Exegetical and Hermeneutical Commentary of 2 Samuel 2:4
And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, [That] the men of Jabesh-gilead [were they] that buried Saul.
4. the men of Judah came ] An assembly of David’s own tribe was held in order to elect him king. No doubt he had previously secured the support of the elders. Cp. 1Sa 30:26.
they anointed David ] David had already been anointed privately by Samuel to mark God’s choice of him as the future king, but it was natural that the ceremony should now be repeated publicly as the formal inauguration of his reign, and even a third time, when he was made king over all Israel (ch. 2Sa 5:3). Similarly Saul was first privately anointed (1Sa 10:1), and afterwards publicly installed in his office, and possibly anointed a second time (1Sa 11:14-15, note). On the significance of the rite of anointing see note on 1Sa 10:1.
And they told David ] The connexion is obscure. We should expect a fresh verse and paragraph. Apparently either the announcement was intended to indicate the quarter in which opposition to his authority was most probable, or it was an answer to David’s inquiry whether the body of his predecessor had received fitting burial. In either case the embassy to the men of Jabesh was prompted by policy no less than by gratitude. If David could secure the support of the capital of Gilead (1Sa 11:1), he might reckon on speedily extending his power over the whole country. His conciliatory message is virtually an appeal to them to recognise him as Saul’s legitimate successor.
Fuente: The Cambridge Bible for Schools and Colleges
David had already been anointed by Samuel 1Sa 16:13. His first anointing indicated Gods secret purpose, his second the accomplishment of that purpose. (Compare the case of Saul, 1Sa 10:1; 1Sa 11:14.) David was anointed again king over Israel 2Sa 5:3. The interval between the anointing of the Lord Jesus as the Christ of God, and His taking to Himself His kingdom and glory, seems to be thus typified.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Anointed David king] He was anointed before by Samuel, by which he acquired jus ad regnum, a right TO the kingdom; by the present anointing he had jus in regno, authority OVER the kingdom. The other parts of the kingdom were, as yet, attached to the family of Saul.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They anointed David king over the house of Judah: this they did upon just grounds, because not only the kingdom was promised to that tribe, Gen 49:10, but David was designed and anointed by God, whose will both they and all Israel were obliged to observe and obey. And they piously resolved not to neglect their duty, though they saw the other tribes would. Yet their prudent caution and modesty is observable, that they make him king of Judah only, and not of all Israel. And therefore there was need of a third anointing to the kingdom over all Israel, which he had 2Sa 5:3. But as for that first anointing, 1Sa 16:13, it was only a designation of the person who should be king, but not an actual inauguration of him to the kingdom.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the men of Judah came,…. The inhabitants of the tribe of Judah came from the several parts of it to Hebron, that is, the principal of them, the elders of each city:
and there they anointed David king over the house of Judah; they did not take upon them to make him king over all Israel, but left the rest of the tribes to act for themselves; and no doubt in this they had the mind of David, who was not willing to force himself upon the people at once, but by degrees get the whole government into his hands, as Providence should make his way; these men knew the kingdom was promised to their tribe, from Ge 49:10; and were quite clear in what they did, and, without question, knew that David had been anointed by Samuel: but as that anointing was only a declaration of the Lord’s choice of him, and of his will that he should be king after Saul’s death, he is again anointed by the people, as an inauguration into his office:
and they told David, saying, [that] the men of Jabeshgilead [were they] that buried Saul. It is highly probable, that as soon as David was anointed king, the first thing he thought of was to inquire after the body of the late king, and give it an honourable interment, and upon inquiry was told that the men of Jabeshgilead had buried him already. See 1Sa 31:11.
Fuente: John Gill’s Exposition of the Entire Bible
(4) They anointed David.The first private anointing of David (1 Samuel 16) had been in token of his Divine commission; this was a sign of his recognition as king by the tribe of Judah; and there was still a third subsequent anointing (2Sa. 5:4), when he was accepted by all Israel. Comp. Sauls anointing by Samuel privately (1Sa. 10:1), and his subsequent double recognition as king by the people (1Sa. 10:24; 1Sa. 11:15). The men of Judah were not only of Davids tribe, but were doubtless aware of his having been divinely selected for their future king, and, for the most part, had been on friendly terms with him during his long outlawry; they had also lately received presents from him in recognition of their kindness (1Sa. 30:26-31).
The men of Jabesh-gilead.This town had been destroyed in the civil war against the tribe of Benjamin (Jdg. 21:9-12), and its 400 virgins given in marriage to the surviving Benjamites. There was therefore a special connection between Saul, who was of the tribe of Benjamin, and this city. It is altogether probable also that the remnants of Sauls defeated army had sought refuge in Gilead.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4-7. This message to the men of Jabesh-gilead was well-timed and skilfully presented. It showed David’s tenderness and respect for Saul, and in a measure served to remove from his advancement to royalty the appearance of usurpation and rebellion. But the proclamation that he had been anointed king over the house of Judah was an indirect announcement that it would be to the interest of the men of Jabesh to acknowledge him as Saul’s successor. This part of his message was, therefore, open to criticism, since it was a sort of political bid for their obedience and influence.
Fuente: Whedon’s Commentary on the Old and New Testaments
4. The men of Judah came The elders of Judah, the official representatives of that tribe.
And there they anointed David king over the house of Judah By what particular ceremony and by whom the anointing was done we are not told. He had already been anointed by Samuel, (1Sa 16:13,) but that was done privately in his father’s house. We shall see in the sequel that when he became king of all Israel he was again anointed. 2Sa 5:3. It was an ill-advised course and a dangerous policy for David to accept the kingdom of a single tribe. It was a sanction to a usurpation of power which no single tribe had a right to exercise, and it intensified that rivalry and hostility between Judah and the other tribes which at the death of Solomon resulted in the division of the kingdom. Had it not been that David had so strong a hold upon the nation’s heart, the rupture between the tribes might have occurred long before it did.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Sa 2:4. And the men of Judah came, and there they anointed David king David had no other title to the succession than the appointment of God by Samuel; and this claim, on which he founded his pretensions, was universally known to the people of Israel, and the avowed reason why they advanced him to the throne. It was known to Jonathan his friend; Saul himself was no stranger to it; Abigail confesses this appointment of God; Abner was not ignorant of it, as appears by his words to Ish-bosheth; and his message to the elders of Israel, who also acknowledged it: so that David’s appointment to be king by the God of Israel, who anointed him by Samuel, was the foundation of his claim, and the reason why all at last centered in him; and which justified his pretensions to, and contest for the crown, after the death of Saul: and it was a better claim than what Ish-bosheth had, who, in reality, had none at all, as the crown was never made hereditary in Saul’s family, and was entirely at God’s disposal, who was the supreme King and Governor of Israel. Besides, it was natural for the men of Judah to prefer one of their own family. Jacob had long since predicted the establishment of the sovereignty in the tribe of Judah. David was of that tribe, beyond all dispute elected and appointed to succeed Saul; and what had the men of Judah to do, but to concur with the predeterminations of Providence in his favour? Accordingly, they anointed him king. But whether they did this with more dispatch to influence the determination of the other tribes in his favour, or whether it was delayed until their dispositions were founded upon the point, is nowhere said. This is certain, that one tribe’s acting separate and independent of the rest, might be in a general point of view of dangerous example; nor could any thing but the divine authority justify it. Houbigant, however, is of opinion, and he combats Calmet on this head, that, as the tribe of Judah well knew the designation of David to the throne, they ought not to have waited till the other tribes were assembled that they might all unanimously acknowledge David king, unless they meant to thwart what God had done; or unless David was not king, though immediately appointed by God, if all the tribes did not give their assent to the divine appointment.
REFLECTIONS.David’s army had been much reinforced, as appears 1 Chronicles 12., yet he does not immediately seize the throne, or march to compel allegiance to himself, though Israel’s anointed sovereign; but,
1. Inquires of God whether it be his will that he should go up into Judah, where, as being his own tribe, he hoped to be most readily received? Note; They who wait upon God for direction, will be led in the right way to the kingdom.
2. David immediately obeys the divine direction, and takes his wives along with him, and his men of war and their households; they had been his companions in tribulation, it is but right and honourable to take them to share in his advancement. Note; They who follow Christ under the cross, shall reign with him in the day of his appearing and glory.
3. He meets with a very welcome reception. The men of Judah recognised the divine designation, and anointed him their king. Note; They who would have Christ to reign over them, must choose him for their king.
4. On inquiry, probably, after Saul’s corpse and Jonathan’s, for which he purposed an honourable interment, he is informed of the generous behaviour of the men of Jabesh-gilead. As a token how kindly he took this noble action of theirs, he sends them a hearty commendation, prays the Lord to bless them for their kindness, and declares that he will take occasion to requite them. Though Saul is dead, who defended them, David, who is anointed in his stead, will be their friend; therefore they need not fear any thing from the Philistines, who might resent their deed: he bids them be strong and valiant; and, as he hoped they would receive him as their king, they might depend upon his protection. Note; (1.) A kindness shewn to our friends is an obligation conferred on ourselves. (2.) It is not enough to bestow our good wishes, but we must recompense in such manner as we are able, those who have well deserved. (3.) To have those for our friends, whose fidelity to others has been tried, is a valuable acquisition.
Fuente: Commentary on the Holy Bible by Thomas Coke
(4) And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabeshgilead were they that buried Saul.
Our Lord sprang out of Judah. Is it not worthy remark, that this should be the first of all the tribes to acknowledge David as their king? Hebron was appointed by the Lord for David’s court: perhaps it might be more considerable than any other in point of bulk, as a province at that time; for it should seem that it had many cities for David’s household to dwell in.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 2:4 And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, [That] the men of Jabeshgilead [were they] that buried Saul.
Ver. 4. And the men of Judah came. ] Together with those others that had resorted to him to Ziklag from the other tribes, who were not a few. 1Ch 12:1-22 Even some of Soal’s brethren of Benjamin: besides the Cherethites and the Pelethites, his bodyguard; ever very firm, and therefore dear to him, though Philistines by nation.
And there they anointed David king.
And they told David, saying, That the men of Jabeshgilead, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
anointed David. Aged thirty years. See note on 1Sa 16:13.
Fuente: Companion Bible Notes, Appendices and Graphics
the men of Judah: 2Sa 2:11, 2Sa 19:11, 2Sa 19:42, Gen 49:8-10
anointed: 2Sa 2:7, 2Sa 5:3, 2Sa 5:5, 2Sa 5:17, 1Sa 16:13, 1Ch 11:3
the men of Jabeshgilead: 1Sa 31:11-13
Reciprocal: 1Sa 31:13 – their bones 2Sa 12:8 – gave thee 2Sa 21:11 – told David 1Ki 1:34 – Zadok 2Ki 11:12 – anointed him 1Ch 10:11 – when 1Ch 12:23 – the numbers Psa 21:3 – preventest Psa 55:20 – broken Psa 75:2 – When Psa 141:6 – they shall hear Act 13:22 – he raised
Fuente: The Treasury of Scripture Knowledge
2Sa 2:4. The men of Judah came and anointed David king This they did on just grounds, because not only the sovereignty had been promised to that tribe, but David was designed and had been appointed by God, and at his express command anointed by Samuel to the regal office. This had long ceased to be a secret. Jonathan had known it perfectly. Saul himself had been no stranger to it; and Abner, the general of his army, was not ignorant of it, as appears by his words to Ish-bosheth, (2Sa 3:8-9,) and his message to the elders of Israel; and it was now universally known, at least to the men of Judah, and was the avowed reason why they advanced David to the throne. And it was reason sufficient, Gods will being obligatory upon all, and all being indispensably bound to obey it. This had been the sole foundation of Sauls title to the kingdom, and on this ground only the Israelites had accepted him for their king. But this ground of claim Ish- bosheth, Sauls son, had not, for he had not been appointed by God nor anointed by Samuel, or any other prophet. Indeed, properly speaking, he had no ground of claim at all, as the crown was never made hereditary in Sauls family, but remained entirely at Gods disposal, who was the supreme king and governor of Israel, The men of Judah therefore were resolved to comply with the will and appointment of God, and not to neglect their duty, although they saw that the other tribes would neglect theirs. Yet they act with modesty; they make him king of Judah only, and not of all Israel. Whether they did this with more despatch, says Delaney, to influence the determinations of the other tribes in his favour; or, whether it was delayed until their dispositions were sounded upon the point, is nowhere said. This, however, is certain, that one tribes acting separate and independent of the rest, was of dangerous example; nor could any thing but the divine authority justify it; and therefore it is not probable that this step was taken until all other expedients for a unanimous election had failed. And here he began the division of the kingdom, so lately predicted by Samuel; as also, in part, the accomplishment of the prophecy delivered by Jacob, (Gen 49:10,) that the sceptre should be settled in Judah.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. David’s overtures to Jabesh-gilead 2:4b-7
"The much later crisis of 1 Kings 12 suggests that the Davidic hold on the north is never deeply established. In our chapter we are given two episodes of David’s attentiveness to the north. One (2Sa 2:4-7) is a peaceable act of friendship. The other (2Sa 2:8-32) is an act of confrontation and hostility." [Note: Brueggemann, p. 220.]
The people of Jabesh-gilead were very loyal to Saul (cf. 1Sa 11:1-13; 1Sa 31:11-13). David took special pains to express his sorrow over Saul’s death to those residents, to show that the antagonism that had existed between Saul and himself was one-sided. If he could win their favor, David could gain a foothold of support in northern Israel. We see in these verses how David sought peace and unity with those who had been loyal to Saul in Israel. First, he took the initiative in contacting them (2Sa 2:5 a). Second, he paid them a sincere compliment (2Sa 2:5 b). Third, he obliquely reminded them that he was now the Lord’s anointed (2Sa 2:6). Finally, he offered a "treaty of friendship" (2Sa 2:6-7; cf. Deu 23:6; 1Sa 25:30). [Note: Delbert R. Hillers, "A Note on Some Treaty Terminology in the Old Testament," Bulletin of the American Schools of Oriental Research 176 (1964):47.]
"David wishes to take Saul’s place as suzerain of Jabesh-Gilead. Since treaties did not automatically continue in force when a new king took the throne, it was necessary for David actively to seek a renewal of the pact." [Note: Ibid.]
David’s support at this time came mainly from the Judahites. Hostilities had existed between the Israelites in the northern tribes and those in the South for many generations. [Note: For a review of these hostilities, see Eugene H. Merrill, Kingdom of Priests, pp. 223-28.]
"One could almost say that the first recorded act of the new king of Judah was to offer friendship and comfort to a group of Israelites, with the implication that David may be a Judean but his heart belongs to all Israel." [Note: Anderson, p. 29.]