seven years and a half in Hebron and thirty-three years in Jerusalem, Sa2 5:5. Hebron had been famous, Jos 14:15. It was a priest's city. But Jerusalem was to be more so, and to be the holy city. Great kings affected to raise cities of their own, Gen 10:11, 36, 32-35. David did so, and Jerusalem was the city of David. It is a name famous to the end of the Bible (Rev. 21), where we read of a new Jerusalem.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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What more should I say? He did not open his mouth to those planning deceit, and, as though he did not hear, he thought no word should be returned, nor did he answer their reproaches. When he was spoken of evilly, he prayed. When he was cursed, he blessed. He walked in simplicity of heart and fled from the proud. He was a follower of those unspotted from the world, one who mixed ashes with his food when bewailing his sins, and mingled his drink with weeping. Worthily, then, was he called for by all the people. All the tribes of Israel came to him, saying, “Behold, we are your bone and your flesh. Also yesterday and the day before when Saul lived, and reigned, you were he that led out and brought in Israel. And the Lord said to you, you shall feed my people!” And why should I say more about him of whom the word of the Lord has gone forth to say: “I have found David according to my heart” Who else always walked in holiness of heart and in justice as he did, so as to fulfill the will of God; for whose sake pardon was granted to his children when they sinned, and their rights were preserved to his heirs?
We find that the word flesh is used in holy Scripture with many different meanings: for sometimes it stands for the whole person, that is, for that which consists of body and soul, as here: “And the Word was made flesh,”? and “All flesh shall see the salvation of our God.” Sometimes it stands for sinful and carnal people, as here: “My spirit shall not remain in those men, because they are flesh.” Sometimes it is used for sins themselves, as here: “But you are not in the flesh but in the spirit,” and again, “Flesh and blood shall not inherit the kingdom of God.” Lastly there follows, “Neither shall corruption inherit incorruption.” Sometimes [as with David] it stands for unity and relationship, as here: “Behold we are your bone and your flesh,” and the apostle says, “If by any means I may provoke to emulation them who are my flesh, and save some of them.” We must therefore inquire in which of these four meanings we ought to take the word flesh in this place.
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Summary
2 Samuel 5:1 marks the climactic moment of Israel's unification, as representatives from all the tribes converge on Hebron to formally acknowledge David as their long-awaited king. Following a protracted period of civil war and division after Saul's death, this declaration signifies the culmination of God's sovereign plan to establish a unified monarchy under David, who had been divinely chosen and anointed years prior. The tribes' powerful affirmation, "we are thy bone and thy flesh," underscores a profound recognition of shared identity, kinship, and a collective desire for a single, legitimate ruler, ushering in a new era of stability, national cohesion, and the fulfillment of divine promises for Israel.
Context
Literary Context
2 Samuel 5:1 immediately follows the tumultuous period of civil war and the assassination of Ish-bosheth, Saul's son, as narrated in 2 Samuel 4. For seven and a half years, David had reigned exclusively over the tribe of Judah from Hebron, while Ish-bosheth held a nominal, increasingly fragile kingship over the northern tribes. With Ish-bosheth's death, the last significant obstacle to David's universal kingship is removed. This verse thus serves as the pivotal transition point, marking the end of a divided kingdom and setting the stage for David's anointing as king over all Israel. It directly precedes David's capture of Jerusalem, which would become the unified capital, as described in 2 Samuel 5:6-10, and fulfills the prophetic word given to Samuel concerning David's anointing in 1 Samuel 16:1-13.
Historical & Cultural Context
The period preceding 2 Samuel 5:1 was characterized by significant political fragmentation and instability following the death of King Saul at Gilboa. Israel was essentially divided, with David ruling Judah from Hebron and Ish-bosheth, Saul's son, nominally leading the northern tribes. The phrase "bone and thy flesh" (Hebrew: עֶצֶם וּבָשָׂר, etsem uvasar) is a potent idiom in ancient Near Eastern culture, signifying deep kinship, shared lineage, and unbreakable solidarity. It was commonly used in covenant-making contexts and familial declarations to emphasize a common identity and loyalty, as seen in Genesis 2:23 and Judges 9:2. This declaration by the tribes was therefore not merely a political act but a profound cultural acknowledgment of David as a true Israelite, a kinsman, and thus a legitimate leader, in contrast to foreign rulers or those without a clear tribal connection. Hebron, a significant city in Judah, was a fitting location for this anointing, as it was a city with strong patriarchal ties (Abraham, Isaac, and Jacob were buried nearby) and had served as David's capital for his reign over Judah.
Key Themes
This verse encapsulates several critical themes foundational to the narrative of David's reign and Israel's history. Firstly, it highlights the unification of Israel, moving from a loose confederacy and a divided monarchy to a single, cohesive nation under one king, a long-held aspiration since the days of the judges. Secondly, it underscores David's legitimate kingship, not merely by divine anointing (as in 1 Samuel 16:13) or military prowess, but by the consensual recognition of all the tribes, signifying a popular mandate crucial for the stability and longevity of his reign. Thirdly, the declaration "we are thy bone and thy flesh" emphasizes kinship and shared identity, portraying David not as an outsider or conqueror, but as an intrinsic part of the Israelite family. This familial bond forms the basis for loyalty and trust, paving the way for the establishment of the enduring Davidic covenant in 2 Samuel 7, which promises an eternal dynasty.
Exposition and Analysis
Key Word Analysis
Meaning "a bone (as strong); by extension, the body; figuratively, the substance, i.e. (as pron.) selfsame." In the phrase "bone and thy flesh," ʻetsem emphasizes the foundational, intrinsic connection, suggesting a shared essence or very being. It denotes a deep, structural kinship and shared identity, highlighting that David is fundamentally "of them."
Meaning "flesh (from its freshness); by extension, body, person; also (by euphemistically) the pudenda of aman; body, (fat, lean) flesh(-ed), kin, (man-) kind." When combined with "bone," bâsâr signifies the living, tangible aspect of kinship. Together, "bone and flesh" form a powerful idiom for shared humanity, familial ties, and common ancestry, indicating that the tribes and David are of the same stock, united by blood and heritage.
A primitive root meaning "to say (used with great latitude); answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare." The use of ʼâmar here emphasizes the deliberate, formal, and authoritative nature of the tribes' declaration. It was not a casual remark but a solemn pronouncement, a public avowal of their allegiance and recognition of David's legitimate claim to the throne.
Verse Breakdown
"Then came all the tribes of Israel to David unto Hebron"
This clause signifies the culmination of a long period of division and the beginning of a unified monarchy. "All the tribes of Israel" emphasizes the comprehensive and consensual nature of this delegation, representing the entire nation, not just a faction. Their journey "unto Hebron," David's established capital, demonstrates their intentional submission and recognition of his authority. This movement from disparate locations to a single point of leadership underscores the theme of national unity and the consolidation of power under David.
"and spake, saying, Behold, we [are] thy bone and thy flesh"
This declaration is the core of the verse, articulating the fundamental basis for the tribes' allegiance. The introductory "Behold" (Hebrew: הִנֵּה, hinneh) draws immediate attention to the profound significance of their statement, highlighting its weight and solemnity. Their self-identification as David's "bone and thy flesh" is a powerful affirmation of shared Israelite identity and deep kinship. It means "we are your kinsmen," "we are of your own kind," or "we are family." This statement legitimizes David's rule not merely by divine decree or military victory, but by the popular consent and recognition of his inherent connection to the nation, establishing a foundation of loyalty and unity rooted in shared heritage.
Literary Devices
The verse employs several significant literary devices to convey its profound meaning. The most prominent is Metaphor and Idiom in the phrase "bone and thy flesh." This is not a literal statement about David's physical composition, but a powerful figurative expression conveying deep kinship, shared ancestry, and unbreakable solidarity. It functions as a Synecdoche, where "bone and flesh" represents the whole person and the entire familial bond, emphasizing the tribes' complete identification with David. The arrival of "all the tribes of Israel" at Hebron can be seen as an act of Symbolism, representing the long-awaited national unity and the convergence of disparate parts into a cohesive whole under a divinely appointed leader. The entire scene is imbued with Foreshadowing, hinting at the future establishment of the enduring Davidic dynasty and the covenant God would make with David, promising an eternal kingdom, as detailed in 2 Samuel 7.
Theological and Thematic Connections
The unification of Israel under David in 2 Samuel 5:1 is a profound theological statement about God's faithfulness to His covenant promises and His sovereign orchestration of history. It demonstrates that divine appointment (David's anointing by Samuel) is ultimately affirmed by human recognition and consensual submission, leading to a stable and legitimate kingdom. The tribes' declaration of kinship, "we are thy bone and thy flesh," reflects the deep communal identity that God intended for His people, emphasizing unity and shared purpose under a divinely chosen leader. This moment fulfills earlier prophetic declarations and sets the stage for the establishment of the Davidic covenant, a pivotal point in salvation history that points forward to the ultimate King.
Reflection and Application
The scene in 2 Samuel 5:1 offers profound lessons for contemporary believers regarding unity, leadership, and the recognition of God's sovereign timing. Just as the disparate tribes of Israel, after years of division and civil strife, finally came together under David, recognizing his God-given role and their shared identity, so too are believers called to pursue unity within the body of Christ. The declaration "we are thy bone and thy flesh" speaks to the deep spiritual kinship that binds us together in Christ, transcending denominational, cultural, or social divides. True leadership, whether in the church, family, or community, often requires patient waiting for God's perfect timing, humble submission to His chosen vessels, and the cultivation of a shared sense of purpose and belonging. This verse reminds us that genuine strength and effectiveness emerge from unity rooted in a common identity and allegiance to a divinely appointed head, fostering a collective witness to God's kingdom and a powerful testimony to His unifying power.
Questions for Reflection
FAQ
What is the significance of the phrase "we are thy bone and thy flesh" in this context?
The phrase "we are thy bone and thy flesh" (Hebrew: עֶצֶם וּבָשָׂר, etsem uvasar) is a powerful idiomatic expression signifying deep kinship, shared lineage, and unbreakable solidarity. In this context, it means "we are your kinsmen," "we are of your own kind," or "we are family." Its significance is multi-layered: it emphasizes David's legitimate Israelite identity, countering any perception of him as an outsider; it expresses the tribes' desire for a leader from within their own people; and it forms the basis for a profound loyalty and unity that transcends mere political allegiance, establishing a familial bond. This phrase was used by Adam to describe Eve in Genesis 2:23, highlighting a foundational unity, and by Laban to Jacob in Genesis 29:14 to welcome him as family. Its use here underscores the comprehensive and heartfelt acceptance of David by all the tribes.
Christ-Centered Fulfillment
The anointing of David as king over all Israel in 2 Samuel 5:1, culminating in the declaration "we are thy bone and thy flesh," powerfully foreshadows the ultimate reign of Jesus Christ, the Son of David. Just as David was God's chosen king, anointed and then recognized by all the tribes, so too is Jesus the divinely appointed King, whose kingdom is not of this world yet encompasses all nations (John 18:36). The long period of waiting and division before David's full kingship points to the spiritual darkness and fragmentation of humanity before the advent of Christ, who brings true unity and peace. The tribes' declaration of kinship with David finds its ultimate fulfillment in Christ, who, by taking on human flesh, became "bone of our bone and flesh of our flesh" (Hebrews 2:14) to redeem us. As believers, we are united to Him as the head of His body, the Church (Ephesians 1:22-23), sharing in His divine nature and becoming co-heirs with Him (Romans 8:17). David's reign, though glorious, was temporary and imperfect; Christ's reign is eternal and perfect, establishing a kingdom that will never end (Luke 1:32-33), gathering all who believe into one unified family under His supreme authority and bringing about the true, everlasting kingdom of God.