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From: 2 Samuel 5:1-7, 10

David is Anointed King of Israel at Hebron

[1] Then all the tribes of Israel came to David at Hebron, and said, “Behold, we
are your bone and flesh. [2] In times past, when Saul was king over us, it was
you that led out and brought in Israel; and the Lord said to you, ‘You shall be
shepherd of my people Israel, and you shall be prince over Israel.’” [3] So all the
elders of Israel came to the king at Hebron; and King David made a covenant with
them at Hebron before the Lord, and they anointed David king over Israel. [4] Da-
vid was thirty years old when he began to reign, and he reigned forty years. [5]
At Hebron he reigned over Judah seven years and six months; and at Jerusalem
he reigned over all Israel and Judah thirty-three years.

Capture of Jerusalem

[6] And the king and his men went to Jerusalem against the Jebusites, the inha-
bitants of the land, who said to David, “You will not come in here, but the blind
and the lame will ward you off”—thinking, “David cannot come in here.” [7] Never-
theless David took the stronghold of Zion, that is, the city of David. [10] And Da-
vid became greater and greater, for the LORD, the God of hosts, was with him.

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Commentary:

5:1-5. David’s consecration as king of Israel is told quite simply but the account
emphasizes details of primary importance in salvation history: the tribes of the
North and the South are all brothers: “we are your flesh and bone” (v. 1); the ima-
ges of the shepherd (v. 2), David’s original profession, conveys the notion of a ru-
ler and king who governs not for his own advantage but for the welfare of his sub-
jects; David’s covenant with the leaders (v. 3) is in line with the general doctrine
of covenant which is the basis of God’s relations with his people, and of those be-
tween Israelite and Israelite; the figures given for David’s reigns (seven as king of
Judah, forty as king of Judah and Israel) are symbols of plenitude. Even in the
New Testament the numbers seven and forty have the same connotation (cf. Mt
4:2; 18:22; Rev 1:11; Acts 4:22; etc.). Hebron, the place where David was also
anointed king of Judah, was the main city of the South; within it was the cave of
Mach-pelah (cf. Gen 25:9) and close to it was the sacred oak of Mamre. Howe-
ver, it was replaced by Jerusalem perhaps to show that a new kingdom warran-
ted a new royal base.

David is a figure of Jesus Christ on many counts, but they all derive from the fact
that he is king: Jesus Christ, too will be acclaimed King of Israel. “But what did
it mean for the Lord to be acclaimed the King of Israel? What did it mean to the
King of all ages to be recognized as the king of men? Christ did not become the
King of Israel in order to demand tributes or to raise armies and make war a-
gainst the enemies [of Israel]; he became the King of Israel to reign over souls,
to give counsel that leads to eternal life, to bring those who were filled with faith,
hope and Love to the Kingdom of heaven” (St Augustine, “In loannis Evangelium”,
51, 4).

The liturgy of the Church uses this passage from the book of Samuel for the so-
lemnity of Our Lord Jesus Christ, Universal King, together with the passage a-
bout the crucifixion (Lk 23:35-43). Jesus won his kingdom through his obedience,
which has its climax in death on the cross, bringing about the definitive salvation
of all mankind.

5:6-8:18. After being consecrated and acknowledged as king of all the tribes of
Israel, David devotes himself to building up a true kingdom with institutions, capi-
tal and frontiers. In these chapters we are told first of how he won Jerusalem and
chose it to be the political capital (5:6-12). The account goes on to deal with the
setting-up of the ark in Jerusalem (which makes it the religious capital: 6:1-23),
the institution of dynastic succession, to ensure the permanence of the monar-
chy (7:1-29), and, finally, the pushing out of frontiers thanks to territory taken
from the Philistines, thereby bolstering the country’s security (8:1-18).

In addition to dealing with social and political matters, this section is imbued with
religious teaching: Jerusalem, now established as the capital, becomes the sign
of divine protection (chap. 6); Nathan’s prophecy guarantees that dynastic suc-
cession is part of God’s salvific plan (chap. 7); and victory over the Philistines
means that God will ensure that peace reigns within the new frontiers.

5:6-12. Jerusalem was to be the capital, the center of national life, and also the
religious and doctrinal center up to New Testament times. In that city the Church
will be born, and from there its message will radiate.

As regards contemporary extra-biblical sources, the city is mentioned in Egyptian
texts of the nineteenth to eighteenth century BC as being a place hostile to Egypt
and letters from the fourteenth century BC found in El-Aniama, in northern Egypt,
mention it along with Gezer, Ashkelon and Lachish all Canannite cities but of no
great importance.

The Jebusites considered the fortress unassailable (cf. Josh 10:1-15; 15:63; Judg
1:21) so much so that they thought it could be defended even by the blind and the
lame (vv. 6 and 8). But David somehow managed to take it (see the RSVCE note).
He developed it (vv. 9-10), built his palace there, and declared it the city of David,
that is, the capital of the kingdom.

Its geographical position on the border between the north and south meant that
Jerusalem was strategically well situated, and it showed David was lord of all the
land, as God willed. To take Jerusalem he had first to overcome the Philistines (vv.
17-25), but the sacred writer, by bringing forward his account of the conquest of
Zion and putting it in here, is using literary license to emphasize that David’s main
military achievement was the taking of Jerusalem and the establishment there of
his court.

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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Mark 3:22-30

Allegations of the Scribes

[22] And the scribes who came down from Jerusalem said, “He (Jesus) is pos-
sessed by Beelzebul, and by the prince of demons He casts out the demons.”
[23] And He called them to Him, and said to them in parables, “How can Satan
cast out Satan? [24] If a kingdom is divided against itself, that kingdom cannot
stand. [25] And if a house is divided against itself, that house will not be able to
stand. [26] And if Satan has risen up against himself and is divided, he cannot
stand, but is coming to an end. [27] But no one can enter a strong man’s house
and plunder his goods, unless he first binds the strong man; then indeed he may
plunder his house.”

Sins Against the Holy Spirit

[28] “Truly, I say to you, all sins will be forgiven the sons of men, and whatever
blasphemies they utter; [29] but whoever blasphemes against the Holy Spirit
never has forgiveness, but is guilty of an eternal sin”—[30] for they had said, “He
has an unclean spirit.”

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Commentary:

22-23. Even Jesus’ miracles were misunderstood by these scribes, who accuse
Him of being a tool of the prince of devils, Beelzebul. This name may be con-
nected with Beelzebub (which spelling is given in some codices), the name of a
god of the Philistine city of Eqron (Accaron), which means “god of the flies.” But
it is more likely that the prince of devils is called Beelzebul, which means “god
of excrement”: “excrement” is the word Jews used to describe pagan sacrifices.
Whether Beelzebub or Beelzebul, in the last analysis it refers to him to whom
these sacrifices were offered, the devil (1 Corinthians 10:20). He is the same
mysterious but real person whom Jesus calls Satan, which means “the enemy”,
whose dominion over the world Christ has come to wrest from him (1 Corinthians
15:24-28; Colossians 1:13f) in an unceasing struggle (Matthew 4:1-10; John 16:
11). These names show us that the devil really exists: he is a real person who
has at his beck and call others of his kind (Mark 5:9).

24-27. Our Lord invites the Pharisees, who are blind and obstinate, to think along
these lines: if someone expels the devil this means he is stronger than the devil:
once more we are exhorted to recognize in Jesus the God of strength, the God
who uses His power to free man from enslavement to the devil. Satan’s dominion
has come to an end: the prince of this world is about to be cast out. Jesus’ vic-
tory over the power of darkness, which is completed by His death and resurrec-
tion, shows that the light has already entered the world, as our Lord Himself told
us: “Now is the judgment of this world, now shall the ruler of this world be cast
out; and I, when I am lifted up from the earth, will draw all men to Myself” (John
12:31-32).

28-30. Jesus has just worked a miracle but the scribes refuse to recognize it “for
they had said `He has an unclean spirit’” (verse 30). They do not want to admit
that God is the author of the miracle. In this attitude lies the special gravity of
blasphemy against the Holy Spirit—attributing to the prince of evil, to Satan, the
good works performed by God Himself. Anyone acting in this way will become
like the sick person who has so lost confidence in the doctor that he rejects him
as if an enemy and regards as poison the medicine that can save his life. That
is why our Lord says that he who blasphemes against the Holy Spirit will not be
forgiven: not because God cannot forgive all sins, but because that person, in
his blindness towards God, rejects Jesus Christ, His teaching and His miracles,
and despises the graces of the Holy Spirit as if they were designed to trap him
(cf. “St. Pius V Catechism”, II, 5, 19; St. Thomas Aquinas, “Summa theologiae”,
II-II, q. 14, a. 3).

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.