2 Samuel 5
Bob Utley · Citado em PreceptAustin
2 Samuel 5
Utley summarizes "three reasons given why David should be king of the united tribes. (1) He was their relative, 2Sa 5:1 (2) He was a successful military leader under Saul (cf. 1Sa 18), 1Sa 5:2 (lit. "lead out and in") (3) He was the Lord's choice (cf. 1 Sam. 16:13; 2 Samuel 7), v. 2 SHEPHERD is powerful imagery used of YHWH, His presence, care, and provision. (1) Moses acted like a shepherd, Nu 27:17 (2) David was a shepherd when Samuel called and anointed him (cf. 2Sa 7:8) (3) YHWH is characterized as a shepherd in Ps 23; Ps 78:52; Ps 80:1; Isa. 40:11 (4) the Messiah is described by this imagery in Jn 10:1; 1Pe. 2:24-25, Heb 13:20-21 (wounded in Zechariah 13:7) Shepherd (07462) raah is actually a verb meaning to feed, to tend; to be a shepherd (its participial form rōʿeh), its sense in over 60 of the 160 uses in the OT. And so raah means generally to care for, to protect, to graze, to feed flocks and herds (Ge. 30:31, 36; 37:2; Ex. 3:1; 1 Sa 17:15). The first use describes "Abel was a keeper of flocks" (Ge 4:2) and later sheepherders (Ge 29:9) those who pasture and lead the sheep. Figuratively raah is used of God as the Shepherd of Jacob (Ge 48:15; Isa. 40:11; Hos. 4:16). Raah referred to the king of Israel who was to shepherd the people for God (2 Sa 5:2; 7:7; Jer. 3:15) and in general to leaders of God's people (Jer. 2:8; 22:22; Ezek. 34:2, 3, 8, 10). God is pictured as the one who shepherds an individual soul, a person (Ps. 49:14). John Butler - Sermon Starters - THE REQUEST TO RULE 2 Samuel 5:2 “Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel; and the Lord said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel” (2 Samuel 5:2). This text is about the occasion when the men of Israel came to David and requested him to be king over all the land and not just Judah. FIRST—THE REASONS FOR THE REQUEST “Also in time past … thou shalt be captain over Israel.” There are at least three reasons for the request. • The failure reason. “Thou shalt be captain over Israel.” The failure is in the Israelites not coming sooner to ask David to be their king. They had gone after Ishbosheth when Saul was killed and Ishbosheth proved to be a great flop as king. How often men chase after Ishbosheths when there is a David who could do much better. They want Barabbas instead of Jesus. It is still seen today when men chase after many false hopes when Jesus Christ is standing near by ready to save their souls. • The family reason. “Also.” The word “also” refers back to the previous verse in their seeking David as king because of his relationship to the people. The people now wanted to claim a relationship to David. Fortunately, they came in time to gain David as their king. In salvation we can claim a family relationship if we come in time to Jesus Christ for salvation. He will make us a child of God. • The fighting reason. “Thou wast he that leddest out and broughtest in.” David had proven again and again that he was the great soldier of Israel. He smote Goliath when no one else would even attempt fighting him. And after that David excelled many times in battle. How many times must Christ excel for the soul to receive Him as Savior? No one can do what Christ can do. SECOND—THE RESPONSIBILITIES IN THE REQUEST “Thou shalt feed my people Israel.” In “feed my people” are summed up the responsibilities of David’s monarchy. The word translated “feed” means “all the care of a shepherd over his flock” (Wilson). David, as king, was to care for Israel. He was to “feed” them not fleece them. Most governments seem to be better at fleecing (such as taxing) the people than at feeding the people. David was made king not for personal aggrandizement but to benefit the nation of Israel. THIRD—THE RANK IN THE REQUEST “Thou shalt be a captain over Israel.” It is significant that David’s responsibilities (feeding the people) were stressed before his rank. Most men are interested in the “captain” privilege but not very interested in their feeding responsibilities. But we need to be more concerned about our responsibilities then our rank. We need to be more interested in the help we give to others than in the honor they give us. It is not our prestige but our performance that is important. 2 Samuel 5:3 So all the elders of Israel came to the king at Hebron, and King David made a covenant with them before the LORD at Hebron; then they anointed David king over Israel. So all: Ex 3:16 1Ch 11:3 made: 1Sa 11:15 2Ki 11:17 2Ch 23:16 Ne 9:38 before: Jdg 11:11 1Sa 23:18 anointed: 2Sa 2:4 1Sa 16:13 ISRAEL LAY LEADERS CROWN DAVID KING IN HEBRON So all the elders of Israel came to the king at Hebron, and King David made ("cut" - karath) a covenant (beriyth) with them before the LORD at Hebron - King David made ("cut") a covenant with them suggests that David initiated the covenant, which was the solemn and binding agreement men could enter in the ancient world. Before the LORD signifies his covenant was with the people but that Yahweh was clearly involved in the covenant. In 1 Samuel 10:25 when Saul was made king. there was a written document "Then Samuel told the people the ordinances of the kingdom, and wrote them in the book and placed it before the LORD. And Samuel sent all the people away, each one to his house." Cutting Covenant - There are not specific details of this making of covenant but if it was in the manner as other covenants were cut, likely an animal was killed, cut in half and the agreeing parties then walked between, saying something like may it happen to me as it happened this animal if I break this covenant with you. (See covenant ceremony and serious nature of cutting covenant in Jeremiah 34:15-17, 18-20) Then - When? After the solemn cutting of the binding covenant. They anointed (maschah; Lxx - chrio) David king over Israel - Now David was king over all 12 tribes. This was the third of three anointings of David- (1) First, by Samuel in Bethlehem before his family (1Sa 16:13), (2) Second as king of Judah in Hebron before Judah by the men of Judah (2Sa 2:4 more than 15 yrs after the first anointing); (3) Third also at Hebron by all Israel (2Sa 5:3) resulting in unification of the 12 tribes. Life Application Study Bible (borrow) - David's life as an outlaw had looked bleak, but God's promise to make him king over all Israel was now being fulfilled. Although the kingdom would be divided again in less than 75 years, David's dynasty would reign over Judah, the southern kingdom, for over 400 years. Make [a covenant], cut off, destroy) (03772) karath literally means to cut, to cut off or to sever an object from its source or cut into parts and implies a violent action. For example, Zipporah "cut off her son’s foreskin." (Ex 4:25) or the Jews "cut down a branch with a single cluster of grapes." (Nu 13:2-24, cf Dt 19:5, 20:19-20, Jdg 9:48-49, 1Sa 5:4, 17:51, 24:4-5,11, 31:9, 2Sa 10:4, 2Sa 20:22) In another literal use as punishment to Israel for breaking the Mosaic covenant (cf Dt 29:25, 31:16), God says He will "cut down (karath) your incense altars" (Lev 26:30, cf Jdg 6:25-26, cf 1Sa 28:9). A sacrificial animal was not to be offered if it was "cut" (karath) (Lev 22:24). Karath means "chewed" (cutting food with teeth) in Nu 11:33. Covenant (01285) berit/berith/beriyth means covenant, treaty, compact, agreement between two parties (first use in God's covenant with Noah - Ge 6:18, 9:9, 11, 12, 13, 15, 16, 17). As discussed more below beriyth describes a compact made by passing between pieces of flesh. Covenant is a solemn, binding arrangement between two parties and entails a variety of responsibilities, benefits and penalties depending on the specific covenant which is being studied. OT covenants were made between God and man (eg, God with Noah - Ge 6:18, with Abram - Ge 15:18) or between men (Abraham and Abimelech - Ge 21:27, Isaac and Abimelech - Ge 26:28, Jacob and Laban - Ge 31:44) (For summary of covenants see - Covenant in the Bible). Covenant can be summarized as follows (1) Between two parties (sometimes equal, other times superior to inferior) -- (a) nations -- (peace) treaty, alliance of friendship (b) individuals -- a pledge or agreement with mutual obligations to each other (c) monarch and subjects (2Sa 3:21, 5:3, 1Chr 11:3) -- a constitution (d) God and man -- Noahic, Abrahamic, Mosaic, Davidic, New Covenants. TWOT (online) adds that "Apart from blood ties the covenant was the way people of the ancient world formed wider relationships with each other The accounts of the relationship between David and Jonathan are the only unequivocal mention of a compact between two individuals in the Old Testament (1Sa 18:3; 20:8; 23:18). It is spoken of as “a covenant of the Lord” because the Lord witnessed the transaction and protected the legal order." Anointed (04886) masah/maschah is a verb which basically means to smear something on, to rub with oil, to anoint (as in setting one apart for office or function - Elisha as prophet = 1Ki 19:16, kings for office = 1Sa 9:16 = Saul,1Sa 16:12 = David, 1Ki 1:39 = Solomon) and by implication to sanctify (set aside for sacred purpose) or consecrate (dedicate for a sacred purpose) (altar = Nu 7:10; vessels for worship - Ex 29:36 = "you shall anoint it to consecrate it;" Ex 30:26, 40:9-10). In the first OT use, Jacob "anointed a pillar" and made a vow to God (Ge 31:13; Lxx = aleipho = to anoint by applying a liquid - Jesus' feet were anointed with perfume - Lk 7:38, 46). Masah is translated in the Septuagint (Lxx) with chrio which means to anoint and in the NT only referred to an anointing by God of someone, setting them apart for special service under divine direction (2Co 1:21+). In Lk 4:18+ chrio refers to the anointing of Jesus for His ministry (quoting from Isa 61:1+ which also uses chrio to translate masah) Chrio also refers to Jesus' being anointed in Hebrew 1:9+ "“YOU HAVE LOVED RIGHTEOUSNESS AND HATED LAWLESSNESS; THEREFORE GOD, YOUR GOD, HAS ANOINTED YOU WITH THE OIL OF GLADNESS ABOVE YOUR COMPANIONS.” ANOINTING - Anointing a king was common practice in some parts of the ancient Near East. Among the Egyptians and Hittites, anointing was believed to protect a person from the power of netherworld deities. Much of the evidence comes from Hittite sources describing enthronement ceremonies. There is no evidence of kings being anointed in Mesopotamia. In Egypt the pharaoh was not anointed, but he anointed his officials and his vassals. This anointing established their subordinate relationship to him and indicated his protection of them. In the Amarna texts there is reference to a king of Nuhasse (in modern Syria) being anointed by the pharaoh. This model would fit the idea of David being anointed as a vassal to God. In 2 Samuel 2:4 it is the people who anoint David. This anointing suggests some sort of contractual agreement between David and the people he will govern. In Nuzi, individuals entering a business agreement anoint one another with oil, and in Egypt, oil anointment is used in wedding ceremonies. For information on royal coronations see comment on 11:15. The spices used for anointing purposes were myrrh, cinnamon, cane and cassia (see recipe in Ex 30:23–25). Oil symbolized the gifts of God to the people and the responsibilities now laid on their leaders through this ceremony. In Israelite practice, anointing was a sign of election and often closely related to endowment by the Spirit. Additionally, throughout the ancient world anointing symbolized an advance of a person’s legal status. Both concepts of protection and change of status may correlate to the king’s anointing, for it would offer him protection on the throne and identify him with the divine realm. (See page 545 in IVP Background Commentary - OT) Related Resources: Covenant: Summary Table Covenant: The Exchange of Robes Covenant: The Exchange of Armor and Belts Covenant: Solemn and Binding Covenant: A Walk Into Death Covenant: The Oneness of Covenant Covenant: Oneness Notes Covenant: Withholding Nothing from God Covenant: Abrahamic versus Mosaic Covenant: New Covenant in the Old Testament Covenant: Why the New is Better Covenant: Abrahamic vs Old vs New 2 Samuel 5:4 David was thirty years old when he became king, and he reigned forty years. thirty: Lu 3:23 forty: 1Ch 26:31 29:27 DAVID KING OF ISRAEL AT AGE 30 David was thirty years old when he became king, and he reigned forty years - Keep the context in mind -- David has been in God's school of training men for kingship for some 10 years, most of the this time as a fugitive and under difficult circumstances. David is now ready to step into his role and become the greatest king in Israel's history, excepting the greater Son of David, Who Alone is King of kings (Rev 19:16+). THOUGHT - David was but a youth when Samuel first anointed him as future king. But David would be forced to wait patiently for the fulfillment some 15 years later. Has God given you a promise that is yet to be fulfilled? Probably most of us have something we could answer "Yes" to that question. Here is the point, don't fall into the trap of feeling like you need to fulfill the promise in your strength and each time you are tempted to run ahead of the LORD, pause and ponder the pattern of a man after God's own heart! Just as David's waiting time was not wasted time but used by the Spirit to hone him and refine him and prepare him for his promised role, so too your (my) time of waiting is to refine us and strengthen our character and our trust the LORD. There was an old song "Hang on sloopy, hang on!" Dear brother, dear sister in Christ, write and sing your own version of "Hang on sloopy, hang on!"
2 Samuel 5
Utley on Jerusalem - Apparently the city was divided into two halves, a lower city probably on Mt. Moriah and an upper fortress on Mt. Zion. The lower city fell to Joshua and was burned although it was never occupied by the Hebrews, cf. Josh. 11:3; 15:63; Jdg. 1:8,21. This city wa a natural fortress and was located between the borders of Ephraim and Benjamin, therefore, it made a perfect site for the capital of Israel. This city goes by several names in this chapter - (1) Jerusalem, (2) the stronghold of Zion (for "Zion" see NIDOTTE, vol. 4, pp. 1314-1321) and (3) the city of David. See SPECIAL TOPIC: MORIAH, SALEM, JEBUS, ZION, JERUSALEM. Life Application Study Bible (borrow) - The fortress of Zion (which became the city of Jerusalem) was located on a high ridge near the center of the united Israelite kingdom. It was considered neutral territory because it stood on the border of the territory of the tribes of Benjamin and Judah, and it was still occupied by the Jebusites, a Canaanite tribe that had never been expelled from the land (Judges 1:21). Because of its strategic advantages, David made Jerusalem his capital. Henry Morris The Jebusites were a tribe descended from Mizraim, the son of Ham (Genesis 10:16), and had been in Canaan since at least the time of Abraham (Genesis 15:21). Joshua had been unable to drive them out of Jerusalem, their capital, and neither had the hosts of the tribes of Judah and Benjamin, who had been given that region of the promised land (Joshua 15:20-62,63; Judges 1:21). As a result, the Jebusites were quite smug in their fortress, mocking David by saying their blind and lame could repel his forces. (Borrow The Defender's Study Bible) Believer's Study Bible - David took the fortress called Jebus and renamed it the "City of David." This established his kingship militarily and politically. He then established his religious leadership by moving the ark of the covenant to the City of David. Solomon later expanded northward to Mt. Moriah and built the temple and the royal palace. The Jebusites felt so secure in their walled city that they believed the blind and lame could defend it successfully. David took up the taunt in v. 8, referring to all of the Jebusites as "lame" and "blind." This also gave rise to a proverb to the effect that unclean people such as the Jebusites had no right to enter the house, that is, the presence of the Lord. Matthew