2 Samuel 5:12

2Sa 5:12 And David perceived that the LORD had established him king over Israel, and that he had exalted his kingdom for his people Israel’s sake.

Ver. 12. And David perceived that the Lord had established him.] He partly perceived it by this extraordinary kindness of Hiram toward him; but especially by the inward certification by God’s Holy Spirit, as Lyra noteth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 5:12. For his people Israel’s sake — Well would it be for mankind if all kings had the same view of the design of their exaltation to the sovereignty; if they considered themselves as being raised to their high station for the good of their people; that this is the great end of their appointment; the pursuit of this end their great duty; and the attainment of it their true glory. Certainly great and good kings of all ages have been of this way of thinking: they have believed, not that the people were created and ordained by God for the king, but the king for the people.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5:12 David realized that his reign as king over Israel was for the sake of God’s people Israel, not just for his personal benefit or enrichment.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(12) For his people Israel’s sake.—David’s prosperity had not blinded him to the fact that his blessings came to him as the head of the theocracy, and for the sake of God’s chosen people.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. And David perceived, &c.] The friendly co-operation of so powerful a king as Hiram, and the success of his enterprises in general, were unmistakeable proofs of divine favour.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And David perceived that the Lord had established him king over Israel,.... By the prosperity and success which attended him in everything he set his hand to:

and that he had exalted his kingdom for his people Israel's sake; for their advantage and glory more than for his own.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHAPTER V.

Over. Hebrew, "for." The king is bound to promote the welfare of his people. (Calmet) --- But the same word means "over," as the Protestants allow. (Haydock) --- Success constantly attending David, was an earnest that the Lord had not rejected him. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By reflecting upon the promises which God had made. him, and the constant course of God’s providence favouring him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. David perceived — He was convinced by the signal providences attending his own personal history, and the strength and honour of his kingdom, that his prosperity was of the Lord. How strong is he whose growing greatness is enhanced by the consciousness of Jehovah’s favour!

For his people Israel’s sake — David’s ways were not always right, yet for Israel’s sake, and for his own great Name’s sake, Jehovah blessed him. Marvellous was God’s favour and regard for his chosen people.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And David perceived. We may well believe that David had many seasons of despondency and misgiving after he became king. His subjects were brave and energetic, but turbulent, unwilling to obey, and but half-civilized. His election had put an end to civil war at home, but only to arouse the hatred of the enemies who had long oppressed them. The tragical fate, too, of Saul, who, after so many heroic struggles, had seen the earlier glories of his reign fade away, and had sought deliverance from his misery by suicide; all this must have often depressed his spirits. But gradually his fears passed away; and when he had twice defeated the Philistines, and been able to establish his rule, and with it some degree of orderly government throughout the twelve tribes, David saw in all this, and in the embassies from foreign nations, the proof, not of his own ability, but of Jehovah"s purpose to exalt his kingdom for his people Israel"s sake. In this David was still a man after God"s own heart, in that he felt himself to be only an instrument for the doing, not his own will, but the purpose of his Divine Master.

Ver. 12. (1Ch_14:1)

Hiram, King of Tyre.

Hiram was another of those heathen princes with whom David stood in friendly relation (Achish of Gath; the King of Moab, 1Sa_22:3; Talmai of Geshur, 2Sa_3:3; Tel, or Tou, of Hamath, 2Sa_8:9; Joram, or Hadoram, his son, 1Ch_18:10; Nahash, the Ammonite king of Rabbah, ch. 10:1, 2; Shobi, his son,. (2Sa_17:27) He was king of "the strong (fortified) city, Tyre"; (Jos_19:29) chief of those Phoenician cities "whose flag waved at once in Britain and the Indian Ocean" (Humboldt); celebrated alike for its maritime enterprise, commercial activity, and mechanical arts. (Isa_23:8 Eze 27) "Hiram, like David, had just established his throne securely upon the ruins of the rule of the shophetim, or judges, and raised the country to a position of power and independence which it had not previously enjoyed" (A.S. Wilkins, "Phoenicia and Israel"). Notice:

1. His political sagacity. In seeking to secure a "commercial treaty" with the King of Israel, by means of which his people might receive corn, oil, (Act_12:20) in exchange for manufactured goods, Tyrian purple, articles of tin and bronze, weapons of war, jewellery, etc., and might not be prevented from continuing their commercial pursuits along the great caravan lines of traffic with Egypt, Arabia, Babylon, and Assyria, that ran through the country.

1. His peaceable disposition. In sending "messengers" with friendly communications, either of his own accord, or in response to an embassy. "How little David resembled the later Assyrian, Chaldean, and Persian disturbers of the world is most immediately and clearly shown by the fact that he did not, like these great conquerors, seize upon the Phoenician maritime towns, but always remained on the best terms with the little Phoenician states, which were entirely occupied in commerce and the productive arts, and readily sought peace with him" (Ewald).

2. His generous appreciation. Without jealousy or suspicion of David, of whom, doubtless, he had heard much, on account of his ability, energy, and integrity, confirmed by personal intercourse. "God knows how to incline toward pious rulers the minds of neighbouring princes and kings, that they may show them all friendly good will" (Starke).

3. His valuable assistance. With "cedar trees" (from Lebanon, as subsequently, 1Ki 5), "and carpenters, and masons," in building a "house of cedar", (2Sa_7:2 2Sa_6:16:9:13 2Sa_11:2) or stately palace in Zion, the city of David; perhaps in erecting and adorning other houses in the city, and generally promoting the arts and industries of Israel. (1Ch_22:2) The intercourse thus commenced was immensely beneficial, though it ultimately proved an occasion of evil. "Many have excelled in arts and sciences that were strangers to the covenants of promise; yet David"s house was never the worse nor the less fitting to be dedicated to God for its being built by the sons of the stranger" (Matthew Henry).

4. His steadfast friendship with David during his life, afterwards with Solomon, contributing to the maintenance of peace and the increase of prosperity among both peoples. "Hiram was ever a lover of David". (1Ki_5:1)

5. His reverential spirit. "Blessed be Jehovah," etc.. (1Ki_5:7) Without entirely renouncing the worship of "the Lord Melkarth king of the city, Baal of Tyre," he was drawn to the faith of Israel; and, to that extent, represented the gathering of the Gentiles to "the Desire of all nations" (Psa_45:12; Mat_15:27; Act_21:3-6) He was an extraordinary man, eminent in life, honoured in death (by the erection of "the tomb of Hiram," Robinson, 2:456); and he will "rise in the judgment and condemn" the unfaithful under higher privileges. (Mat_11:21) D.

Perception of Divine agency and purpose.

These words are introduced after the narration of the taking of the fortress of Zion, the erection of additional buildings around it, and especially the building of a royal residence for David. It was the establishment of a metropolis for the whole kingdom, and both evidenced and promoted a settled state of things. David"s thoughts upon the matter are given in the text. He recognized that it was God who made him king, and that his exaltation was for the sake of God"s people Israel.

I THE FACTS PERCEIVED.

1. The Divine operation. God had raised David to the throne and settled him on it. At every step the hand of God was clear; especially clear was that hand as the whole series of steps, their connection and issue, were regarded.

2. The Divine purpose. All was "for his people Israel"s sake." Not for the sake of David and his family, that they might be rich, luxurious, and honoured; but for the good of others. That the tribes might be united and consolidated as one nation, free, settled, safe, prosperous, and glorious. That the people might be elevated in their moral and religious life; and that they might be better fitted to fulfil the great end of their election as God"s people, witnessing for him, maintaining his worship, preserving his truth, showing forth his praise, and promoting his kingdom in the world; and that ultimately from them might come the Saviour and salvation. Similarly, the Son of David is exalted, not for himself alone, but that he may deliver, "gather together in one", (Joh_11:52) teach, sanctify, elevate, and eternally save, the people of God. He is "Head over all things to the Church". (Eph_1:22) In like manner, all power, elevation, authority, etc., with which men are endowed are given to them for the sake of others, and ultimately for the sake of God"s people, to whom in Christ all things belong, (1Co_3:21-23) that they may be blessed and be made a blessing to mankind.

II DAVID"S PERCEPTION OF THESE FACTS.

1. He recognized that his exaltation was from God. This would check pride and produce humility and gratitude.

2. He recognized that his exaltation was for the sake of the people. This would check selfish ambition and produce cordial devotement to the good of the nation. And thus should we seek to have a clear perception and deep impression of the agency and purpose of God in our lives. We should regard all we have of being, faculty, position, or possessions, temporal and spiritual alike, as from him; and all as given us, not merely or chiefly for ourselves, but for the sake of others, especially for their salvation that they may become, if they are not, God"s people, and that as God"s people they may prosper, be united, victorious over all the foes of God and man, and powerful to bless mankind. For this is the Divine purpose, and as we make it our own we become intelligent coworkers with God, and our lives are filled with meaning, dignity, and worth, and a fitting preparation for the world where all are consciously, willingly, and habitually engaged in doing the will of God. (Mat_6:10) G.W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

King over Israel - That he might be a blessing to them, and they might be happy under his administration.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Dovid understood. When he saw all his endeavors succeeding, and the idol worshipping kings sending him a present.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.