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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 5:6–10. His two-level outline is real structure in the source text, so it is rendered as structure.
If Salem, the place of which Melchizedec was king, was Jerusalem (as seems probable from Psa 76:2), it was famous in Abraham's time. Joshua, in his time, found it the chief city of the south part of Canaan, Jos 10:1-3. It fell to Benjamin's lot (Jos 18:28), but joined close to Judah's, Jos 15:8. The children of Judah had taken it (Jdg 1:8), but the children of Benjamin suffered the Jebusites to dwell among them (Jdg 1:21), and they grew so upon them that it became a city of Jebusites, Jdg 19:11. Now the very first exploit David did, after he was anointed king over all Israel, was to gain Jerusalem out of the hand of the Jebusites, which, because it belonged to Benjamin, he could not well attempt till that tribe, which long adhered to Saul's house (Ch1 12:29), submitted to him. Here we have,
I.The Jebusites' defiance of David and his forces.
They said, Except thou take away the blind and the lame, thou shalt not come in hither, Sa2 5:6. They sent David this provoking message, because, as it is said afterwards, on another occasion, they could not believe that ever an enemy would enter into the gates of Jerusalem, Lam 4:12. They confided either,
1.In the protection of their gods, which David, in contempt, had called the blind and the lame, for they have eyes and see not, feet and walk not. "But," say they, "these are the guardians of our city, and except thou take these away (which thou canst never do) thou canst not come in hither." Some think they were constellated images of brass set up in the recess of the fort, and entrusted with the custody of the place. They called their idols their Mauzzim, or strong-holds (Dan 11:38) and as such relied on them. The name of the Lord is our strong tower, and his arm is strong, his eyes are piercing. Or,
2.In the strength of their fortifications, which they thought were made so impregnable by nature or art, or both, that the blind and the lame were sufficient to defend them against the most powerful assailant. The strong-hold of Zion they especially depended on, as that which could not be forced. Probably they set blind and lame people, invalids or maimed soldiers, to make their appearance upon the walls, in scorn of David and his men, judging them an equal match for him. Though there remain but wounded men among them, yet they should serve to beat back the besiegers. Compare Jer 37:10. Note, The enemies of God's people are often very confident of their own strength and most secure when their day to fall draws nigh.
II.David's success against the Jebusites.
Their pride and insolence, instead of daunting him, animated him, and when he made a general assault he gave this order to his men: "He that smiteth the Jebusites, let him also throw down into the ditch, or gutter, the lame and the blind, which are set upon the wall to affront us and our God." It is probable they had themselves spoken blasphemous things, and were therefore hated of David's soul. Thus Sa2 5:8 may be read; we fetch our reading of it from Ch1 11:6, which speaks only of smiting the Jebusites, but nothing of the blind and the lame. The Jebusites had said that if these images of theirs did not protect them the blind and the lame should not come into the house, that is, they would never again trust their palladium (so Mr. Gregory understands it) nor pay the respect they had paid to their images; and David, having gained the fort, said so too, that these images, which could not protect their worshippers, should never have any place there more.
III.His fixing his royal seat in Sion.
He himself dwelt in the fort (the strength whereof, which had given him opposition, and was a terror to him, now contributed to his safety), and he built houses round about for his attendants and guards (Sa2 5:9) from Millo (the town-hall, or state-house) and inward. He proceeded and prospered in all he set his hand to, grew great in honour, strength, and wealth, more and more honourable in the eyes of his subjects and formidable in the eyes of his enemies; for the Lord God of hosts was with him. God has all creatures at his command, makes what use he pleases of them, and serves his own purposes by them; and he was with him, to direct, preserve, and prosper him, Those that have the Lord of hosts for them need not fear what hosts of men or devils can do against them. Those who grow great must ascribe their advancement to the presence of God with them, and give him the glory of it. The church is called Sion, and the city of the living God. The Jebusites, Christ's enemies, must first be conquered and dispossessed, the blind and the lame taken away, and then Christ divides the spoil, sets up his throne there, and makes it his residence by the Spirit.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
For (here is one of Marcion’s antitheses): whereas David long ago, in the capture of Zion, was offended by the blind who opposed his admission (into the stronghold). In this respect (I should rather say) that they were a type of people equally blind, who in later times would not admit Christ to be the son of David. So, on the contrary, Christ helped the blind man to show, by this act, that he was not David’s son and how different in disposition he was, by being kind to the blind while David ordered them to be slain. If all this were so, why did Marcion allege that the blind man’s faith was of such a worthless type? The fact is, the Son of David acted so that the antithesis must lose its point by its own absurdity. Those persons who offended David were blind, and the man who now presents himself as a beggar to David’s son is afflicted with the same infirmity. Therefore the Son of David was appeased with some sort of satisfaction by the blind man when he restored him to sight, and added his approval of the faith which had led him to believe the very truth that he must gain the Son of David’s help by earnest entreaty. But, after all, I suspect that it was the audacity (of the old Jebusites) which offended David, and not their malady.
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Summary
2 Samuel 5:8 records a pivotal moment in David's reign: his strategic command during the conquest of Jerusalem (Jebus) and the subsequent proverb that arose from the event. Faced with the Jebusites' defiant taunt that even their "blind and lame" could defend the city, David issues a challenge to his men: whoever ascends the city's water shaft and defeats the arrogant Jebusites, including those who embodied their mocking pride, would be made chief. This verse not only details the ingenious method by which Jerusalem was captured, transforming a pagan stronghold into the capital of Israel, but also encapsulates David's righteous indignation against the Jebusites' hubris.
Context
Literary Context
This verse is situated at a crucial turning point in David's reign, immediately following his anointing as king over all Israel at Hebron, as recounted in 2 Samuel 5:1-3. Having consolidated his political power, David's immediate objective is to establish a unified capital for his kingdom. The narrative in 2 Samuel 5:6 sets the stage by describing the Jebusites' defiant taunt from their seemingly impregnable fortress, boasting that even their "blind and lame" could repel David's forces. Verse 8 is David's direct, indignant response to this insult, outlining the daring and unconventional strategy that would lead to Jerusalem's capture. The subsequent verses, particularly 2 Samuel 5:9, detail the successful conquest and the establishment of Jerusalem as the "City of David," a foundational moment for the kingdom and for Israel's identity.
Historical & Cultural Context
At the time of David's ascent, Jebus (Jerusalem) was a heavily fortified Canaanite stronghold, strategically located on a ridge between two valleys, making it naturally defensible and virtually unconquered by Israel for centuries. The "gutter" (Hebrew: tsinnor) most likely refers to a sophisticated water shaft or tunnel system, such as the one associated with the Gihon Spring, which provided the city with a secure water supply even during siege, while keeping the spring outside the main walls. Access through such a hidden passage would have been an incredibly unconventional and dangerous military tactic. The Jebusites' taunt, invoking "the blind and the lame," was a profound cultural insult, implying David's forces were so weak that even the most vulnerable among the Jebusites could repel them. This taunt also likely carried a spiritual dimension, mocking David's God and His anointed king. The concept of physical wholeness was significant in ancient Israel, particularly concerning proximity to the sacred, as seen in regulations for priests in Leviticus 21:18-20.
Key Themes
The conquest of Jerusalem, as detailed in this passage, highlights several key themes. Firstly, it underscores God's providential hand in establishing David's kingdom and fulfilling His promises, transforming a pagan stronghold into the spiritual and political heart of Israel. Secondly, it vividly illustrates the consequences of pride and hubris, as the Jebusites' overconfidence directly leads to their downfall, serving as a stark warning against mocking God's anointed or presuming on one's own strength, a theme echoed in Proverbs 16:18. Thirdly, the passage introduces the profound significance of Jerusalem, which would become the "City of David" and later the site of the Temple, a focal point of Israelite worship and a symbol of God's dwelling among His people, as celebrated throughout Psalm 122. Finally, the strategic ingenuity employed by David and his men—specifically Joab, as noted in 1 Chronicles 11:6—demonstrates the blend of divine favor and human effort in achieving God's purposes.
Exposition and Analysis
Key Word Analysis
This term is unique in the Old Testament and its precise meaning has been a subject of scholarly debate. However, archaeological evidence, particularly discoveries related to the Gihon Spring and Warren's Shaft in Jerusalem, strongly suggests it refers to a vertical water shaft, tunnel, or conduit system. This system allowed the inhabitants of Jebus to access water from the Gihon Spring while remaining safe within the city walls, making it an otherwise impregnable fortress. David's knowledge of this "gutter" provided a vulnerable point of entry that his forces exploited.
This primitive root means "to hate (personally)" and conveys intense aversion or hostility. In the context of 2 Samuel 5:8, David's "hatred" is not directed at literally blind or lame individuals, but at the Jebusites themselves, specifically their arrogant defiance and their use of "the blind and the lame" as a symbol of their contempt for David and, by extension, for the God who had anointed him. It signifies David's deep, righteous indignation at their blasphemous pride.
Derived from a root meaning "to breathe," nephesh refers to a breathing creature, vitality, or the very essence of a being. It is widely used to denote the seat of emotions, desires, and the inner self. When the text states "hated of David's soul," it emphasizes the profound depth and intensity of David's indignation, indicating that this hatred stemmed from his core being, his innermost self.
Verse Breakdown
"And David said on that day, Whosoever getteth up to the gutter,"
This clause introduces David's decisive command and strategic insight during the siege of Jebus. "That day" refers to the critical moment of confrontation. David's challenge to "get up to the gutter" reveals his awareness of a secret or vulnerable access point—the water shaft—which would bypass the city's formidable outer defenses. This was a call for a daring, commando-style infiltration, requiring immense courage and skill.
"and smiteth the Jebusites, and the lame and the blind, [that are] hated of David's soul,"
This specifies the target and the intensity of David's resolve. The KJV's bracketed "that are" is crucial, clarifying that "the lame and the blind" are not a separate group of people to be attacked, but rather a symbolic reference to the Jebusites themselves, or more precisely, the embodiment of their arrogant taunt. David's "hatred" (from his "soul") is directed at the Jebusites' defiant pride and their use of the "lame and blind" as a metaphor for their perceived impregnability and mockery. He is striking at the very heart of their hubris.
"[he shall be chief and captain]."
This is the powerful incentive David offers for this perilous mission. The one who successfully executes this audacious plan would be elevated to a position of high military command, becoming David's chief captain. This promise motivated Joab, David's nephew, to lead the charge and subsequently be appointed to this crucial role, as confirmed in 1 Chronicles 11:6.
"Wherefore they said, The blind and the lame shall not come into the house."
This final clause is a proverbial statement that arose from the event, signifying its lasting impact and cultural memory. It means that, as a result of the Jebusites' taunt and their subsequent defeat, "the blind and the lame" (symbolically representing spiritual blindness, physical imperfection, or the defeated Jebusites themselves) would be excluded from the "house"—possibly the royal palace, the newly conquered City of David, or even the future Temple. This proverb serves as a permanent reminder of the Jebusites' folly and David's decisive victory, establishing a new norm or understanding derived from this significant historical event.
Literary Devices
2 Samuel 5:8 is rich with literary devices that amplify its meaning and impact. The most prominent is Irony, as the Jebusites' taunt, intended to mock David and assert their invincibility by claiming even their "blind and lame" could defend the city, ultimately becomes the very symbol of their downfall. David's indignant response directly targets this boast, turning their pride into the catalyst for their defeat. Symbolism is also central, with "the blind and the lame" serving as a potent symbol. On one level, they represent the Jebusites' overconfidence and their contempt for David; on another, they can symbolize spiritual blindness and inability, particularly in contrast to the spiritual insight and divine favor enjoyed by David. Some interpretations also see them as symbolic of the Jebusites' pagan idols, which are described as having eyes but not seeing, and ears but not hearing, as depicted in Psalm 115:5-7. Finally, the concluding phrase, "The blind and the lame shall not come into the house," functions as Proverbial Language, a concise, memorable saying that encapsulates a significant truth or consequence derived from the event, likely becoming a common idiom in Israel.
Theological and Thematic Connections
The conquest of Jerusalem, catalyzed by the events of 2 Samuel 5:8, is a profound theological statement about God's faithfulness to His promises and His active role in establishing His chosen king and kingdom. David's indignation at the Jebusites' taunt is not merely personal; it reflects a righteous zeal for God's honor, as the taunt implicitly challenged the power of the Lord who had anointed David. The defeat of the seemingly impregnable Jebusite stronghold underscores the truth that no human obstacle or boast can thwart God's sovereign plan. This event transforms Jerusalem into the "City of David," a sacred space that would become the spiritual and political heart of Israel, foreshadowing its even greater significance in God's redemptive history. It demonstrates how God uses human courage, ingenuity, and even righteous anger to bring about His divine purposes, turning the enemy's boast into the means of their undoing and establishing His kingdom.
Reflection and Application
2 Samuel 5:8 offers powerful lessons for contemporary believers, illustrating how God works through human courage and ingenuity to overcome seemingly insurmountable obstacles. Just as David faced a "fortress" in Jebus, we often encounter "strongholds" in our lives—whether they are personal sins, societal injustices, or spiritual opposition—that appear impregnable. The Jebusites' taunt, born of pride and self-reliance, serves as a potent reminder of the dangers of human arrogance and the futility of relying on our own strength rather than God's. David's strategic insight and the daring of his men, empowered by God's anointing, demonstrate that divine favor often works through courageous and unconventional means. This passage calls us to identify the "gutters" in our own lives—the hidden vulnerabilities or unconventional pathways through which God might be calling us to act. It challenges us to confront pride, both in ourselves and in the world around us, and to trust that God can turn the enemy's boasts into opportunities for His glory. Ultimately, it encourages us to pursue God's kingdom purposes with resolve, knowing that He is able to establish His reign even in the most resistant of territories, transforming places of defiance into centers of His presence.
Questions for Reflection
FAQ
What exactly was the "gutter" (tsinnor) David referred to?
The "gutter" (Hebrew: tsinnor) in 2 Samuel 5:8 is widely understood by scholars and archaeologists to refer to a vertical water shaft or tunnel system that provided access to the Gihon Spring, Jerusalem's primary water source, from within the city walls. This ingenious system allowed the Jebusites to access water even during a siege, making their city virtually impregnable through conventional means. David's knowledge of this hidden passage, likely a well-guarded secret, allowed his forces (led by Joab, as recounted in 1 Chronicles 11:6) to infiltrate the city from within, bypassing its formidable outer defenses. This daring and unconventional strategy was the key to conquering the city.
Why were "the lame and the blind" hated of David's soul, and why could they not come into the house?
David's hatred was not directed at physically disabled individuals but at the Jebusites themselves, specifically because of their arrogant taunt in 2 Samuel 5:6. The Jebusites, confident in their city's defenses, boasted that "the blind and the lame" could repel David's attack, implying his forces were so weak that even the most vulnerable among them could defend Jebus. David's "hatred" was a righteous indignation against this hubris and blasphemous mockery of God's anointed. The phrase "the lame and the blind" became a symbol of the Jebusites' pride and defiance. The subsequent proverb, "The blind and the lame shall not come into the house," likely arose from this event. It could signify that those who are spiritually blind and lame (like the defeated Jebusites) would be excluded from God's "house" (the City of David, the royal palace, or later, the Temple). It might also reflect existing cultural norms or purity laws that restricted physically imperfect individuals from certain sacred spaces (see Leviticus 21:18-20), which gained proverbial force after this pivotal conquest.
Christ-Centered Fulfillment
2 Samuel 5:8, though seemingly a military account, finds profound Christ-centered fulfillment in several ways. David, as the anointed king who conquers the seemingly impregnable city and establishes Jerusalem as his capital, powerfully prefigures Jesus Christ, the greater Son of David, who establishes an eternal kingdom. The "lame and blind" in the Jebusites' taunt, symbolizing human weakness, spiritual inability, and defiant pride, are ironically the very ones Christ came to heal and embrace. While the Jebusites used "the blind and the lame" to mock, Jesus actively sought out and restored the physically blind and lame, demonstrating His compassion and divine power (e.g., Matthew 15:30-31). More significantly, Christ came to open the eyes of the spiritually blind and enable the spiritually lame to walk in God's ways, inviting them into His "house"—the kingdom of God (see Luke 4:18-19 and John 9:39). The conquest of Jerusalem, turning a pagan stronghold into God's city, foreshadows Christ's ultimate victory over the strongholds of sin and death, establishing His church as the new Jerusalem, a spiritual city into which all who believe, regardless of past spiritual "blindness" or "lameness," are welcomed by grace (compare Revelation 21:2-4).