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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.
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Summary
2 Samuel 5:3 marks the pivotal moment of David's full ascension to the throne of Israel, where all the elders, representing the twelve tribes, journeyed to Hebron to formally recognize and anoint him as king over the entire nation. This act solidified David's legitimate claim to the monarchy, not only by divine appointment but also through human affirmation via a solemn covenant made "before the LORD," thereby unifying the long-divided kingdom and establishing a foundational monarchy under God's chosen leader, ushering in a new era for Israel.
Context
Literary Context
This verse serves as the climactic culmination of David's protracted and often arduous journey to the throne, following a lengthy period of civil war and national fragmentation. Immediately preceding this, the house of Saul has completely collapsed, marked by the assassination of Saul's son, Ish-Bosheth, and the subsequent deaths of his key commanders (e.g., Abner). David, who had already been divinely chosen by Samuel (as detailed in 1 Samuel 16:13) and then anointed king over Judah in Hebron (2 Samuel 2:4), had patiently waited for God's perfect timing for the full unification of Israel. The elders' proactive initiative to come to David signifies the national consensus and recognition of his divine mandate, bringing an end to the fractured monarchy. This event directly sets the stage for David's subsequent capture of Jerusalem and its establishment as his capital, as described in 2 Samuel 5:6-10, solidifying the unified kingdom.
Historical & Cultural Context
For seven and a half years, David had reigned exclusively as king over the tribe of Judah, with his capital strategically located in Hebron. During this period, the northern tribes had initially aligned themselves with Ish-Bosheth, Saul's son, leading to a protracted and bloody civil war between the house of Saul and the house of David. However, with Ish-Bosheth's assassination (2 Samuel 4) and the complete disintegration of Saul's royal household, the political and spiritual landscape was finally ripe for the nation to unite under a single, divinely appointed leader. The "elders of Israel" were not merely political representatives; they were the tribal and community leaders from all parts of Israel, embodying the collective will and comprehensive agreement of the people. Their journey to Hebron underscores the city's profound historical and religious significance, being the burial place of the patriarchs (Genesis 23) and a place where David had already established his initial base of power and legitimacy, as extensively chronicled in 2 Samuel 2.
Key Themes
This verse represents the climax of a long divine and human process, bringing together a deeply divided kingdom under one shepherd, thereby fulfilling God's overarching plan for David and establishing a unified Israelite monarchy. It powerfully illustrates the crucial interplay between divine appointment and human affirmation; David had been chosen and anointed by Samuel many years prior (1 Samuel 16:13), signifying God's sovereign choice, and here, the people's anointing is their public affirmation and acceptance of God's will for their national leadership. The "league" or covenant (Hebrew: bᵉrîyth) established by David with the elders was far more than a mere political pact; it was a solemn, binding agreement. Making it "before the LORD" emphasizes its sacred nature, implying divine witness and sanction, transforming a political act into a theological one. This momentous act laid the theological and political foundation for a unified kingdom governed by divine principles, solidifying David's legitimate claim to the throne and ushering in an era of relative peace, stability, and prosperity for Israel, establishing the enduring Davidic kingdom, a theme that finds its ultimate theological expression in 2 Samuel 7.
Exposition and Analysis
Key Word Analysis
From the root bārāh (in the sense of cutting), this term signifies a solemn, binding agreement or covenant. In ancient Near Eastern contexts, covenants were foundational to relationships, whether between individuals, nations, or, most profoundly, between a deity and people. When a covenant is made "before the LORD," as it is here, it elevates the agreement beyond a mere political treaty, imbuing it with divine sanction and making God Himself the ultimate witness and guarantor. This implies mutual obligations and a sacred commitment from both David and the elders, laying a theological and legal foundation for the unified kingdom.
A primitive root meaning "to cut (off, down or asunder)." Specifically, in the context of a covenant, it means "to covenant" (i.e., make an alliance or bargain), originally by cutting flesh and passing between the pieces. This ancient ritual, though not explicitly mentioned here, underscores the gravity and binding nature of the agreement. To "cut a covenant" was to establish an unbreakable bond, often with dire consequences for breaking it, emphasizing the solemnity of the oath taken by David and the elders.
A primitive root meaning "to rub with oil," and by implication, "to consecrate." In a cultic or royal context, it means to set apart someone for a special office or divine service. This was David's third anointing: first by Samuel (divine choice and prophetic declaration), then by the tribe of Judah (tribal recognition and regional kingship), and now by all Israel (national affirmation and full kingship). Each anointing progressively legitimized his kingship, culminating in this moment of full national acceptance and divine endorsement.
Verse Breakdown
"So all the elders of Israel came to the king to Hebron;"
This initial clause highlights the proactive initiative of the elders, who represent the collective will and authority of all twelve tribes of Israel. Their journey to Hebron, David's established capital in Judah, is highly significant, signifying their recognition of his existing kingship over Judah and their willingness to submit to his authority. It marks a decisive turning point, signaling the end of the divided kingdom and the beginning of a unified national identity under a single monarch.
"and king David made a league with them in Hebron before the LORD:"
This describes the formal establishment of a solemn covenant between David, as the prospective king of all Israel, and the representatives of the nation. The term "league" (bᵉrîyth) indicates a binding agreement, likely outlining mutual responsibilities, rights, and expectations between the king and his people. The crucial phrase "before the LORD" transforms what could have been a purely political pact into a sacred oath, invoking God as the ultimate witness and guarantor of the covenant. This act underscores the theocratic nature of Israel's monarchy, where the king's authority was ultimately derived from and accountable to God.
"and they anointed David king over Israel."
This final anointing by the elders is the public, ritualistic act of confirmation and consecration. While David had already been divinely chosen and anointed by Samuel, and then by Judah, this third anointing by all Israel provided the national consensus and popular legitimacy necessary for his reign over the entire united kingdom. It symbolized the setting apart of David for his divinely appointed role as the shepherd of God's people, a role that carried both earthly responsibilities and divine sanction.
Literary Devices
The verse employs several significant literary devices to convey its profound message. The repetition of "Hebron" emphasizes the geographical and historical significance of this city as the locus of David's initial reign and now the site of national unification, grounding the spiritual event in a tangible place. The phrase "before the LORD" functions as a powerful theological marker, elevating a human political act into a divinely sanctioned covenant, highlighting God's overarching presence, authority, and active involvement in Israel's history and the establishment of its monarchy. The narrative exhibits a clear progression from David being king of Judah to being king "over Israel," signifying a climactic moment of national unity and the resolution of the tension and division that characterized the preceding civil war. Furthermore, this scene serves as a type or foreshadowing of a future, more perfect king who would unite God's people under a lasting and eternal covenant, pointing ultimately to the Messiah.
Theological and Thematic Connections
2 Samuel 5:3 is a pivotal moment in the unfolding of God's redemptive plan, demonstrating His unwavering faithfulness to His promises and His sovereign hand in establishing human leaders. The unification of Israel under David underscores the divine intention for His people to be one, governed by a king chosen and empowered by Him. The covenant made "before the LORD" highlights the sacred nature of leadership and the foundational principle that all authority, even human, is ultimately derived from and accountable to God. This event solidifies the Davidic line as the chosen dynasty, establishing a messianic expectation that would find its ultimate fulfillment in the eternal kingdom of Jesus Christ.
Reflection and Application
This verse offers profound and enduring lessons for believers today, powerfully demonstrating God's unwavering faithfulness in fulfilling His promises, even through extended periods of waiting, struggle, and division, as David's long and arduous journey to the throne clearly illustrates. It underscores the profound importance of unity and reconciliation within a community, showing how diverse groups, even those previously at odds, can ultimately come together under a divinely appointed leader for a common, God-ordained purpose. For those in leadership, whether in the church, family, or workplace, it emphasizes the critical significance of making agreements and exercising authority "before the LORD," recognizing that true authority and lasting influence stem not from human power but from God's sanction and adherence to His righteous principles. Just as the elders recognized and affirmed David's divine anointing, we are called to discern and support godly leadership within our spheres of influence and contribute actively to the unity and flourishing of the body of Christ, always seeking God's will above our own preferences, prejudices, or divisions.
Questions for Reflection
FAQ
Why did it take so long for David to become king over all Israel after Samuel anointed him?
David's journey to the throne was a lengthy and complex process, marked by a combination of divine timing, human resistance, and a period of civil war. Samuel first anointed David in his youth, as recorded in 1 Samuel 16:13, signifying God's sovereign choice and prophetic declaration. However, Saul remained the reigning king, and David subsequently endured many years of persecution and exile at Saul's hand. After Saul's death, David was initially anointed king only over the tribe of Judah in Hebron (2 Samuel 2:4), but the northern tribes initially followed Ish-Bosheth, Saul's son, leading to a seven-and-a-half-year civil war between the house of David and the house of Saul. It was only after Ish-Bosheth's assassination (2 Samuel 4) and the complete collapse of Saul's house that the elders of Israel, recognizing David's legitimate claim and divine appointment, came to Hebron to anoint him king over all Israel. This prolonged period served to demonstrate David's character, his unwavering reliance on God, and allowed for the natural disintegration of the opposing regime, ultimately ensuring a more stable and unified kingdom when he finally ascended to the full throne.
Christ-Centered Fulfillment
The anointing of David as king over all Israel in 2 Samuel 5:3 is a profound and multi-layered foreshadowing of the ultimate King, Jesus Christ. Just as David, God's chosen one, was finally recognized and enthroned by all Israel after a period of waiting, conflict, and division, so too is Jesus the divinely appointed King who will one day reign over all nations. David's kingdom, established through a covenant "before the LORD," points powerfully to the new covenant established by Christ's sacrificial blood, which unites a people from every tribe, language, people, and nation into one spiritual kingdom (Revelation 5:9). The elders' collective affirmation of David prefigures the universal acknowledgment of Jesus as Lord, where "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). While David's anointing solidified a unified earthly kingdom, Christ's anointing by the Holy Spirit establishes an eternal, spiritual kingdom that transcends all earthly boundaries, gathering believers into one body under His perfect, righteous, and everlasting reign (Colossians 1:13-14). He is the true Shepherd-King, who gathers His flock and rules with justice and mercy forever.