A verse by verse commentary on I Chronicles 14 dealing with David’s House and Family and David Defeats the Philistines

1. 1 CHRONICLES 14 COMMENTARY
EDITED BY GLENN PEASE
David’s House and Family
1 Now Hiram king of Tyre sent messengers to
David, along with cedar logs, stonemasons and
carpenters to build a palace for him.
BARNES, "Compare 2Sa_5:11-25, the only important variations from which are in
1Ch_14:4-7, the list of the sons of David (see 1Ch_3:1 note), and in 1Ch_14:12, where the
fact is added that the idols taken from the Philistines were burned.
CLARKE, "Now Hiram king of Tyre - See the transactions of this chapter related
2Sa_5:11-25 (note).
HENRY 1-7, "We may observe here, 1. There is no man that has such a sufficiency in
himself but he has need of his neighbours and has reason to be thankful for their help:
David had a very large kingdom, Hiram a very little one; yet David could not build
himself a house to his mind unless Hiram furnished him with both workmen and
materials, 1Ch_14:1. This is a reason why we should despise none, but, as we have
opportunity, be obliging to all. 2. It is a great satisfaction to a wise man to be settled, and
to a good man to see the special providences of God in his settlement. The people had
made David king; but he could not be easy, nor think himself happy, till he perceived
that the Lord had confirmed him king over Israel, 1Ch_14:2. “Who shall unfix me if God
hath fixed me?” 3. We must look upon all our advancements as designed for our
usefulness. David's kingdom was lifted up on high, not for his own sake, that he might
look great, but because of his people Israel, that he might be a guide and protector to
them. We are blessed in order that we may be blessings. See Gen_12:2. We are not born,
nor do we live, for ourselves. 4. It is difficult to thrive without growing secure and
indulgent to the flesh. It was David's infirmity that when he settled in his kingdom he
1

2. took more wives (1Ch_14:3), yet the numerous issue he had added to his honour and
strength. Lo, children are a heritage of the Lord. We had an account of David's children,
not only in Samuel, but in this book (1Ch_3:1, etc.) and now here again; for it was their
honour to have such a father.
JAMISON, "1Ch_14:1, 1Ch_14:2. Hiram’s kindness to David; David’s felicity.
Now Hiram king of Tyre — [See on 2Sa_5:11]. The alliance with this neighboring
king, and the important advantages derived from it, were among the most fortunate
circumstances in David’s reign. The providence of God appeared concurrent with His
promise in smoothing the early course of his reign. Having conquered the Jebusites and
made Zion the royal residence, he had now, along with internal prosperity, established
an advantageous treaty with a neighboring prince; and hence, in immediate connection
with the mention of this friendly league, it is said, “David perceived that the Lord had
confirmed him king over Israel.”
K&D, "David's palace-building, wives and children, 1Ch_14:1-7; cf. 2Sa_5:11-16.
Two victories over the Philistines, 1Ch_14:8-17; cf. 2Sa_5:17-25. - The position in which
the narrative of these events stands, between the removal of the ark from Kirjath-jearim
and its being brought to Jerusalem, is not to be supposed to indicate that they happened
in the interval of three months, curing which the ark was left in the house of Obed-edom.
The explanation of it rather is, that the author of our Chronicle, for the reasons given in
page 170, desired to represent David's design to bring the ark into the capital city of his
kingdom as his first undertaking after he had won Jerusalem, and was consequently
compelled to bring in the events of our chapter at a later period, and for that purpose
this interval of three months seemed to offer him the fittest opportunity. The whole
contents of our chapter have already been commented upon in 2Sa_5:1, so that we need
not here do more than refer to a few subordinate points.
GILL, "INTRODUCTION TO 1 CHRONICLES 14
This chapter gives an account of the message of Hiram king of Tyre to David, and of
David's taking him more wives, with the names of his children by them; and of two
battles he fought with the Philistines, in which he had the victory over them; the same
are recorded in 2 Samuel 5:11 see the notes there; See Gill on 2 Samuel 5:11. See Gill on 2
Samuel 5:12. See Gill on 2 Samuel 5:13. See Gill on 2 Samuel 5:14. See Gill on 2 Samuel
5:15. See Gill on 2 Samuel 5:16. See Gill on 2 Samuel 5:17. See Gill on 2 Samuel 5:18. See
Gill on 2 Samuel 5:19. See Gill on 2 Samuel 5:20. See Gill on 2 Samuel 5:21. See Gill on 2
Samuel 5:22. See Gill on 2 Samuel 5:23. See Gill on 2 Samuel 5:24. See Gill on 2 Samuel
5:25, and the chapter is concluded with observing, that the fame of David, on account of
his victories, was spread in all countries, and they were struck with a panic from the
Lord, and were in dread of him.
2

3. BENSON, "Verses 1-17
A.M. 2961. — B.C. 1043.
David is confirmed in his kingdom, 1 Chronicles 14:1, 1 Chronicles 14:2. His wives
and children, 1 Chronicles 14:3-7. His victories over the Philistines, 1 Chronicles
14:8-17.
1 Chronicles 14:2. David perceived that the Lord had confirmed him king over
Israel — By the remembrance of God’s promise, and his providence conspiring with
it. For his kingdom was lifted up on high, because of his people Israel — But of this
and the following verses of this chapter, see notes on 2 Samuel 5:12-25, where the
same history is related.
COFFMAN, :"And David took more wives at Jerusalem; and David begat more
sons and daughters. And these are the names of the children whom he had in
Jerusalem: Shammua, and Shobab, Nathan, and Solomon, and Ibhar, and Elishua,
and Elpelet, and Nogah, and Nepheg, and Japhia, and Elishama, and Beeliada, and
Eliphelet.
"And when the Philistines heard that David was anointed king over all Israel, all the
Philistines went up to seek David: and David heard of it, and went out against them.
Now the Philistines had come and made a raid in the valley of Rephaim. And David
inquired of God, Shall I go up against the Philistines? and wilt thou deliver them
into my hand? And Jehovah said unto him, Go up; for I will deliver them into thy
hand. So they came up to Baal-perazim, and David smote them there; and David
said, God hath broken mine enemies by my hand, like a breach of waters. Therefore
they called the name of that place Baal-perazim. And they left their gods there; and
David gave commandment, and they were burned with fire.
"And the Philistines yet again made a raid in the valley. And David inquired again
of God; and God said unto him, Thou shalt not go up after them: turn away from
them, and come upon them over against the mulberry trees. And it shall be, that
when thou hearest the sound of marching in the tops of the mulberry trees, that then
thou shalt go out to battle; for God is gone out before thee to smite the host of the
Philistines. And David did as God commanded him: and they smote the host of the
Philistines from Gibeon even to Gezer. And the fame of David went out into all
lands; and Jehovah brought the fear of him upon all nations."
Here also we have a chapter exactly parallel with 2 Samuel 5:11-25, where my
3

4. commentary on these events is found on pp. 59-65, and where the slight and
unimportant variations are also noted.
"For his people Israel's sake" (1 Chronicles 14:2). David's life, like that of all
mortals, was marred by many sins and mistakes; and this significant phrase
indicates that David fully realized that God's blessings upon him were not for
David's sake, but for the sake of God's people and the purpose of salvation for all
men that was destined in the purpose of God to come through Israel.
"Like a breach of waters" (1 Chronicles 14:11). The RSV renders this ambiguous
phrase, "like a bursting flood."
In spite of the fact that David's notorious sins against Bathsheba and Uriah are not
mentioned here, there is no effort whatever to conceal his multiplying unto himself
wives and concubines specifically contrary to the Law of God.
ELLICOTT, "This section is a duplicate of 2 Samuel 5:11-25. In the older work it
follows immediately upon the account of the taking of Jebus (2 Samuel 5:6-10), and
precedes that of the removal of the Ark. Neither Samuel nor the chronicler has
observed the order of chronology. The chronicler may have transposed the two
accounts, in order to represent the removal of the Ark to the new capital in
immediate connection with the acquisition of the city.
The chapter treats (1) of David’s palace building and family; (2) of his two victories
over the Philistines in the valley of Rephaim.
Verse 1
(1) Hiram.—So the Hebrew text of Chronicles spells the name, and the LXX. and all
the other ancient versions both of Samuel and Chronicles have it so. But the Hebrew
margin of Chronicles writes “Huram.”
Messengers.—Ambassadors.
4

5. Timber of cedars.—Felled from the Lebanon, and sea-borne to Joppa (2 Chronicles
16).
With masons and carpenters.—Literally, and craftsmen of walls, and craftsmen of
timber. 2 Samuel 5:11 has “craftsmen of wood, and craftsmen of stone of wall.”
To build him an house.—Samuel, “and they built a house for David.” (2 Samuel
5:11.)
House.—Palace. So the Temple was called “the house” (hab-bayith) as well as “the
palace” (hçkçl; comp, the Accadian e-gal, “great house”). We may think of the
numerous records of palace building which the Assyrian and Babylonian sovereigns
have left us. The cedar of Lebanon (Labnânu) was a favourite material with them.
PULPIT, "The contents of this chapter belong to a period of time subsequent to the
taking of the fort of Zion, and find their parallel in 2 Samuel 5:11-25. But if found
here in the same order of place as there, they would have followed upon 1
Chronicles 9:9; Keil attributes this difference to the desire of our compiler to
represent the bringing of the ark to Jerusalem as David's first undertaking on
becoming king of the united people. Considering the contents of this chapter, and
remembering that it stands between the unsuccessful attempt to bring home the ark
and the final successful bringing of it, it would seem a far more natural thing to
suppose that this suggested its present order; for compare 1 Chronicles 15:1, 1
Chronicles 15:2. The parallel is very close. As far as to the word "Elishua" (1
Chronicles 15:5), there is no difference in the least degree material, except that the
word "concubines" is found in Samuel, and preceding the word "wives" of our 1
Chronicles 15:3 (yet see 1 Chronicles 3:9). The two names Elpalet and Nogah are
also not found in the parallel, but our compiler is consistent with himself; for see 1
Chronicles 3:6, 1 Chronicles 3:7. Further, our 1 Chronicles 3:12 states that the idols
of the Philistines were by David's command "burned with fire," while the Hebrew
text of Samuel only states that "David and his men removed them" ( ‫ם‬ ֵ‫א‬ ָ‫שׂ‬ִ‫ַיּ‬‫ו‬ ), where
the Authorized Version incorrectly translates "burned them."
5

6. 1 Chronicles 14:1
The Kethiv abandons here the invariable analogy of Chronicles, and reads Hiram
for "Huram," which latter form, however, is replaced in the Keri. Beside this Hiram
or Huram, the king, there was another Hiram or Huram, the same king's chief
artificer, and whom he sent to the help of Solomon (1 Kings 7:13, 1 Kings 7:40; 2
Chronicles 2:13; 2 Chronicles 4:11, 2 Chronicles 4:16). The willing aid which this
king lent to David on this occasion, in supplying cedar timber and workmen, was
"the commencement of that amity between the Tyriaus and the Hebrews, so
mutually advantageous to the two nations, the one agricultural and the other
commercial" (Milman's 'History of the Jews,' 1:239). The meaning of the name
Hiram is probably "noble," or "high.bern." This disposition, at all events, he seems
to have illustrated in his generous friendship to David, Solomon, and their people.
Very little to be relied upon is known of him outside Scripture, but his reign is said
to have extended from B.C. 990-1023 .
PARKER, " The Divine and the Human
1 Chronicles 14
THIS section is a duplicate of 2 Samuel 5:11-25. The order of chronology has not
been particularly observed. It has been thought indeed by some that "the chronicler
may have transposed the two accounts, in order to represent the removal of the ark
to the new capital in immediate connection with the acquisition of the city." This
chapter treats of two subjects: the first, David"s palace-building, and family; and
the second, the two victories which he won over the Philistines in the valley of
Rephaim. When David observed the effect of concurrent circumstances—such as the
sending, by Hiram king of Tyre, messengers and timber of cedars with masons and
carpenters to build him an house—he took knowledge that the Lord had confirmed
him king over Israel, and that his kingdom was lifted up on high because of the
people Israel.
In studying the great subject of Providence we should carefully watch how one
circumstance combines with another, and how the element which we designate by
some such term as "unexpectedness" unites the whole, shaping it into evident
meanings. It was thus that David regarded the willing alliance of the great sovereign
6

7. of Phoenician Tyre. David looked upon this alliance as a practical miracle. Such
miracles abound in human life, if we carefully note them. Enemies are subdued,
strangers are brought into friendship: men whom we have not known before have
suddenly developed into friends: and persons whom we regarded as implacable have
become unaccountably gracious and approachable. These changes do not pass in life
under the name of miracles, yet they deserve to be so ranked, for they are conquests
of spirit if not of matter, overrulings of stubborn will and obstinate prejudice, such
overrulings as are possible only to Almightiness. This could not go on without an
effect being produced upon the observers. When the Philistines heard that David
was anointed king over all Israel, they came and spread themselves in the valley of
Rephaim, determined to oppose one whose might was visibly growing day by day.
This opposition may be a sign of power, not on the part of those who oppose but on
the part of those who are opposed. When a man is envied, he should reason that
there is something in himself which excites that envy, and that the something which
excites the evil passion may be something really good: no man envies poverty,
meanness, worthlessness; no burglar attacks an empty house if there be a full one at
hand into which he can effect an entrance: orchards are not robbed in winter, but in
summer and autumn when every tree is loaded with fruit. It is so in human
relations, and herein is the comfort of the man who suffers from envy and jealousy.
Let him reflect how much there is in him, wrought by the grace of God, which bad
men may envy and which they may wish to turn aside. The envy of bad men is a
tribute to the power of good men. Before David did anything in the matter of the
Philistinian attack he made diligent inquiry of God. How did he do this? Was it
through the high priest Abiathar, who sought divine direction by means of the Urim
and Thummim? Or was it by direct personal prayer? When men have no
established ordinances they often take the great work of approaching God into their
own hands, the heart forcing its way through all difficulties, and crying mightily to
heaven for light and strength. The Bible has no hesitation in declaring that prayer is
answered. Thus we find these words in this chapter: "And the Lord said unto him,
Go up; for I will deliver them into thine hand" ( 1 Chronicles 14:10). How these
communications are made to the heart may never be fully explained in words; but
that they are made there can be no doubt in any Christian mind. They come in the
form of convictions, deep impressions, impulses that cannot be resisted without
doing injustice not to feeling only but to reason and judgment; and if any man can
venture to say that he has received such and such an answer from heaven, he is
justified in putting those convictions and impulses into words which best express
their scope and energy. Let us not be critical about the mere words; the fact is
wholly within the terms—namely, the gracious fact that a great necessity has been
expressed, and a great conviction has followed, which conviction the religious heart
represents as an answer to prayer. In all this process there is nothing to violate
7

8. reason nor to trouble conscience.
When the victory was won, David did not hesitate to ascribe it to God, saying, "God
hath broken in upon mine enemies by mine hand like the breaking forth of waters"
( 1 Chronicles 14:11). Here is a happy combination of the divine and the human.
The leader was God, the soldier was David. God works by instrumentality. The
instrumentality must never imagine itself to be the original cause. When lands are
converted to Christ, and deserts blossom like a garden, the miracle is wrought in
heaven, and as for man he has but the honour of the service, the glory of having
obeyed a divine mandate—glory enough for the human heart, an infinite
satisfaction indeed. Observe that the Philistines also took their gods with them to
battle. They were not ashamed of their religion. We should learn something from
Pagans even in this matter. Idolatry is not to be scorned, but is rather to be
respected as marking the highest height to which men have come under darkness.
Contempt is not to be uttered as regards men who are doing their utmost according
to the light they have; they are to be instructed, not sneered at; the sneering may
come afterwards when the mind has been emancipated, and the higher and purer
thought has been established as the standard of judgment; but at first he will make
no progress in winning idolaters who begins by sneering at their idols. What is true
of Pagan idolatry is true also of intellectual perversion or self-worship: reveal the
higher truth; establish the larger reason; and when progress has been made on the
constructive side, that very progress will itself set in a contemptuous light that which
before was believed in by the uninstructed and undisciplined mind.
As the result of a second inquiry David was commanded not to go up after the
Philistines, but he was ordered to "come upon them over against the mulberry
trees" ( 1 Chronicles 14:14). In connection with this arrangement, a miracle is
supposed to have been wrought—"And it shall be, when thou shalt hear a sound of
going in the tops of the mulberry trees, that then thou shalt go out to battle: for God
is gone forth before thee to smite the host of the Philistines" ( 1 Chronicles 14:15).
"A sound of going" has been translated "The sound of marching," and it has been
supposed that the sign may have been natural, not miraculous. Investigators of
ancient history have reminded us that all ancient people attached a religious or
prophetic import to the motion and rustling of leaves. There were speaking oaks at
Dodona. In Judges ( Judges 9:37) we read of Meonenim, "the oak of the diviners;"
Deborah refers mysteriously to a palm-tree; and some of the most reverent
commentators have not hesitated to refer the burning bush itself to the same order
8

9. of ideas. The Arabs believe that certain thorny bushes are capable of uttering
prophetic words; they regard the Egyptian thorn as sacred. All these are matters of
history, yet they need not be regarded as throwing any doubt upon the miracle
which is supposed to have occurred in connection with this attack upon the
Philistines. If we have to struggle our way up to miracles, there can be no wonder if
we often find them too high for reason, and often fail in faith absolutely and
implicitly to receive them: but if we so live in God, in the noblest religious
excitement, as to come down upon miracles as from an infinite heavenly height, then
even the most wonderful of the miracles will appear to our inspired reason but as
commonplaces, mere undulations in the serene progress of nature: nature now high,
now low, but always obeying the decree of God, and always signifying his deep and
gracious purposes. We can judge the miracles either by a cold reason or an ardent
faith, and according as we look at miracles from the one or the other consequent
standpoint will be our judgment of them.
"The fame of David went out into all lands; and the Lord brought the fear of him
upon all nations" ( 1 Chronicles 14:17). If we did more work we should have more
influence. Were we more obedient the fact of our religiousness would more deeply
impress observers. Where we are calculating, worldly, selfish, like other men, there
can be no wonder if they ascribe our progress to natural causes. If on the other hand
we are filled with the, spirit of religious adventure and enterprise, and if we are so
self-controlled as to await in all things the bidding of God, men will see that our
religion is not a sentiment or a superstition, but a living and ruling force, and in
proportion as this impression is deepened will our fame go from land to land, not as
a noise excited by admiration, but as a character mighty because holy. The fear
which God brings upon men is a religious fear. The nations did not fear David
simply because he was a great soldier, but because there was behind him a
mysterious force which nothing could resist. Religion is not only a mystery, it is a
power. When men observe what this power can do in us, and when what they see is
great, pure, and noble, they will begin to think that our religion is the higher reason,
and respect it even where they cannot understand it.
BI 1-2, "Now Hiram king of Tyre sent messengers to David.
The building of the royal house
In Hiram’s conduct notice—
I. An instance of true friendship.
9

10. 1. Genuine.
2. Lasting.
II. An illustration of human agency in the service of God.
III. A proof of God’s providence.
1. In Hiram’s conduct.
2. In David’s accession to the throne.
3. In the honour and extension of David’s kingdom. (J. Wolfendale.)
Hiram and David
The treaty between these two kings illustrates—
I. The providence of God in the exaltation of a good man.
II. The influence of a good man upon others when thus exalted. Men pay homage to
moral worth and holy life. This power every Christian may possess and wield.
III. The design for which God exalts a good man (2Sa_5:12). Not for themselves, but for
others are men enriched and honoured. (J. Wolfendale.)
Lifted up
Man throws down. God lifts up:
1. Persons.
2. Societies.
3. Nations.
Lifts up above:
1. Distress.
2. Opposition.
3. Danger. (J. P. Lange.)
2 And David knew that the Lord had established
him as king over Israel and that his kingdom had
been highly exalted for the sake of his people
10

11. Israel.
JAMISON, "his kingdom was lifted up on high, because of his people
Israel — This is an important truth, that sovereigns are invested with royal honor and
authority, not for their own sakes so much as for that of their people. But while it is true
of all kings, it was especially applicable to the monarchs of Israel, and even David was
made to know that all his glory and greatness were given only to fit him, as the minister
of God, to execute the divine purposes towards the chosen people.
K&D 2-17, "Instead of ‫א‬ֵ‫שּׂ‬ִ‫נ‬ ‫י‬ ִ‫,כּ‬ that He (Jahve) had lifted up (‫א‬ֵ‫שּׂ‬ִ‫,נ‬ perf. Pi.), as in
2Sa_5:12, in the Chronicle we read ‫ה‬ָ‫ל‬ ְ‫ע‬ ַ‫מ‬ ְ‫ל‬ ‫את‬ֵ‫שּׂ‬ִ‫נ‬ ‫י‬ ִ‫,כּ‬ that his kingdom had been lifted up
on high. The unusual form ‫את‬ ֵ‫שּׂ‬ִ‫נ‬ may be, according to the context, the third pers. fem.
perf. Niph., nisaa't having first been changed into ‫ת‬ ֶ‫א‬ֶ‫שּׂ‬ִ‫,נ‬ and thus contracted into ‫את‬ ֵ‫שּׂ‬ִ‫;נ‬
cf. Ew. §194, b. In 2Sa_19:43 the same form is the infin. abs. Niph. ‫ה‬ָ‫ל‬ ְ‫ע‬ ַ‫מ‬ ְ‫ל‬ is here, as
frequently in the Chronicles, used to intensify the expression: cf. 1Ch_22:5; 1Ch_23:17;
1Ch_29:3, 1Ch_29:25; 2Ch_1:1; 2Ch_17:12. With regard to the sons of David, see on
1Ch_3:5-8.
In the account of the victories over the Philistines, the statement (2Sa_5:17) that
David went down to the mountain-hold, which has no important connection with the
main fact, and would have been for the readers of the Chronicle somewhat obscure, is
exchanged in 1Ch_14:8 for the more general expression ‫ם‬ ֶ‫ֵיה‬‫נ‬ ְ‫פ‬ ִ‫ל‬ ‫א‬ֵ‫ֵצ‬‫יּ‬ַ‫ו‬, “he went forth
against them.” In 1Ch_14:14, the divine answer to David's question, whether he should
march against the Philistines, runs thus: ‫ם‬ ֶ‫יה‬ֵ‫ֲל‬‫ע‬ ֵ‫מ‬ ‫ב‬ ֵ‫ס‬ ָ‫ה‬ ‫ם‬ ֶ‫יה‬ ֵ‫ֲר‬‫ח‬ ַ‫א‬ ‫ה‬ֶ‫ֲל‬‫ע‬ ַ‫תּ‬ ‫ֹא‬‫,ל‬ Thou shalt not
go up after them; turn away from them, and come upon them over against the baca-
bushes; - while in 2Sa_5:23, on the contrary, we read: ‫ם‬ ֶ‫יה‬ ֵ‫חֲר‬ ַ‫ל־א‬ ֶ‫א‬ ‫ב‬ ֵ‫ס‬ ָ‫ה‬ ‫ל־‬ ֶ‫א‬ ‫ב‬ ֵ‫ס‬ ָ‫ה‬ ‫ה‬ֶ‫ֲל‬‫ע‬ ַ‫ת‬
ַ‫א‬ ‫ע‬ , Thou shalt not go up (i.e., advance against the enemy to attack them in front); turn
thee behind them (i.e., to their rear), and come upon them over against the baca-bushes.
Bertheau endeavours to get rid of the discrepancy, by supposing that into both texts
corruptions have crept through transcribers' errors. He conjectures that the text of
Samuel was originally ‫ם‬ ֶ‫יה‬ ֵ‫חֲר‬ ַ‫א‬ ‫ה‬ֶ‫ֲל‬‫ע‬ ַ‫תּ‬ ‫ֹא‬ ‫,ל‬ while in the Chronicle a transposition of the
words ‫ם‬ ֶ‫יה‬ֵ‫ֲל‬‫ע‬ and ‫ם‬ ֶ‫יה‬ ֵ‫חֲר‬ ַ‫א‬ was occasioned by a copyist's error, which in turn resulted in
the alteration of ‫ם‬ ֶ‫יה‬ֵ‫ֲל‬‫ע‬ into ‫ם‬ ֶ‫יה‬ֵ‫ֲל‬‫ע‬ ֵ‫.מ‬ This supposition, however, stands or falls with the
presumption that by ‫ה‬ֶ‫ֲל‬‫ע‬ ַ‫תּ‬ ‫ֹא‬ ‫ל‬ (Sam.) an attack is forbidden; but for that presumption
no tenable grounds exist: it would rather involve a contradiction between the first part of
the divine answer and the second. The last clause, “Come upon them from over against
the baca-bushes,” shows that the attack was not forbidden; all that was forbidden was
11

12. the making of the attack by advancing straight forward: instead of that, they were to try
to fall upon them in the rear, by making a circuit. The chronicler consequently gives us
an explanation of the ambiguous words of 2 Samuel, which might easily be
misunderstood. As David's question was doubtless expressed as it is in 1Ch_14:10, ‫הפל‬
‫ל‬ַ‫ע‬ ‫ה‬ֶ‫ֱל‬‫ע‬ ֶ‫א‬ ַ‫,ה‬ the answer ‫ה‬ֶ‫ֲל‬‫ע‬ ַ‫תּ‬ ‫ֹא‬ ‫ל‬ might be understood to mean, “Go not up against them,
attack them not, but go away behind them;” but with that the following ‫וגו‬ ‫ם‬ ֶ‫ה‬ָ‫ל‬ ָ‫את‬ ָ‫,וּב‬
“Come upon them from the baca-bushes,” did not seem to harmonize. The chronicler
consequently explains the first clauses of the answer thus: “Go not up straight behind
them,” i.e., advance not against them so as to attack them openly, “but turn thyself away
from them,” i.e., strike off in such a direction as to turn their flank, and come upon them
from the front of the baca-bushes. In this way the apparently contradictory texts are
reconciled without the alteration of a word. In 1Ch_14:17, which is wanting in Samuel,
the author concludes the account of these victories by the remark that they tended
greatly to exalt the name of David among the nations. For similar reflections, cf. 2Ch_
17:10; 2Ch_20:29; 2Ch_14:13; and for ‫ם‬ ֵ‫שׁ‬ ‫א‬ֵ‫ֵצ‬‫יּ‬ַ‫ו‬, 2Ch_26:15.
ELLICOTT, " (2) And David perceived . . .—And David knew that Jehovah had
appointed him. The willing alliance of the powerful sovereign of Phoenician Tyre
was so understood by David. The favour of man is sometimes a sign of the approval
of God—always, when it results from well-doing (Genesis 39:21; Luke 2:52).
For his kingdom was lifted up on high.—Samuel, “and (he knew) that he had lifted
up his kingdom.” Perhaps our text should be rendered, viz., that his kingdom was
lifted up on high.”
Lifted up.—Aramaic form (nissêth).
Because of.—For the sake of.
On high.—A favourite intensive expression with the chronicler (1 Chronicles 20:5; 1
Chronicles 21:17, &c.).
Kingdom.—The Hebrew term (malkûth) is more modern than that in Samuel
12

13. (mamlãkhăh).
This verse helps us to understand how David was “a man after God’s own heart.”
His innate humility recognises at once the ground of his own exaltation as not
personal, but national.
PULPIT, "Was lifted up. The passage in Samuel reads ‫א‬ ֵ‫שׂ‬ִ‫,נ‬ the Piel conjugation.
The present form is obscure, ‫את‬ ֵ‫שׂ‬ִ‫נ‬ . It may be considered either an irregular Niphal
third pers. fem.; or Niphal infin, absolute (2 Samuel 19:43); or possibly even an
irregular Piel form, in which case the pronoun "he" will need to be supplied as the
subject. Supposing that any special connection subsists between this and the
previous verse, it is not necessary to consider it remote. Then, as now, the building
of a house for one's self, much more the building of a noble palace on the part of a
king, is an indication of feeling settled and "confirmed." It was a partial indication
of the "lifted-up kingdom" that the king should have a palace of unwonted
magnificence. This must have weighed all the more in the case of a nation which, not
for its sacred things, nor for its king, nor for its people, had ever had as yet any
adequate and worthy housing,
3 In Jerusalem David took more wives and
became the father of more sons and daughters.
JAMISON, "1Ch_14:3-7. His wives.
David took more wives at Jerusalem — (See on 2Sa_3:5). His concubines are
mentioned (1Ch_3:9), where also is given a list of his children (1Ch_14:5-8), and those
born in Jerusalem (2Sa_5:14-16). In that, however, the names of Eliphalet and Nogah do
not occur, and Beeliada appears to be the same as Eliada.
13

14. ELLICOTT, "(3) And David took more wives.—The verse is considerably
abbreviated as compared with Samuel, which reads, “concubines and wives from
Jerusalem, after he had come from Hebron.” The concubines are not omitted
because of offence, for they are mentioned in 1 Chronicles 3:9.
PULPIT, "David took more wives. As matter of course, we do not look in this
connection for any remarks to be made by the writer condemnatory of David's
enlargement of the harem, or of his having an harem at all. Yet it is open to us to
note how, at a time when polygamy was "winked at," and no sin was necessarily to
lie on this account at the door of David, yet by this very thing he was undermining
the peace and unity of his own family, the comfort of his declining years once and
again, and the very stability of his house in the days of Solomon his son. The less
necessitated we are to regard David's polygamy in the light of individual sin, the
more emphatic in the light of history does the tendency of the practice proclaim
itself as thoroughly and irredeemably bad.
4 These are the names of the children born to him
there: Shammua, Shobab, Nathan, Solomon,
CLARKE, "These are the names of his children - In 2Sa_5:14-16 (note), eleven
persons only are mentioned in the Hebrew text, but the Septuagint has twenty-four, here
there are thirteen, and all the versions have the same number, with certain varieties in
the names. - See the notes there.
ELLICOTT, " (4) His children.—Literally, the born. Samuel has a different word
from the same root, and omits the relative pronoun and its verb. (For the names,
comp. 1 Chronicles 3:5-9, Notes, and 2 Samuel 5:14-16.) The list is repeated here
because it occurred at this point in the document which the historian was copying,
14

15. and perhaps also as an instance of David’s prosperity, which is the topic of the
section.
Nathan.—“And Nathan” (Samuel) must be right. The conjunction occurs
throughout the list. Joseph, “the husband of Mary, of whom was born Jesus,”
traced his descent from this son of David (Luke 3:23-31).
PULPIT, "The names of his children which he had in Jerusalem. The names of the
children born to David in Hebron are given in 1 Chronicles 3:1-4. For a comparison
of this list with that of 1 Chronicles 3:5-9, see that place. It will be observed that the
present list agrees with that of Samuel in respect of eleven names, and with 1
Chronicles 3:5-8, so far as number goes, with all thirteen.
5 Ibhar, Elishua, Elpelet,
6 Nogah, Nepheg, Japhia,
7 Elishama, Beeliada[a] and Eliphelet.
COKE, "1 Chronicles 14:7. And Beeliada— In the parallel place, 2 Sam. ch. 1
Chronicles 5:16., as also in the third chapter and eighth verse of this book, the same
person is called Eliada. See Houbigant and Pilkington.
David Defeats the Philistines
15

16. 8 When the Philistines heard that David had been
anointed king over all Israel, they went up in full
force to search for him, but David heard about it
and went out to meet them.
JAMISON, "1Ch_14:8-17. His victories over the Philistines.
all the Philistines went up to seek David — in the hope of accomplishing his ruin
(for so the phrase is used, 1Sa_23:15; 1Sa_24:2, 1Sa_24:3) before his throne was
consolidated. Their hostility arose, both from a belief that his patriotism would lead him,
ere long, to wipe out the national dishonor at Gilboa, and by fear, that in any invasion of
their country, his thorough knowledge of their weak points would give him superior
advantages. They resolved, therefore, to surprise and crush him before he was fairly
seated on his throne.
HENRY 8-17, "This narrative of David's triumph over the Philistines is much the
same with that, 2Sa_5:17, etc. 1. Let the attack which the Philistines made upon David
forbid us to be secure in any settlement or advancement, and engage us to expect
molestation in this world. When we are most easy something or other may come to be a
terror or vexation to us. Christ's kingdom will thus be insulted by the serpent's seed,
especially when it makes any advances. 2. Let David's enquiry of God, once and again,
upon occasion of the Philistines' invading him, direct us in all our ways to acknowledge
God - in distress to fly to him, when we are wronged to appeal to him, and, when we
know not what to do, to ask counsel at his oracles, to put ourselves under his direction,
and to beg of him to show us the right way. 3. Let David's success encourage us to resist
our spiritual enemies, in observance of divine directions and dependence on divine
strength. Resist the devil, and he shall flee as the Philistines did before David. 4. Let the
sound of the going in the tops of the mulberry trees direct us to attend God's motions
both in his providence and in the influences of his Spirit. When we perceive God to go
before us let us gird up our loins, gird on our armour, and follow him. 5. Let David's
burning the gods of the Philistines, when they fell into his hands, teach us a holy
indignation against idolatry and all the remains of it. 6. Let David's thankful
acknowledgment of the hand of God in his successes direct us to bring all our sacrifices
of praise to God's altar. Not unto us, O Lord! not unto us, but to thy name give glory. 7.
Let the reputation which David obtained, not only in his kingdom, but among his
neighbours, be looked upon as a type and figure of the exalted honour of the Son of
David (1Ch_14:17): The fame of David went out into all lands; he was generally talked
of, and admired by all people, and the Lord brought the fear of him upon all nations. All
16

17. looked upon him as a formidable enemy and a desirable ally. Thus has God highly
exalted our Redeemer, and given him a name above every name.
ELLICOTT, "Verse 8
II.—DAVID’S TWO VICTORIES OVER THE PHILIS TINES
(1 Chronicles 14:8-16; 2 Samuel 5:17-25).
Although placed here after the account of the palace building, this invasion must
have occurred earlier in the reign of David, and probably soon after the storming of
Jerusalem, a proof of capacity, which would rouse the Philistines to combined action
against the new sovereign of Israel. (Comp. 1 Samuel 13)
(8) David was anointed.—Samuel, “they had anointed David.” The verb in each case
is mashah, from which is derived Mashȋah=Messiah.
Over all Israel.—The word “all,” omitted in Samuel, contrasts David’s second
election with his first as king of Judah only.
To seek David.—With hostile intent. The verb is so used in 1 Samuel 26:2.
Went out against them.—Literally, before them (1 Chronicles 12:17). Samuel has,
“went down to the stronghold.” The term “stronghold” (měçûdâh) designates the
“castle of Zion” (1 Chronicles 11:5; 1 Chronicles 11:7), and also David’s old refuge,
the rock and cave of Adullam, in the valley of Elah. The latter is probably intended
here. As on former occasions, the Philistine forces were likely to choose the route
through the valley of Elah (coınp. 1 Samuel 18:1-2), and David “went down” from
Zion “to meet them” there.
PULPIT, "1 Chronicles 14:8
David… went out against them. From a careful comparison of this passage with the
parallel and with 2 Samuel 23:12-14, it appears likely that the meaning is that
"David went out against them" after having "gone down" first to the "hold,"
probably at the "cave of Adullam" (1 Chronicles 11:15-17). When it is said that the
Philistines went up to seek David, the sequel makes it evident that they did not seek
him as friends. And it is to be remembered that the Philistines held territory near
Jerusalem at this time, and to the north of it (1 Samuel 31:7-9).
17

18. 9 Now the Philistines had come and raided the
Valley of Rephaim;
ELLICOTT, " (9) And the Philistines came.—Now the Philistines had come. The
narrative goes back to 1 Chronicles 14:8 a. The invaders had approached by
another road than usual, and encamped in the valley of Rephaim (1 Chronicles
11:15).
Spread themselves.—The chronicler has given an easier term than that used in
Samuel.
PULPIT, "1 Chronicles 14:9
Spread themselves. The root, ‫ט‬ ַ‫שׁ‬ָ‫פ‬ appears here for the ‫ש‬ ַ‫ָט‬‫נ‬ of the parallel place. So
also again in 1 Chronicles 14:13 of this chapter. In the valley of Rephaim; i.e. of
giants, though some translate "healers," and yet others "chiefs." Though not
Canaanites, they once held portions of Canaan. Their origin is very uncertain.
Kalisch thinks they were descendants of Japheth (Genesis 14:5; Genesis 15:20;
Deuteronomy 11-2:9 ; Deuteronomy 3:11). The "valley" was south of Jerusalem, but
whether more south-east or south-west is not certain; probably the former (Joshua
15:8; Joshua 18:16; Isaiah 17:5).
10 so David inquired of God: “Shall I go and
18

19. attack the Philistines? Will you deliver them into
my hands?”
The Lord answered him, “Go, I will deliver them
into your hands.”
ELLICOTT, " (10) And David enquired of God.—How? Through the high priest
Abiathar, who sought Divine direction by means of the Urim and Thummim, or
sacred lots, which he carried in a pouch on his breast, which was fastened to the
ephod, or priestly mantle. (See Exodus 28:30; Exodus 39:21; Leviticus 8:8; Numbers
27:21; 1 Samuel 14:18-19; 1 Samuel 14:37; 1 Samuel 14:41; 1 Samuel 23:9; 1 Samuel
28; 1 Samuel 30:7-8.)
Against.—Samuel, “unto.” There should be a comma, not a query, at “Philistines;”
the whole sentence forms but one question in the Hebrew. Samuel gives two distinct
questions, disconnected from each other. The rest of the verse is abridged here.
(Comp. Samuel.)
PULPIT, "1 Chronicles 14:10
David inquired of God. The "inquiring" was made, as matter of course, through the
high priest, and not merely, as we should say, in private prayer ( 1:1, 1:3; 20:23,
20:27; 1 Samuel 23:2, 1 Samuel 23:4; 1 Samuel 30:8; 2 Samuel 2:1). The directness
of the Divine answer was some echo of the old reply when Judah was authorized to
go up against the Canaanites ( 1:2).
BI, "And David inquired of God.
Inquiring of God
The Israelites usually asked counsel of God by the ephod, the Grecians by their oracles,
the Persians by their magi, the Egyptians by their hierophantae, the Indians by their
gymnosophistae, the ancient Gauls and Britons by their Druids, the Romans by their
augures or soothsayers. It was not lawful to propose any matter of moment in the senate,
19

20. priusquam de coelo observatum erat, before their wizards had made observations from
the heaven or sky. That which they did impiously and superstitiously, we may, nay we
ought to do in another sense, piously, religiously, conscionably, i.e., not to embark
ourselves into any action of great importance and consequence, priusquam de Coelo
observatum est, before we have observed from Heaven, not the flight of birds, not the
houses of planets, or their aspects or conjunctions, but the countenance of God, whether
it shineth upon our enterprises or not, whether He approve of our projects and designs
or not. (J. Spencer.)
11 So David and his men went up to Baal
Perazim, and there he defeated them. He said, “As
waters break out, God has broken out against my
enemies by my hand.” So that place was called
Baal Perazim.[b]
CLARKE, "Like the breaking forth of waters - “And David said, The Lord hath
broken the enemies of David like to the breaking of a potter’s vessel full of water.” - T.
JAMISON, "they came up to Baal-perazim; and David smote them there —
In an engagement fought at Mount Perazim (Isa_28:21), in the valley of Rephaim, a few
miles west of Jerusalem, the Philistines were defeated and put to flight.
ELLICOTT, " (11) So they came up to Baal-perazım.—And they: that is, David and
his troops. Samuel, “And David came into Baal-perazim.” The locality is unknown.
The prophet Isaiah (1 Chronicles 28:21) refers to these two victories of David: “For
Jehovah shall rise up as in Mount Perazim, he shall be wroth as in the valley of
Gibeon, that he may do his work, his strange work; and bring to pass his act, his
strange act.” Such a reference proves the great moment of the events so briefly
chronicled here.
God hath broken in upon mine enemies.—Samuel has “Jehovah” here and in 1
20

21. Chronicles 14:10 a, and again in 1 Chronicles 14:14-15. (See Note, 1 Chronicles
13:12.) True to his character, David owns the mighty hand of God in the results of
his own valour. (Comp. 1 Chronicles 17:16, sqq.) He is conscious of being God’s
instrument. Contrast the haughty self-confidence of the Assyrian conqueror (Isaiah
10:5-15).
By mine hand.—Samuel, “before me;” and so the Syriac and Arabic here. The
Hebrew phrases are probably synonymous. (Comp. 1 Samuel 21:14, “in their hand,”
i.e., before them.) In Arabic, “between the hands” means before. Our text seems the
more original here.
Like the breaking forth of waters.—David’s forces probably charged down the
slopes of Mount Perazim (Isaiah 28:21), like a mountain torrent, sweeping all before
it.
They called.—An explanation of Samuel, which has “he [i.e., one] called.” The
remark indicates the antiquity of the narrative. (Comp. the frequent verbal plays of
this kind in the stories of the Book of Genesis.)
Baal-perazim.—Lord, or owner, of breaches, or breakings forth. “Baal” may refer
to Jehovah ( comp. 1 Chronicles 9:33, Note); and perâzîm may have also meant the
fissures or gullies on the mountain-side. It is the plural of the word perez (1
Chronicles 13:11).
PULPIT, "1 Chronicles 14:11
Baal-perazim; literally, master of breaches. Gesenius traces this meaning, through
the intermediate idea of "possessor," to that (in this case, that place), which
"possesses," i.e. is the subject of such a signal overwhelming as is here described,
the scene of overwhelming defeats, like the irresistible rush of waters (Isaiah 28:21).
12 The Philistines had abandoned their gods
there, and David gave orders to burn them in the
21

22. fire.
BARNES, "When they had left their gods there - The practice of carrying
images of the gods to battle was common among the nations of antiquity, and arose from
the belief that there was virtue in the images themselves, and that military success would
be obtained by means of them.
JAMISON, "when they had left their gods — (See on 2Sa_5:21).
ELLICOTT, " (12) And when they had left their gods there.—Samuel, “their
images.” Our word is explanatory.
David gave a commandment, and they were burned with fire.—Samuel, “And David
and his men carried them off” (Heb.). The two statements are not incompatible, and
may both have existed in the same original text. The chronicler is careful to record
David’s compliance with the law of Deuteronomy 7:25.
PULPIT, "And when they had left their gods there. The parallel translates more
literally, "And there they left," as we might also do here; and goes on to read" their
images," in place of "their gods" (2 Samuel 5:21). These they burned with fire,
according to the command of Deuteronomy 7:5, Deuteronomy 7:25.
13 Once more the Philistines raided the valley;
JAMISON, "the Philistines yet again spread themselves — They renewed the
campaign the next season, taking the same route. David, according to divine directions,
22

23. did not confront them.
14 so David inquired of God again, and God
answered him, “Do not go directly after them, but
circle around them and attack them in front of the
poplar trees.
JAMISON, "Go not up after them — The text in 2Sa_5:23, more correctly has,
“Go not up.”
turn away from them — that is, by stealing round a baca-grove, come upon their
rear.
ELLICOTT, " (14) Therefore David enquired.—The first half of this verse is fuller
and clearer than in Samuel. The second half must be adjusted by comparison with
the older text, which reads, “Thou must not go up [LXX., “to meet them “]; go
round to their rear, and come upon them in front of the baca trees.” Probably the
terms rendered “after them” and “from them” should be slightly modified and
transposed in our text. This will give, “Go not up against them; go round to their
rear,” &c., as in Samuel.
Mulberry trees.—The traditional Jewish rendering of beka’îm, a Hebrew word only
occurring here and in the parallel passage of Samuel. Probably the kind of balsam
tree called băkâ by the Arabs is meant. It sheds a gum like tears, whence its name.
(Heb., băkâ, “to weep.”) (Comp. Psalms 84:6.)
PULPIT, "Go not up after them; turn away from them, and come upon them over
against the mulberry trees. The meaning of the directions as here given is
sufficiently evident, yet it is somewhat more forcibly expressed in the parallel place,
"Thou shalt not go up," i.e. "against the Philistines" (see our tenth verse, and note
the form of David's inquiry); "but fetch a compass behind them." The mulberry
23

24. trees were evidently behind the Philistines. The Hebrew word for the trees here
spoken of is ‫ים‬ ִ‫א‬ָ‫כ‬ ְ‫בּ‬ַ‫,ה‬ and the correct rendering of it is probably neither "mulberry"
nor, as the Septuagint and Vulgate translate, "pear" trees. But judging from the
probable derivation ( ‫ָה‬‫כ‬ָ‫,בּ‬ to weep), they were trees of the balsam species, and it
seems that this is as far as we can safely conjecture. One of the latest authorities
pronounces it an "unknown species." The tree, strange to say, is only mentioned
here and in the parallel place. A summary of opinions as to the tree intended may be
found in Smith's 'Bible Dictionary,' 2:439, and this is just sufficient to show that it is
not as yet identified with any semblance of certainty. However, it is easy to
understand hew the balsam species, from which the exuding gum resembles "tears,"
might come by the name set forth in the present Hebrew root.
BI 14-17, "And it shall be, when thou shalt hear a sound of going in the tops of the
mulberry trees.
The sound in the mulberry trees
What this “sound of going” was exactly we cannot tell. It probably resembled the march
of an army in the air. A host of unseen angels may have moved above the mulberry
groves, striking terror into the hearts of the barbarians and sending them into
precipitate retreat. As they retreated, they fell into the hands of the Israelites (who had
swung around to their rear), and were routed with complete discomfiture.
I. That God signals to His people to take certain steps at certain times. Then it is their
duty to bestir themselves. When the Deluge was about to descend upon a guilty world,
Noah was commanded to bestir himself and prepare an ark for the saving of his
household. When the fire-shower was coming upon Sodom, Lot was laid hold of by
God’s angels and urged to escape for his life. When the children of Israel were in peril of
being overwhelmed by the Egyptians, God signalled to them the order to advance, and
by a majestic pillar of cloud led them through the parted sea. All sacred history is
studded with illustrations of this truth. Martin Luther, discovering the “open secret” in
the convent Bible at Erfurth, and hammering his theses on the church door of
Wittemburg; the young Wesleys, awakened at Oxford and sent out to awaken slumbering
Britain, were simply God’s agents bestirring themselves at the Divine signal.
II. God has His “set times to favour Zion.” One of these was the memorable day of
Pentecost. The faithful men and women in the upper room heard a sound as of a mighty
rushing wind, and the baptism of fire descended. God moved, and His people were on
their feet promptly. Each man, each woman obeys the signal. The Word of God grows
mightily and prevails. The secret of this marvellous success is that Christians promptly
and thoroughly co-operated with the Divine Spirit.
III. A personal application. There are times when each child of Jesus hears the “sound of
the going in the mulberries.” Let them be improved. Do not let us lose heaven’s fair
wind. When we get fresh insight into the Word, let us open it to others. When our hearts
are stirred with sympathy for sinners, then is the time to “pull them out of the fire.” If
the Holy Spirit is striving with us, then is the time to strive with Him to save men from
24

25. eternal death. As God moves in us, let us move for the salvation of those within our
reach.
IV. A time of trial is often a time of especial blessing. I have read of a German baron who
stretched between the towers of his castle a set of iron wires. In calm weather the wires
were silent. But when the winds arose these metallic chords began to play, and in the
height of the gale this hurricane-harp gave out glorious music. So is it with a child of
God. In seasons of calm and quiet prosperity he may too often become silent, inactive,
useless. But when the storms of trial strike him his soul-harp awakes to new melodies of
love and faith, and his life becomes as a stringed instrument struck by the hand of Jesus.
Open your heart to the voice and the influences of the Divine and Loving Spirit. Let the
time of trial be the time for doing God’s will, and at least one soul will taste the joys of a
true revival! (Theodore L. Cuyler, D. D.)
The repeated question
The word “again” contains the kernel of the special teaching here.
I. How David acted here.
1. A wise self-distrust. Self-distrust may be sinful, as it was in the case of Moses, who
could not overcome his diffidence even when God had given him the greatest of all
encouragements, saying “Certainly I will be with thee.” But there is a distrust of self,
which is healthy and which leads a man on to be strong in the Lord and the power of
His might; and that was what David had now and what secured his success.
2. A full confidence in God. He confided all the circumstances of his case to God.
3. A spirit of obedience. He was ready to abide by the Divine directions.
4. A recognition of wisdom beyond his own.
II. How David might have acted.
1. He might have said the means which I had before will be enough now; I have very
recently defeated those Philistines; their resources I know are much impaired, mine
are not; I will go out against them at once. Such reasoning would have been wrong.
Means which we have had before, even though intact, are not of necessity enough for
us in a new emergency. The same circumstances seldom happen with every incident
precisely alike. We may not see where the differences lie, but they may exist
nevertheless; and perhaps it is precisely one of those unseen differences which will
defeat us.
2. He might have contented himself with thinking generally that God would be with
him. For this particular enterprise David asked specific advice. Specific acts of
recognition of God receive specific blessings. Lessons—
1. The value of all close contacts with God.
2. We need not be afraid of wearying God with our frequent comings.
3. The value of new infusions of God’s wisdom and strength into all old, well known,
well tried and successful means. The means will never be any more to us than what
God enables them to be.
25

26. 4. Nothing need grow old with God to keep it fresh.
III. What came of David’s acting thus? In all probability escape from defeat. The way
which God pointed out in answer to David’s inquiry, involved much from him.
1. Apparent cowardice.
2. Much self-restraint; but all these were but the preliminaries to triumph—the short
time of waiting before God’s plan was perfected in victory.
Let us permit God’s answers to work themselves out. They must generally evolve. We
cannot consult God with reverence, obedience and love, without His taking an interest in
whatever we bring before Him. (P. B. Power, M. A.)
The battle of Gibeon
I. A special change of tactics.
II. A special sign by which these tactics are carried out.
1. A supernatural sign.
2. A disciplinary sign. Requiring an upward look, an open eye to see, an attentive ear
to hear.
3. A typical sign. In the setting up of Christ’s kingdom, disciples waited to be
equipped for work. (J. Wolfendale.)
Signals for duty
I. God’s answer to man’s prayer.
1. Prayer for knowledge of duty.
2. Prayer for assurance of Success.
II. God’s help in man’s circumstances.
III. God’s signal for man’s action. We need not only to know, and strength to obey God’s
will, but the signal to “go” at the right time. A detachment on one occasion waited for
orders, longed to join their comrades in battle, instead of standing in silence, exposed to
danger. At length Wellington gave the command, and the attack was successful. “They
serve who stand and wait.” (J. Wolfendale.)
A wise tarrying
Xerxes, monarch of Persia, had invaded Greece with an army and a fleet. Against the
latter the ships of the Greeks were drawn up, and were ready to sail down the bay to
attack the Persians. But Themistocles, the commander, delayed. The men grew
impatient and began to fret at the delay. Still he refused to give the order to advance.
Discontent now became almost mutiny. Some said Themistocles was a coward; others
declared that he had sold out to the enemy. But Themistocles was waiting for the land
breeze. He knew that every morning, about nine o’clock, the breeze blew from the land,
26

27. and by waiting for it to spring up, it would be possible to use the sails and it would be
unnecessary to use the oars, and so every rower would become a fighter—thus his
warriors would be increased in numbers. His delay meant success and victory as the
sequel proved. In the spiritual work of to-day there is a wise tarrying and a foolish haste.
Oh, if we could hear more said about the spiritual preparation, we are sure more would
be accomplished in aggressive inroads upon the enemy! Let us insist that the Church be
led to look for and expect the breath of the Holy Ghost, and then every man will be a
soldier.
Before thee
1. A word of consolation in sore distress.
2. A word of encouragement amid inward conflict.
3. A word of exhortation to unconditional obedience of faith.
4. A word of assurance of the victory which the Lord gives. (J. P. Lange.)
The rustling of the Lord’s approaching help
1. Dost thou wait for it at His bidding?
2. Dost thou hear it with the right heed?
3. Dost thou understand it in the right sense?
4. Dost thou follow it without delay? (J. P. Lange.)
Victory comes from the Lord
1. When it is beforehand humbly asked for according to the Lord’s will and word.
2. When the battle is undertaken in the Lord’s name end for His cause.
3. When it is fought with obedient observation of the Lord’s directions and guidance.
(J. P. Lange.)
15 As soon as you hear the sound of marching in
the tops of the poplar trees, move out to battle,
because that will mean God has gone out in front
of you to strike the Philistine army.”
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28. CLARKE, "A sound of going - “When thou shalt hear the sound of the angels
coming to thy assistance, then go out to battle; for an angel is sent from the presence of
God, that he may render thy way prosperous.” - T.
JAMISON, "for God is gone forth before thee — “a sound of going in the tops of
the mulberry trees,” that is, the rustling of the leaves by a strong breeze suddenly rising,
was the sign by which David was divinely apprised of the precise moment for the attack.
The impetuosity of his onset was like the gush of a pent-up torrent, which sweeps away
all in its course; and in allusion to this incident the place got its name.
ELLICOTT, " (15) A sound of going.—Rather, the sound of marching. The sign
may have been a natural one. David was to listen for the wind rustling in the tops of
the bacas—a sound like that of walking on dead leaves—and then to make his
attack. (But comp 2 Kings 7:6.) But we are reminded, in connection with this
fragment of David’s history, that all ancient people attached a prophetic import to
the motion and rustling of leaves. Omens from trees are mentioned in the table of
contents of the great Assyrian work on terrestrial omens, compiled by order of
Sargon of Agadê or Accad (about 2200 B.C.). Comp. also the speaking oaks of
Dodona, the laurel of Delos (Virg. Æn. iii. 91), and that of Delphi (Hymn to Apollo,
393). The “oak of the diviners” (Judges 9:37), and perhaps Deborah’s palm-tree,
and even the burning bush, must be referred to the same order of ideas. The Arabs
believe the thorny bushes of the gharqad capable of uttering prophetic words; and
with them the samûra, or Egyptian thorn, is sacred. These analogies, however, do
not militate against the reality or the miraculous character of the Biblical
occurrence. The Divine communications with man always assume the form best
adapted for striking the mind amidst reigning ideas. Biblical visions, e.g., always
have the colour of the seer’s environment: those of Joseph are Egyptian; those of
Ezekiel in the Exile, Assyrian. (See, further, Lenormant, La Divination en Chaldée).
Then thou shalt go out to battle.—A paraphrase of the term used in Samuel.
For God is gone forth.—“Then” (Samuel), viz., “when thou hast heard the signal.”
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29. PULPIT, "A sound of going. This is net a mere generic or longer form of expression
to signify a sound itself. There is significance in the word "going." The sense of the
Hebrew word would be thrown out more emphatically by such a rendering as, the
sound of steps (literally, stepping). When the motion of the agitated leaves simulated
the sound of steps, the stepping of men, then David and his army were to step forth
to battle. Though the root of the "stepping" spoken of as heard in the trees is not
identical with that of the "going" repeated twice in the remainder of the verse—
Then thou shalt go out… for God is gone forth—yet it does alliterate to some extent
with it, and rather creates the impression that it was intended to do so. However, the
parallel place does not sustain this impression, inasmuch as a different word, "Thou
shalt bestir thyself," is there employed, in place of the first occurrence of our
supposed alliteration, in the clause, "Thou shalt go out." There is something stirring
to the imagination, and probably it was felt so by David and his men, in the signal
unseen yet not unheard, and in a sense not of earth, but midway between earth and
heaven. The very various voices of the various trees, according to the character of
their foliage, may well set poetry going, and startle or fascinate imagination, as the
case may be. The music of one tree or grove is as different from that of another as
can be—listen to the difference between the melancholy plaint so unceasing of some
plantation of firs, and the multitudinous, silvery, rippling of but one white poplar of
good size. Presumably the sound in the present ease more resembled that of the
steady tramp of them that march.
16 So David did as God commanded him, and
they struck down the Philistine army, all the way
from Gibeon to Gezer.
JAMISON, "from Gibeon ... to Gazer — Geba or Gibea (2Sa_5:25), now Yefa, in
the province of Judah. The line from this to Gazer was intersected by the roads which led
29

30. from Judah to the cities of the Philistines. To recover possession of it, therefore, as was
effected by this decisive battle, was equivalent to setting free the whole mountain region
of Judah as far as their most westerly slope [Bertheau].
ELLICOTT, " (16) David therefore.—And David did. Samuel adds “so.”
And they smote the host (camp).—Samuel, “and he smote the Philistines.” (Comp. 1
Chronicles 14:11.)
From Gibeon.—The present Hebrew text of Samuel has Geba. The LXX. agrees
with Chronicles in reading Gibeon, but the Targum, Syriac, and Arabic read Geba.
Gibeon lay about six miles north-west of Jerusalem, between the valley of Rephaim
and Gezer. Isaiah 28:21 supports this reading.
Even to Gazer (or Gezer).—Gazer is the so-called pausal form. Comp. Pharez
(Perez) and Japhet ( Yepheth). The text of Samuel has, “until thou come to Gezer;”
the Chronicles, “even unto Gezer-ward.” (See Joshua 12:12; 1 Kings 9:15-17.)
PULPIT, "Gibeon. The parallel reads Geba. As Geba and Gibeon were both situate
very near to Jerusalem (on the north), as well as near to one another, both texts may
be correct, and each mean what it says. But Isaiah 28:21 confirms the reading
Gibeon. It is evident that Gibeon was no appropriate resting-place for the ark (1
Chronicles 13:3, 1 Chronicles 13:4; 2 Chronicles 1:3). The nearness of the
Philistines' approach to the city of Jerusalem marks their daring on the one hand,
and the loud call now for the merciful interposition of Jehovah on behalf of his
people. Gazer. Hebrew ‫ה‬ ָ‫ְר‬‫ז‬ָ‫גּ‬, both here and in the parallel because of the accent. Else
the name is Gezer ( ‫ֶר‬‫ז‬ֶ‫גּ‬ ). It was about two hours distant from Gibeon, and to the
north of it (Joshua 10:33; Joshua 12:12; Joshua 21:21; 1:29; 1 Chronicles 20:4), or
"four Roman miles northward from Nicopolis ('Onomasticon'); now the large ruin
of Tell Jezar".
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31. 17 So David’s fame spread throughout every land,
and the Lord made all the nations fear him.
CLARKE, "Into all lands - That is, all the surrounding or neighboring lands and
nations, for no others can possibly be intended.
COKE, "1 Chronicles 14:17. All lands— The word ‫כל‬ kal, translated all, is to be
rendered according to the subject to which it is applied; sometimes by all is meant
only a great many, or the greatest part: sometimes it does not signify a whole, but
only complete or perfect; and sometimes, only in a more restrained sense, sincere or
well disposed. Hence Bishop Patrick in the present passage very justly limits the
term to the neighbouring countries and people. See Noldius on ‫כל‬ .
REFLECTIONS.—1st, The account of Hiram's kindness and David's family we had
2 Sam. ch. 1 Chronicles 5:11. (1.) Like Hiram, we should not envy our neighbour's
prosperity, but rejoice in it, and wish to increase it. (2.) Like David, we should
consider every temporal blessing that we possess, as lent us of the Lord, to be
improved for his glory, and the good of mankind.
2nd, The Philistines' invasions, and David's victories we heard before. They give us,
(1.) A comfortable emblem of the conquests which Jesus hath made for us of all our
enemies. (2.) They admonish us of the restless enmity of the seed of the serpent
against the children of God. (3.) They teach us, with David, to cry to God for
direction in all our difficulties, and to ascribe to him the praise of all our mercies.
(4.) David's son and David's Lord hath gotten him a greater name, by his victories
over sin, and death, and hell: in him his people rejoice; before him his enemies
tremble.
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32. ELLICOTT, " (17) This verse is not in Samuel. It looks like a concluding reflection
of the chronicler’s, similar to 2 Chronicles 17:10; 2 Chronicles 20:29.
The fame of David went out.—David’s name. The same phrase recurs in 2
Chronicles 26:15.
All lands.—All the lands. (Comp. Psalms 19:4.)
And the Lord brought the fear of him upon all nations.—Yet this fear was, as we
should say, the natural effect of his victories. In the view of the chronicler, David’s
success in arms, with all its consequences, was the work of Jehovah. The Hebrew
phrase is similar to that in Esther 8:17.
Footnotes:
1 Chronicles 14:7 A variant of Eliada
1 Chronicles 14:11 Baal Perazim means the lord
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33. who breaks out.
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