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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.
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Summary
2 Samuel 5:9 marks a pivotal moment in the history of ancient Israel, detailing King David's strategic establishment of Jerusalem as the capital of his newly unified kingdom. Following its capture from the Jebusites, David personally took up residence in the formidable stronghold, renaming it "the city of David" to signify its new identity and his sovereign claim. This act was immediately followed by extensive building efforts, expanding and fortifying the city's infrastructure from a crucial architectural feature known as the Millo, thereby transforming a conquered fortress into the enduring political and spiritual heart of Israel.
Context
Literary Context
This verse immediately follows the dramatic account of David's capture of Jerusalem from the Jebusites, a seemingly impregnable fortress (2 Samuel 5:6-8). Prior to this, David had been anointed king over all Israel in Hebron, consolidating his rule after seven and a half years as king solely over Judah (2 Samuel 5:1-5). Verse 9, therefore, is not merely a description of occupation but the foundational act of establishing a new national center. It sets the stage for the subsequent transfer of the Ark of the Covenant to Jerusalem in 2 Samuel 6 and the divine covenant made with David in 2 Samuel 7, which promises an eternal dynasty and a "house" for God's name, cementing Jerusalem's future theological significance.
Historical & Cultural Context
David's choice of Jerusalem was highly strategic. Unlike other major cities, Jerusalem had remained a neutral Jebusite enclave, not belonging to any single Israelite tribe. This made it an ideal, unbiased capital for a united kingdom, bridging the traditional divide between Judah and the northern tribes. Its elevated position and natural defenses made the "stronghold of Zion" formidable, providing a secure base for the nascent empire. Culturally, the act of a king dwelling in and renaming a city asserted absolute sovereignty and infused the location with the king's identity and vision. The immediate commencement of building projects, particularly involving the "Millo," reflects the ancient Near Eastern practice of kings fortifying and beautifying their capitals as a demonstration of power, stability, and long-term vision for their reign.
Key Themes
The establishment of Jerusalem as the "city of David" introduces several profound themes. Firstly, it signifies the centralization of power and governance under David, providing a physical and symbolic focal point for the unified nation. Secondly, it highlights David's visionary leadership, moving beyond military conquest to actively build and secure the future of his kingdom. His immediate investment in infrastructure demonstrates a commitment to stability and prosperity. Thirdly, this act lays the groundwork for Jerusalem's future role as the spiritual center of Israel, the eventual dwelling place for the Ark of the Covenant and the site of Solomon's Temple. This foreshadows Jerusalem's divine election as the city where God would "put his name" (as seen in Deuteronomy 12:5), a theme that resonates throughout the prophetic literature and Psalms, establishing it as a place of pilgrimage and divine presence.
Exposition and Analysis
Key Word Analysis
This term (H4686) denotes a stronghold, fortress, or citadel. Its use here emphasizes the formidable nature of the Jebusite stronghold of Zion (later called the City of David). David's dwelling "in the fort" signifies not just occupation, but the strategic appropriation of a highly defensible and militarily significant position as his new royal residence and the administrative center of his kingdom.
The precise nature of the Millo (H4407) has been a subject of scholarly debate, but it is generally understood as an architectural feature involving a terraced fill or retaining wall structure. It was likely a massive earthwork or stone construction, possibly a rampart or a support for a palace or defensive wall, built to expand or reinforce the city's fortifications on the steep slopes of ancient Jerusalem. David's building "from Millo and inward" indicates that this was a significant, perhaps outer, structural element from which he initiated the expansion and fortification of the city towards its core.
This term (H1004) means "homeward," "inward," or "towards the house/city." In the context of building, it suggests that David's construction efforts extended from the outer perimeter or a major external feature like the Millo, progressively securing and developing the city towards its interior or central areas. This indicates a comprehensive and systematic approach to urban development and fortification.
Verse Breakdown
"So David dwelt in the fort"
This clause signifies David's personal and official occupation of the captured Jebusite stronghold. It marks his immediate establishment of residence within the most secure part of the newly conquered city, symbolically and practically making it his royal seat and the administrative heart of the united kingdom. His presence legitimized the conquest and signaled a new era for Israel.
"and called it the city of David"
This act of renaming is profoundly significant. It asserts Israelite sovereignty over the former Jebusite stronghold and permanently associates the city with David's person and dynasty. "The city of David" became a title that underscored its identity as the capital of the Davidic monarchy, a place tied to God's covenant with David, and later, the ancestral home of the Messiah.
"And David built round about from Millo and inward"
This describes David's active and extensive building program. "Built round about" implies comprehensive construction, likely involving defensive walls, terraces, and other infrastructure. The phrase "from Millo and inward" specifies the direction and scope of this building, indicating that David initiated major construction from a key external or foundational structure (the Millo) and extended these efforts towards the inner parts of the city, solidifying its defenses and expanding its habitable or fortified areas.
Literary Devices
The passage effectively employs several literary devices to convey David's decisive actions and the significance of Jerusalem's establishment. Naming is a prominent device, as David's renaming of the captured fort to "the city of David" signifies a change in ownership, identity, and destiny. This act transforms a foreign stronghold into the central hub of God's covenant people, imbuing it with new meaning tied to the Davidic dynasty. Symbolism is also at play, as Jerusalem becomes a potent symbol of David's reign, the united kingdom, and eventually, God's chosen dwelling place on earth. The act of building itself carries symbolic weight, representing stability, permanence, and the laying of foundations for a lasting kingdom. Furthermore, the active verbs "dwelt," "called," and "built" emphasize David's decisive and proactive leadership, portraying him not merely as a conqueror but as a visionary king who immediately sets about establishing the infrastructure for his reign. Finally, the narrative subtly employs foreshadowing, as David's foundational work in Jerusalem anticipates its future glory as the site of the Temple and the spiritual heart of Israel, a theme that will be developed in subsequent chapters and books.
Theological and Thematic Connections
The establishment of Jerusalem as the "city of David" is deeply intertwined with God's overarching plan for Israel and the Davidic covenant. It represents the divine orchestration of a central, secure capital for the unified kingdom, a place where God's presence could eventually dwell through the Ark of the Covenant and the Temple. This act is not merely political but theological, as Jerusalem becomes the chosen city where God would "put his name" and from which His law would go forth. It solidifies the earthly manifestation of God's covenant promises to David, providing a tangible center for the spiritual and national life of Israel, a place of pilgrimage and worship, and a beacon for the nations.
Reflection and Application
David's immediate and intentional actions in 2 Samuel 5:9 offer profound lessons for contemporary believers. Just as David secured and built up Jerusalem as the heart of his kingdom, we are called to establish strong foundations in our own lives—spiritually, personally, and communally. This involves actively taking possession of the "strongholds" in our lives that may not yet be fully yielded to God's dominion, transforming them into places where His presence can dwell. David's vision extended beyond conquest to construction, reminding us that true leadership and spiritual maturity involve not just overcoming obstacles but diligently building up what is good, true, and eternal. We are to be intentional builders of character, faith, and community, ensuring that our foundations are laid on Christ, the ultimate cornerstone. This passage encourages us to embrace a long-term vision for our spiritual growth and the flourishing of God's kingdom around us, recognizing that God often uses our diligent efforts to transform seemingly unyielding situations into glorious expressions of His purpose.
Questions for Reflection
FAQ
What was the "Millo" and why was it important?
The "Millo" (מִלּוֹא, millō') was a significant architectural feature in ancient Jerusalem, likely a terraced fill or retaining wall structure. Its exact nature is debated by scholars, but it was essentially a massive construction, possibly an earthen rampart or a series of supporting walls, built to reinforce and expand the city's fortifications or to support royal structures on the steep slopes of the City of David. It was crucial because it allowed for the expansion of the city's habitable and defensible areas beyond its original, limited footprint. David's act of building "from Millo and inward" signifies that he began his extensive urban development and fortification efforts from this key, perhaps outermost, structural element, working inwards to secure and develop the city. Its importance is further highlighted by the fact that King Solomon also undertook significant work on the Millo, as noted in 1 Kings 9:15, indicating its enduring strategic and structural value.
Why was Jerusalem chosen as the capital over other cities?
David's choice of Jerusalem as his capital was highly strategic and providentially guided. Firstly, its neutrality was key; as a Jebusite stronghold, it did not belong to any of the Israelite tribes, making it an ideal, unbiased capital that could foster unity between Judah and the northern tribes. Had David chosen a city like Hebron (his previous capital) or Shechem, it might have favored one tribal group over others, fueling division. Secondly, Jerusalem's strategic defensibility was paramount. It was a naturally fortified city, built on a ridge with steep valleys on three sides, making it a formidable stronghold that had resisted Israelite conquest for centuries. This provided a secure base for the king and the nation. Thirdly, its central location between the northern and southern parts of the kingdom made it geographically suitable for administering a united Israel. Ultimately, while strategic reasons were compelling, the underlying reason for Jerusalem's elevation was divine providence. God had a plan for Jerusalem to become the spiritual heart of Israel, the place where His name would dwell, as later revealed through the establishment of the Temple (see 1 Kings 8:29).
Christ-Centered Fulfillment
David's establishment of Jerusalem as "the city of David" in 2 Samuel 5:9 finds its ultimate and profound Christ-centered fulfillment in several ways. Just as David, the anointed king, conquered a stronghold and transformed it into his royal city, so too does Jesus Christ, the Son of David and the King of Kings, conquer the stronghold of sin and death, establishing His eternal kingdom. The earthly Jerusalem, built by David, served as a tangible symbol of God's dwelling among His people and the center of His covenant. This earthly reality foreshadows the spiritual reality of the Church, which is the true "city of God" (as referenced in Hebrews 12:22), built not with hands but by Christ Himself, with believers as living stones (see 1 Peter 2:5).
Furthermore, the "city of David" points directly to the person of Jesus. He is born in Bethlehem, also known as the "city of David" (Luke 2:11), fulfilling ancient prophecy. More significantly, Jesus is the ultimate "builder" and "foundation" upon whom God's spiritual house is constructed (as described in 1 Corinthians 3:11 and Ephesians 2:20). His reign is not confined to an earthly city but extends over all creation, establishing a spiritual kingdom that is eternal and universal. The prophetic vision of a new Jerusalem descending from heaven (revealed in Revelation 21:2) ultimately fulfills the longing for a perfect dwelling place where God fully dwells with His people, a reality far surpassing the earthly city built by David, and secured by the eternal kingship of Christ.