2 Samuel Commentaries

2 Samuel 1

1:1—3:5 David ascends to the kingship of Judah.

1:1 the death of Saul. Second Samuel 1:1–14 begins where 1 Sam. 31:1–13 ends, with the death of Saul (cf. 1 Chr. 10:1–12). Amalekites. The mention of these people serves as a reminder of David’s obedience to the Lord (1 Sam. 30:1–31) and Saul’s disobedience (1 Sam. 15:1–33). See notes on Ex. 17:8–16. Ziklag. See notes on 1 Sam. 27:6; 30:1. This town was not so completely sacked and destroyed that David and his 600 men with their families could not stay there.

1:2 clothes torn and dust on his head. This was a common cultural sign of anguish and mourning over a death. Cf. 15:32; 1 Sam. 4:12.

1:4–12 See 1 Sam. 31:1–13; 1 Chr. 10:1–12.

1:6 chariots and horsemen. Chariots and horsemen were a symbol of power and strength (cf. Ex. 14:9; 1 Sam. 8:11; 13:5; 2 Sam. 8:4; 1 Kin. 4:26; 9:19; 10:26; 1 Chr. 19:6; 2 Chr. 1:14; 9:25; 12:3; 16:8; Dan. 11:40). The Philistines were in pursuit of Saul with an abundant number of warriors, making Saul’s escape hopeless.

1:8 Amalekite. The man claiming to have killed Saul was from among the people whom David recently slaughtered (v. 1), whom God wanted eliminated (Ex. 17:14; 1 Sam. 15:3), and who would plague Israel for generations (Ex. 17:16) due to Saul’s disobedience (1 Sam. 15:9–11).

1:10 killed him. The Amalekite claimed responsibility for Saul’s death, saying that Saul was still alive when he found him. However, 1 Sam. 31:3–6 makes it clear that Saul died by falling on his own sword, not by the hand of the Amalekite. Thus, this man, who may have witnessed Saul’s suicide, claimed to have killed Saul when in reality he had only reached his body before the Philistines and had fabricated the story to ingratiate himself with the new king by killing his enemy and by bringing Saul’s crown and bracelet to David. The crown and bracelet in the hands of the Amalekite show that he was the first to pass by the body of Saul.

1:12 mourned and wept and fasted. David demonstrates genuine, heartfelt grief for the death of Saul and Jonathan by mourning and weeping, as well as fasting, which were common ways to demonstrate grief (cf. Esth. 4:3; Joel 2:12).

1:14 the LORD’s anointed. Despite Saul’s many attempts on David’s life, David would not allow himself to see Saul as just a mere man or human monarch; he remained “the LORD’s anointed,” who occupied a sacred role before God (cf. 1 Sam. 24:1–15; 26:1–20).

1:15 execute him! This most certainly came as a great surprise to the Amalekite, for he intended to win the favor of David by saying he had killed Saul. This story is very similar to that of the men who later killed Ishbosheth, thinking they would be able to endear themselves to David (4:5–12).

1:16 Your blood is on your own head. David executed the Amalekite on the basis of his own testimony, not on the basis of the truthfulness of his story.

1:17 lamentation. David chose to have both Saul and his noble son Jonathan remembered through this lamentation, which would be taught to all Israel as a national war song.

1:18 the Song of the Bow. This was the title of the poem in which the word “Bow” may have been chosen with reference to Jonathan, whose bow is mentioned in v. 22. Book of Jasher. A poetic collection of Israel’s wars in which Israel’s events and great men were commemorated (cf. Josh. 10:13).

1:19 The beauty of Israel. Lit. the gazelle or antelope of Israel, the chosen symbol of youthful elegance and symmetry, most likely referring to Jonathan. Thus, the song began and ended with Saul’s noble son (vv. 25, 26). high places. These were open-air worship sites generally established at high elevations. In this case the high place was Mt. Gilboa, where Saul had died. How the mighty have fallen! They were not only Israel’s slain “beauty,” but Saul and Jonathan were mighty men who had fallen in battle. This phrase is repeated as a refrain in vv. 25 and 27.

1:20 Gath…Ashkelon. Two chief cities which together could represent all of the Philistine territory. Gath was situated in the eastern part of the Philistine territory, while Ashkelon was in the W by the sea. David did not want the Philistines to rejoice at the calamities of Israel as Israel had rejoiced at the defeat of the Philistines (1 Sam. 18:7).

1:21 no dew nor rain. David spoke a curse, seeking the absence of dew or rain upon the mountain where Saul and Jonathan died. not anointed with oil. It was necessary in those times to anoint a shield with oil (cf. Is. 21:5) to prevent the leather from being hard and cracked. But there on Mt. Gilboa lay the shield of Saul dried out, a symbol of defeat and death.

1:22 bow…sword. These two weapons were used by Saul and Jonathan with much power, accuracy, and effectiveness. It was also with the bow that Jonathan helped David escape Saul’s wrath (1 Sam. 20:35–42).

1:23 beloved. This generous commendation, including Saul who was seeking to kill David, showed David’s gracious, forgiving attitude—a model of gracious love (cf. Matt. 5:43–48).

1:26 Surpassing the love of women. The bond between David and Jonathan was strong. However, this does not mean that their friendship was necessarily superior to the bond of love between a man and a woman. The commitment shared between the two of them was a noble, loyal, and selfless devotion (cf. 1 Sam. 18:3), which neither of them had ever felt for a woman. Unlike love between a man and a woman in which a sexual element is part of the strong attraction, this love between these two men had no such sexual feature, yet was compellingly strong.

1:27 weapons of war. A figurative expression referring to Saul and Jonathan.

2 Samuel 2

2:1 David inquired of the LORD. After the death of Saul, David could move about the land freely as the Lord directed him. A contrast can be seen between Saul, who had inquired of the Lord and the Lord would not answer (cf. 1 Sam. 28:6) and David, who also inquired of the Lord and the Lord gave him direction. cities of Judah. David sought guidance from the Lord as to where to start his reign. David first asked if he should begin in the southern area of Judah. The Lord responded affirmatively and thus David sought for a more precise destination. The nucleus of David’s future government would come from the cities of Judah. Hebron. With the highest elevation of any town in Judah, the city was strategically chosen to be the initial location of David’s rule over Israel. Hebron is located 20 mi. SSW of Jerusalem. Abraham had located there long before (Gen. 13:18), and later Hebron had been given to Caleb (Josh. 14:13, 14; Judg. 1:20) when Israel occupied the land after the wilderness wanderings.

2:2 Ahinoam…Abigail. Abigail became David’s wife after the death of Nabal (cf. 1 Sam. 25:40–44).

2:4 anointed David king. David had already been privately anointed king by Samuel (cf. 1 Sam. 16:3). This anointing recognized his rule in the southern area of Judah. Later he would be anointed as king over all Israel (cf. 2 Sam. 5:3). men of Jabesh Gilead. Jabesh, a city of Israel E of the Jordan, demonstrated its loyalty to Saul by giving him a proper burial (cf. 1 Sam. 31:11–13).

2:7 your master Saul is dead. David referred to Saul as “your master” so as not to antagonize the men of Jabesh Gilead. He sought to win Israel over to his side, not force them into submission.

2:8 Abner. Abner, cousin of Saul and general of his army (1 Sam. 14:50, 51), did not desire to follow the Lord’s new anointed king, but placed Ishbosheth on the throne, causing tension between Judah and the rest of the tribes in Israel. Ishbosheth. His name means “man of shame.” Saul’s only surviving son was placed as king over the northern tribes of Israel and the eastern ones across the Jordan. Mahanaim. A town in Gilead to the E of the Jordan River. Ishbosheth established himself there and reigned for two years in this city. This was the same city where Jacob saw the angels while on his way to Penuel (Gen. 32:2). It was appointed to be a Levitical city from the territory of Gad (Josh. 21:28; 1 Chr. 6:80). It later became the haven for David while fleeing from Absalom (17:24, 27; 19:32; 1 Kin. 2:8), because likely it was well fortified (cf. 18:24).

2:9 king over Gilead…all Israel. Ishbosheth’s power seemed more solidified in the land of Gilead (E of the Jordan) than in the rest of Israel.

2:10 the house of Judah. A natural opposition arose between the tribe of Judah and the rest of Israel since Judah was under the reign of David, while the rest of Israel recognized the reign of Ishbosheth.

2:11 seven years and six months. Several years passed before Ishbosheth assumed the throne of Israel, so that Ishbosheth’s two year reign came at the end of David’s 7 year and 6 month reign over Judah. It must have taken Ishbosheth about 5 years to regain the northern territory from the Philistines.

2:12 Gibeon. During the time of Joshua, Gibeon was a very important city (Josh. 10:2). Its people probably had sided with David because Saul had broken a treaty with the Gibeonites and acted treacherously toward them (21:1).

2:13 Joab the son of Zeruiah. Joab was the leader of David’s army and thus led the men against Abner. Although Ishbosheth and David sat on the thrones of their respective territories, Joab and Abner truly had wielded the power and control by leading the military forces. Zeruiah was the sister of David (cf. 1 Chr. 2:16).

2:14 the young men…compete. Rather than all-out war, Abner proposed a representative contest between champions on behalf of the opposing armies. Because all 24 of the contestants lay fallen and dying in combat (vv. 15, 16), the contest settled nothing, but excited passions so that a battle between the two armies ensued (v. 17).

2:18 Abishai. Brother of Joab, he was an aide to David throughout his rise to power. Abishai was with David in the camp of Saul when David had opportunity to kill Saul and encouraged the murder of Saul, which David would not allow (cf. 1 Sam. 26:6–9). Asahel. Another brother of Joab, Asahel was single-minded with dogged determination; though he was extremely fleet-footed, his determination would prove to be fatal (v. 23).

2:21 take his armor. To gain the armor of the enemy general, Abner, who was fleeing the defeat, would be to possess the greatest trophy. Asahel was ambitious to get it, while Abner kept warning him and suggested he take the armor of some other soldier for his trophy, since he was not able to defeat Abner.

2:22 How then could I face your brother Joab? Abner sought to spare Asahel so as to avoid unnecessary vengeance from Joab or David. Abner tried to give Asahel reasons to stop his pursuit, but Asahel was determined. Abner did not wish to strike down Asahel, but Asahel refused to listen, so he was forced to stop his effort with a fatal back stab by the blunt end of his spear.

2:26 Shall the sword devour forever? As Abner had earlier proposed that the hostilities begin, he now proposed that they cease.

2:29 Bithron. After the death of Asahel, Abner moved through this gorge as he approached Mahanaim (see note on 2:8).

2 Samuel 3

3:1 a long war. The conflict between Ishbosheth and David did not end in quick victory. There was a gradual transfer of power from the house of Saul to the house of David (v. 10) that lasted at least through the two-year reign of Ishbosheth and maybe longer.

3:2–5 See 1 Chr. 3:1–4.

3:2 Amnon. He raped and defiled his half-sister Tamar and later, by the command of Absalom, was killed for his crime (13:1–39).

3:3 Chileab. He apparently died before he was able to enter into position to contend for the throne, for nothing more is said about him. This child was born to David by the wife whom David had taken upon the death of Nabal (see 1 Sam. 25:3). Absalom. Lit. “My Divine Father Is Peace” or “Divine Father of Peace.” Absalom was the son of Maacah who was a Geshurite princess from a region in Syria, not Israel. David may have married her as part of a diplomatic agreement made with Talmai, the Geshurite king, to give David an ally N of Ishbosheth. Later Absalom, in fear of his life, fled to Geshur (13:37, 38).

3:4 Adonijah. He was a prominent figure in the contention for David’s throne at the end of his reign (1 Kin. 1, 2), but was assassinated, allowing the throne to be given to Solomon (1 Kin. 2:25). Haggith was probably married to David after his accession to the throne. Shephatiah…Abital. Shephatiah means “The Lord Judges.” Abital means “My Divine Father is Dew” or “My Divine Father of Dew.”

3:5 Eglah. Eglah is called the “wife of David.” This may be because she is the last of the list and serves to draw emphasis to David’s polygamy. The inclusion of these sons indicates all who would have been in contention for the throne. born to David. More children were born to David when he moved to Jerusalem (5:14).

3:6—5:16 David assumed the kingdom of all Israel by a similar progression of events as those which led to his assuming the throne of Judah. In both cases, a man comes seeking David’s favor (Amalekite, 1:1–13; Abner, 3:6–21). Both of these men are executed for their deeds (Amalekite, 1:14–16; Abner, 3:22–32). In both cases, this is followed by a lament of David (1:17–27; 3:33–39). Close to the middle of both accounts is a brief look at the anointing of David as king (over Judah, 2:1–7; over Israel, 5:1–5). After this, David and his men are successful in defeating their enemies (2:8–3:1; 5:6–12). Each section concludes with a list of the children born to David (Hebron, 3:2–5; Jerusalem, 5:13–16).

3:6 Abner was strengthening his hold. Abner was the military leader of the country and the one who had put Ishbosheth on the throne and whose power held him there. As time passed, Abner began to make his own move to take the throne.

3:7 Rizpah. By taking Rizpah, the concubine of Saul, Abner made a clear statement to the people that he would take the place of Saul as king over Israel. Going in to the king’s concubine was a statement of power and rightful claim to the throne (cf. 16:21, 22 in regard to Absalom). Ishbosheth reacted strongly against Abner, so Abner resented his reaction as an indignity and, compelled by revenge, determined to transfer all the weight of his influence and power to David’s side (vv. 9, 10).

3:8 dog’s head. This was another way to ask, “Am I a contemptible traitor allied with Judah?” This was a common expression to show disdain (1 Sam. 17:43). Abner used this opportunity to condemn Ishbosheth by reminding him that he would not have been in power had Abner himself not placed him there.

3:9 as the LORD has sworn to him. Abner seemed to demonstrate the knowledge that David was to be the next king of Israel as God had sworn to David (1 Sam. 13:14; 15:28; 24:20).

3:10 transfer the kingdom. Part of Saul’s kingdom had already been transferred to David, namely Judah; however, Abner vowed to complete the process by helping David obtain the rest of the kingdom. Dan to Beersheba. This was an expression meaning the whole country (cf. Judg. 20:1), i.e., from Dan in the N to Beersheba in the S.

3:12 Whose is the land? Though Abner’s language (vv. 9, 10) implied the conviction that in supporting Ishbosheth he had been going against God’s purpose of conferring the sovereignty of the kingdom on David, this acknowledgment was no justification of his motives. He selfishly wanted to be on the winning side and to be honored as the one who brought all the people under David’s rule.

3:13 Michal, Saul’s daughter. David requested Michal for two reasons. One, it would right the wrong Saul had committed toward David by having given Michal, who was David’s wife and who loved him (1 Sam. 18:20, 28), to another man (1 Sam. 25:44). Two, it would serve to strengthen David’s claim to the throne of all Israel by inclining some of Saul’s house to be favorable to his cause.

3:14 a hundred foreskins of the Philistines. David reminded Ishbosheth that he had not only paid the dowry to Saul for his daughter, 100 foreskins of the Philistines, but had delivered double the asking price (1 Sam. 18:25–27). Thus, Michal rightfully belonged to David.

3:16 Bahurim. Located just E of Jerusalem, it became the final location where Paltiel (cf. 1 Sam. 25:44) would see Michal. This was also the town of Shimei, the man who cursed David during his flight from Jerusalem before Absalom (16:5). David’s soldiers also found refuge in a well at Bahurim while being pursued by Absalom’s men (19:16).

3:17 elders of Israel. These men were the recognized leaders of the people serving as Ishbosheth’s advisers who would have been consulted when important decisions needed to be made (cf. 19:7).

3:18 My servant David. David is called “the LORD’s servant” more than 30 times in the OT. Abner’s words to the elders of Israel clearly recognized David as the servant of the Lord, thus having the right to the throne according to God’s sovereign will.

3:19 Benjamin. Abner gave special attention to the tribe of Benjamin, for they were Saul’s and Ishbosheth’s kinsmen (see 1 Sam. 9:1, 2).

3:21 covenant with you. This covenant moved beyond the personal agreement made between Abner and David and was operative on the national level, uniting both N and S. in peace. The repetition of this phrase in vv. 22, 23 serves to emphasize the fact that David sought to ensure peace with Abner. This also accentuates the fact that David was not involved in Abner’s death (vv. 26–30).

3:25 Abner…came to deceive you. It is ironic that Joab accused Abner of deception in spying on David in v. 25 when in v. 26 he deceived David by not telling him of his request to have Abner returned to Hebron. Joab used this deception to slay Abner out of personal vengeance for the death of his brother Asahel (v. 27; see 2:19–23).

3:26 well of Sirah. The only mention of this location is found here. The town was located about 2.5 mi. NW of Hebron.

3:27 in the stomach. Abner died in a similar manner to Joab’s brother Asahel, the man he had killed (2:23). However, Abner struck Asahel during battle (cf. 2:18–23) in self-defense, while, Joab murdered Abner to avenge the death of Asahel.

3:28 the blood of Abner. Since life is in the blood (cf. Gen. 9:4; Lev. 17:11, 14; Deut. 12:23), this expression refers to the life of Abner. David made it clear he had nothing to do with the murder of Abner, and David sought the Lord’s help to punish Joab for his evil deed (v. 39).

3:31 mourn. Joab was instructed to mourn for the death of Abner, as was the custom for commemorating the death of an individual. To further demonstrate David’s condemnation of the killing of Abner, he instructed “all the people” to mourn the death of Abner, including Joab and his men (vv. 32–34).

3:35–39 David’s feelings and conduct in response to Abner’s death tended not only to remove all suspicion of guilt from him, but even turned the tide of public opinion in his favor and paved the way for his reigning over all the tribes much more honorably than by the negotiations of Abner (3:17–19).

3:39 weak…harsh. David had not yet solidified his power enough to exact his own judgment without jeopardizing his command. He was still “weak” and needed time to consolidate his authority. Once that was accomplished, he no longer needed to fear the strength of Joab and Abishai, who were Zeruiah’s sons (2:18).

2 Samuel 4

4:1 lost heart…troubled. Lit. “his hands became weak or limp” (cf. 17:2; 2 Chr. 15:7). Ishbosheth and all of Israel realized that Abner had been the source of strength and stability for Israel. With Abner dead, Israel was troubled because Ishbosheth no longer had a leader for the army which secured him in power.

4:2 children of Benjamin. It is stressed that these men were of the tribe of Benjamin (vv. 2, 3), perhaps to show the friction within the house of Saul and his son Ishbosheth, and how the grab for power began once Abner was gone.

4:2, 3 Beeroth…Gittaim. Beeroth was a Canaanite town belonging to the tribe of Benjamin. Gittaim was also a village of the tribe of Benjamin.

4:4 Mephibosheth. He may be introduced here to demonstrate that his youth and physical handicap disqualified him from being considered for ruling Israel. He would have been only 12 years old at the time of Ishbosheth’s death. For the history of this man, see 9:6–13; 16:1–4; 19:24–30; 21:7.

2 Sam. 4:4

The City of David

4:5, 6 It was the custom to secure wheat for the soldiers under their command (v. 2) along with some pay. Under the pretense of that normal routine, they came and killed the king.

4:7 the plain. To avoid easy detection, the men traveled by way of the Arabah (cf. 2:29), i.e., the Jordan Valley. This plain extended about 30 mi. from Mahanaim to Hebron.

4:8 the LORD has avenged. The murderers of Ishbosheth came to David and proclaimed, “the LORD has avenged” David. However, as happened earlier to the Amalekite (1:2–15), the men were very surprised at the response of David. David did not see their deed as the Lord’s vengeance, but as murder of an innocent man.

4:9 the LORD…has redeemed my life from all adversity. A striking contrast is shown between David and the two murderers who claimed they were performing the Lord’s work by killing Ishbosheth. However, David praised the Lord for His providential work through Ishbosheth’s life and proclaimed the Lord’s deliverance; thus, David condemned the murderers of Ishbosheth and had them executed as he had done to the man who claimed to kill Saul (1:15, 16).

2 Samuel 5

5:1–3 See 1 Chr. 11:1–3.

5:1, 2 all the tribes of Israel. The term “all” is used 3 times (vv. 1, 3, 5) to emphasize that the kingdom established under King David was truly a united monarchy. The “elders” of Israel (v. 3), representing the “tribes” (v. 1), came to David at Hebron with the express purpose of submitting to his rule. Three reasons were given by the Israelites for wanting to make David king: 1) he was an Israelite brother (cf. Deut. 17:15); 2) he was Israel’s best warrior and commander; and 3) he had been chosen by the Lord to be the king of Israel.

5:3 King David made a covenant. David bound himself formally to certain obligations toward the Israelites, including their rights and responsibilities to one another and to the Lord (cf. 2 Kin. 11:17). As good as this covenant was, it did not end the underlying sense of separate identity felt by Israel and Judah as the revolt of Sheba (20:1) and the dissolution of the united kingdom under Rehoboam (1 Kin. 12:16) would later demonstrate. they anointed David. David’s third anointing (2:4; 1 Sam. 16:13) resulted in the unification of the 12 tribes under his kingship.

5:5 Israel and Judah. The united kingdom was still known by its two component parts.

5:6–10 See 1 Chr. 11:4–9.

5:6 Jerusalem. This city is mentioned in the Bible more than any other (from Gen. 14:18 to Rev. 21:10). The city was located in the territory of Benjamin, near the northern border of Judah and was excellently fortified because of its elevation and the surrounding deep valleys, which made it naturally defensible on 3 sides. In addition, it had a good water supply, the Gihon spring, and was close to travel routes for trade. The city had earlier been conquered by Judah (Judg. 1:8), but neither Judah nor Benjamin had been successful in permanently dislodging the Jebusite inhabitants (Josh. 15:33; Judg. 1:21). By taking Jerusalem, David was able to eliminate the foreign wedge between the northern and southern tribes and to establish his capital. Jebusites. A people of Canaanite descent (Gen. 10:16–18). Since the earlier inhabitants of Jerusalem were Amorites (Josh. 10:5), it seems that the Jebusites took control of Jerusalem after the time of the Israelite conquest. the blind and the lame. The Jebusites taunted the Israelites and mocked the power of David by boasting that the blind and the lame could defend Jerusalem against him.

5:7 stronghold of Zion. This is the first occurrence of “Zion” in the Bible and the only one in 1 and 2 Samuel. Referring here to the Jebusite citadel on the southeastern hill, the name was also later used of the temple mount (Is. 10:12) and of the entire city of Jerusalem (Is. 28:16). City of David. Both Bethlehem, David’s birthplace (Luke 2:4), and Jerusalem, David’s place of reign, were called by this title.

5:8 water shaft. A tunnel that channeled the city’s water supply from the Gihon spring outside the city walls on the E side into the citadel.

5:9 Millo. Lit. “filling.” Stone-filled terraces were built to serve as part of Jerusalem’s northern defenses, since the city was most open to attack from that direction.

5:11–16 See 1 Chr. 14:1–7.

5:11 Hiram king of Tyre. Tyre was a Phoenician port city about 35 mi. N of Mt. Carmel and 25 mi. S of Sidon. During the latter part of David’s reign and much of Solomon’s, the friendly Hiram traded building materials for agricultural products. He also provided craftsmen to build David’s palace, indicating how the long war had brought the nation to a low place where there were few good artisans. Psalm 30 could possibly refer to the dedication of this house or to the temporary shelter for the ark in Jerusalem (6:17).

5:12 the LORD had established him as king. Witnessing God’s evident blessing on his life, David recognized the Lord’s role in establishing his kingship.

5:13 more concubines and wives. The multiplication of David’s wives and concubines was in direct violation of Deut. 17:17. These marriages probably (cf. 2 Sam. 3:3) reflected David’s involvement in international treaties and alliances that were sealed by the marriage of a king’s daughter to the other participants in the treaty. This cultural institution accounted for some of David’s and many of Solomon’s wives (see 1 Kin. 11:1–3). In each case of polygamy in Scripture, the law of God was violated and the consequences were negative, if not disastrous.

5:17—8:18 This section is bracketed by the descriptions of David’s military victories (5:17–25; 8:1–14). In between (6:1–7:29), David’s concern for the ark of the covenant and a suitable building to house it are recounted.

5:17–23 See 1 Chr. 14:8–17.

5:17 Philistines. The Philistines had remained quiet neighbors during the long civil war between the house of Saul and David, but, jealous of the king who has consolidated the nation, they resolved to attack before his government was fully established. Realizing that David was no longer their vassal, they took decisive military action against his new capital of Jerusalem.

5:18 Valley of Rephaim. Lit. “the valley of the giants.” It was a plain located SW of Jerusalem on the border between Judah and Benjamin (Josh. 15:1, 8; 18:11, 16), where fertile land produced grain that provided food for Jerusalem and also attracted raiding armies.

5:20 Baal Perazim. The image seen in this name (see marginal note) was that of flooding waters breaking through a dam as David’s troops had broken through the Philistine assault.

5:21 images. The idols that the Philistines had taken into battle to assure them of victory were captured by the Israelites and burned (1 Chr. 14:12).

5:24 the sound of marching. The leaves of this tree would rustle at the slightest movement of air, much of which would be generated by a large army marching.

5:25 Geba…Gezer. Geba was located about 5 mi. N of Jerusalem and Gezer was about 20 mi. W of Geba. David drove the Philistines out of the hill country back to the coastal plain.

2 Samuel 6

6:1–11 See 1 Chr. 13:1–14.

6:2 Baale Judah. Lit. “lords of Judah.” Also known as Kirjath Jearim (1 Sam. 7:1, 2), this town was located about 10 mi. W of Jerusalem. ark of God. The ark of the covenant represented the glorious reputation and gracious presence of the Lord to Israel. the Name. See note on Deut. 12:5. LORD of Hosts. See note on 1 Sam. 1:3.

6:3 new cart. The Philistines had used a cart to transport the ark (1 Sam. 6:7). But the OT law required that the sacred ark be carried by the sons of Kohath (Num. 3:30, 31; 4:15; 7:9), using the poles prescribed (Ex. 25:12–15). house of Abinadab. See 1 Sam. 7:1. Uzzah and Ahio. Descendants of Abinadab, possibly his grandsons.

6:6–8 See 1 Chr. 13:9–12.

6:7 for his error. No matter how innocently it was done, touching the ark was in direct violation of God’s law and was to result in death (see Num. 4:15). This was a means of preserving the sense of God’s holiness and the fear of drawing near to Him without appropriate preparation.

6:8 David became angry. Probably anger directed at himself because the calamity resulted from David’s own carelessness. He was confused as to whether to carry on the transportation of the ark to Jerusalem (v. 9) and would not move it, fearing more death and calamity might come on him or the people (v. 10). It is likely that he waited to see the wrath of God subside before moving the ark.

6:10 Obed-Edom the Gittite. Lit. “servant of Edom.” The term “Gittite” can refer to someone from the Philistine city of Gath, but here it is better to see the term related to Gath Rimmon, one of the Levitical cities (cf. Josh. 21:24, 25). Obed-Edom is referred to as a Levite in Chronicles (1 Chr. 15:17–25; 16:5, 38; 26:4, 5, 8, 15; 2 Chr. 25:24).

6:12–19 See 1 Chr. 15:25—16:3.

6:12 blessed…because of the ark. During the 3 months when the ark remained with Obed-Edom, the Lord blessed his family. In the same way God had blessed Obed-Edom, David was confident that with the presence of the ark, the Lord would bless his house in ways that would last forever (7:29).

6:13 bearing the ark. In David’s second attempt to bring the ark to Jerusalem, it was transported in the manner prescribed by OT law. See note on v. 3. six paces. I.e., after the first 6 steps, not after every 6 steps.

6:14 David danced before the LORD. Cf. Ps. 150:4. The Hebrews, like other ancient and modern people, had their physical expressions of religious joys as they praised God. linen ephod. See 1 Sam. 2:18.

6:16 Michal…despised him. Michal’s contempt for David is explained by her sarcastic remark in v. 20. She considered David’s unbridled, joyful dancing as conduct unbefitting for the dignity and gravity of a king because it exposed him in some ways.

6:17 tabernacle. David had made a tent for the ark of the covenant until a permanent building for it could be built. Psalm 30 could refer possibly to this tent or to David’s own home (5:11, 12).

6:20 bless his household. David desired the same inevitable success from the Lord as experienced in the household of Obed-Edom (see v. 11). The attitude of Michal aborted the blessing at that time, but the Lord would bless David’s house in the future (7:29). uncovering. A derogatory reference to the priestly attire that David wore (v. 14) in place of his royal garments.

6:21 before the LORD. David’s actions were for the delight of the Lord, not for the maidens.

6:22 humble in my own sight. David viewed himself with humility. It is the humble whom the Lord will exalt (cf. 1 Sam. 7:7, 8).

6:23 Michal…had no children. Whether David ceased to have marital relations with Michal or the Lord disciplined Michal for her contempt of David, Michal bore no children. In OT times, it was a reproach to be childless (1 Sam. 1:5, 6). Michal’s childlessness prevented her from providing a successor to David’s throne from the family of Saul (cf. 1 Sam. 15:22–28).

2 Samuel 7

7:1–17 See 1 Chr. 17:1–15. These verses record the establishment of the Davidic Covenant, God’s unconditional promise to David and his posterity. While not called a covenant here, it is later (23:5). This promise is an important key to understanding God’s irrevocable pledge of a king from the line of David to rule forever (v. 16). It has been estimated that over 40 individual biblical passages are directly related to these verses (cf. Pss. 89; 110; 132); thus, this text is a major highlight in the OT. The ultimate fulfillment comes at Christ’s second advent when He sets up His millennial kingdom on earth (cf. Ezek. 37; Zech. 14; Rev. 19). This is the fourth of 5 irrevocable, unconditional covenants made by God. The first 3 include: 1) the Noahic Covenant (Gen. 9:8–17); 2) the Abrahamic Covenant (Gen. 15:12–21); and 3) the Levitic or Priestly Covenant (Num. 3:1–18; 18:1–20; 25:10–13). The New Covenant, which actually provided redemption, was revealed later through Jeremiah (Jer. 31:31–34) and accomplished by the death and resurrection of Jesus Christ. See note on Matt. 26:28.

7:1 dwelling in his house. See 5:11. David’s palace was built with help from Hiram of Tyre. Since Hiram did not become king of Tyre until around 980 B.C., the events narrated in this chapter occurred in the last decade of David’s reign. rest from all his enemies. David had conquered all the nations that were around Israel. See 8:1–14 for the details which occur prior to 2 Sam. 7.

7:2 Nathan. Mentioned here for the first time, Nathan played a significant role in chap. 12 (confronting David’s sin with Bathsheba) and 1 Kin. 1 (upsetting Adonijah’s plot to usurp the throne from Solomon). inside tent curtains. See note on 6:17.

7:3 Go, do. Nathan the prophet encouraged David to pursue the noble project he had in mind and assured him of the Lord’s blessing. However, neither David nor Nathan had consulted the Lord.

7:4–16 The Lord revealed His will to Nathan in this matter, to redirect the best human thoughts of the king.

7:5 Would you build a house. Verses 5–7 are framed by two questions asked by the Lord, both of which pertain to building a temple for Him. The first question, asking if David was the one who should build the temple, expected a negative answer (see 1 Chr. 17:4). According to 1 Chr. 22:8; 28:3, David was not chosen by God to build the temple because he was a warrior who had shed much blood.

7:7 Why have you not built Me a house? The second question, asking if the Lord had ever commanded any leader to build a temple for His ark, also expected a negative answer. So, contrary to Nathan’s and David’s intentions and assumptions, God did not want a house at that time and did not want David to build one.

7:8–16 a great name. These verses state the promises the Lord gave to David. Verses 8–11a give the promises to be realized during David’s lifetime. Verses 11b–16 state the promises that would be fulfilled after David’s death. During David’s lifetime, the Lord: 1) gave David “a great name” (see note on Gen. 12:2); 2) appointed a place for Israel; and 3) gave David “rest” from all his enemies. After David’s death, the Lord gave David: 1) a son to sit on his national throne, whom the Lord would oversee as a father with necessary chastening, discipline, and mercy (Solomon); and 2) a Son who would rule a kingdom that will be established forever (Messiah). This prophecy referred in its immediacy to Solomon and to the temporal kingdom of David’s family in the land. But in a larger and more sublime sense, it refers to David’s greater Son of another nature, Jesus Christ (cf. Heb. 1:8).

7:11 the LORD…will make you a house. Although David desired to build the Lord a “house,” i.e., a temple, instead it would be the Lord who would build David a “house,” i.e., a dynasty.

7:12 your seed. According to the rest of Scripture, it was the coming Messiah who would establish David’s kingdom forever (see Is. 9:6, 7; Luke 1:32, 33).

7:14 his Father…My son. These words are directly related to Jesus the Messiah in Heb. 1:5. In Semitic thought, since the son had the full character of the father, the future seed of David would have the same essence of God. That Jesus Christ was God incarnate is the central theme of John’s gospel (see Introduction to John). If he commits iniquity. As a human father disciplines his sons, so the Lord would discipline the seed, if he committed iniquity. This has reference to the intermediary seed until Messiah’s arrival (any king of David’s line from Solomon on). However, the ultimate Seed of David will not be a sinner like David and his descendants were, as recorded in Samuel and Kings (see 2 Cor. 5:21). Significantly, Chronicles, focusing more directly on the Messiah, does not include this statement in its record of Nathan’s words (1 Chr. 17:13).

7:15 This is an expression of the unconditional character of the Davidic Covenant. The Messiah will come to His glorious, eternal Kingdom and that promise will not change.

7:16 your house…your kingdom…Your throne. Luke 1:32b, 33 indicates that these 3 terms are fulfilled in Jesus, “…and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end.” forever. This word conveys the idea of 1) an indeterminately long time or 2) into eternity future. It does not mean that there cannot be interruptions, but rather that the outcome is guaranteed. Christ’s Davidic reign will conclude human history.

7:18–29 See 1 Chr. 17:16–27. David prayed with awe and thanksgiving over God’s sovereign claim to bestow the divine blessing on his seed and nation.

7:18 sat before the LORD. I.e., before the ark of the covenant in the temporary tent. Who am I. David was overwhelmed by the Lord’s promise that He would bring His kingdom through David’s seed. In vv. 18–29, David referred to himself 10 times as “your servant” (vv. 19, 20, 21, 25, 26, 27, 28, 29), acknowledging his God-given title, “My servant David” (v. 5).

7:19 a great while to come. David recognized that the Lord had spoken about the distant future, not only about his immediate descendant, Solomon. the manner of man. Lit. “and this is the law of man.” This statement is better taken as a declaration rather than a question, with the idea being that God’s covenant promise is for an eternal kingdom, whereby the whole world of man shall be blessed, through the coming seed of David. The Davidic Covenant is thus a grant, conferring powers, rights, and privileges to David and his seed for the benefit of mankind, a promise that left David speechless (vv. 20–22).

7:23 Your people…Your land. David is remembering aspects of the Abrahamic Covenant (cf. Gen. 12, 15, 17). Israel. In vv. 18–21, David praised the Lord for His favor to him. In vv. 22–24, David praised the Lord for the favor shown to the nation of Israel (cf. Deut. 7:6–11).

2 Sam. 7:24

The Kingdom of David

The vast extent of David’s ancient kingdom

7:25 the word…You have spoken. In vv. 25–29, David prayed for the fulfillment of the divine promise spoken to him.

7:26–29 Your words are true. David’s prayer indicated that he fully accepted by faith the extraordinary, irrevocable promises God made to David as king and to Israel as a nation.

2 Samuel 8

8:1–14 These verses outline the expansion of David’s kingdom under the hand of the Lord (vv. 6, 14). Israel’s major enemies were all defeated as David’s kingdom extended N, S, E, and W. See 1 Chr. 18:1–13. This conquering occurred before the event of chap. 7 (see 7:1).

8:1 Philistines…subdued. David’s first priority was to deal with the Philistines to the W, whom he quickly defeated and subjugated (see 5:25). Metheg Ammah. Note the marginal reference. Probably a reference to the “chief city” of the Philistines, Gath (cf. 1 Chr. 18:1). He defeated his enemies to the W.

8:2 Moab. David also defeated the Moabites who dwelt in Transjordan, E of the Dead Sea. This represented a change from the good relationship David once enjoyed with the Moabite royalty (cf. 1 Sam. 22:3, 4). He defeated his enemies to the E. he measured off. This could mean that David spared the young Moabites (whose height was approximately one cord) and executed the adults (whose height was two cords) or that one out of 3 rows of soldiers was arbitrarily chosen to be spared from execution. Such was a common practice of eastern kings in dealing with deadly enemies.

8:3–8 He defeated his enemies to the N. David had already defeated the Amalekites to the S (1 Sam. 30:16, 17).

8:3 Hadadezer. Lit. “Hadad (the personal name of the Canaanite storm god) is my help.” Psalm 60 was written to commemorate this battle. Zobah. An Aramaean kingdom N of Damascus (cf. 1 Sam. 14:47). River Euphrates. I.e., the most southwesterly point of the Euphrates River around the city of Tiphsah.

8:4 seven hundred. The reading of “7,000” in 1 Chr. 18:4 is preferable, as per marginal note. See note on 1 Chr. 18:4. hamstrung all the chariot horses. Hamstringing the horses disabled them from military action by cutting the back sinews of the hind legs (Josh. 11:6).

8:5 Syrians. I.e., Aramaeans, who were peoples located around the city of Damascus as well as in the area of Zobah.

8:7 shields of gold. Ceremonial or decorative insignias that were not used in battle, but for decoration.

8:8 bronze. First Chronicles 18:8 notes 3 towns belonging to Hadadezer which yielded bronze that was later used in the construction of the temple.

8:9 Toi king of Hamath. Hamath was another Aramaean territory located about 100 mi. N of Damascus. The king, Toi, was thankful to see his enemy Zobah crushed and desired to establish good relations with David. So he gave David gifts to indicate that he voluntarily submitted to him as his vassal.

8:12 Syria. See marginal reading of “Edom,” which is preferred. These were David’s enemies to the S.

8:13 a name. The Lord began to fulfill His promise of giving David a great name (see 7:9). Syrians. There is an alternate ms. reading that makes this a reference to David’s defeat of the Edomites, not the Syrians. This reading is supported by Ps. 60 and 1 Chr. 18:12. Valley of Salt. An area S of the Dead Sea.

8:15–18 See 1 Chr. 18:14–17. This is the record of the cabinet under David’s rule.

8:15 judgment and justice. David ruled his kingdom in a righteous manner, and in the future the “Messiah” will rule in a similar fashion (Is. 9:7; Jer. 23:5; 33:15).

8:16 Joab. David’s general (2:13; 1 Sam. 26:6). Jehoshaphat… recorder. The keeper of state records, and possibly the royal herald (1 Kin. 4:3).

8:17 Zadok the son of Ahitub. Zadok, meaning “righteous,” was a Levitical priest descended from Aaron through Eleazar (1 Chr. 6:3–8, 50–53), who, along with his house, was the fulfillment of the oracle by the man of God in 1 Sam. 2:35. Future sons of Zadok will be priests in the millennial kingdom of Messiah (Ezek. 44:15). Later, he became the only High-Priest in Solomon’s reign, fulfilling God’s promise to Phinehas (cf. Num. 25:10–13). Ahimelech the son of Abiathar. See 1 Sam. 22:20, which indicates that Abiathar is the son of Ahimelech. This is best accounted for by a scribal copying error (cf. 1 Chr. 18:16; 24:3, 6, 31). Abiathar was David’s priest along with Zadok (15:24, 35; 19:11). Abiathar traced his lineage through Eli (1 Kin. 2:27) to Ithamar (1 Chr. 24:3). With Abiathar’s removal (1 Kin. 2:26, 27), God’s curse on Eli was completed (1 Sam. 2:33), and God’s promise to Phinehas of Eleazar’s line was fulfilled (cf. Num. 25:10–13; 1 Sam. 2:35). Seraiah was the scribe. His name means “The LORD prevails,” and he served as the official secretary of David.

8:18 Benaiah. His name means “The LORD builds,” and he served as the commander of David’s personal bodyguard. He later became the commander-in-chief of Solomon’s army (1 Kin. 2:34, 35; 4:4), after he killed Joab, David’s general (cf. 1 Kin. 2:28–35). Cherethites and the Pelethites. See note on 1 Sam. 30:14. chief ministers. Though the Heb. text referred to the sons of David as priests, the LXX referred to them as “princes of the court.” The latter reading is supported by 1 Chr. 18:17, which refers to David’s sons as “chief ministers at the king’s side.”

2 Samuel 9

9:1—20:26 These chapters begin with “the house of Saul” (9:1) and end with “Sheba…a Benjamite” (20:1). As with Saul, David is shown to be a failed king, albeit a repentant failure. It was only the grace and mercy of the Lord and His irrevocable covenant that kept David from being removed from the kingship, as Saul had been (cf. 7:15). The emphasis in this section is upon the troubles of David, troubles brought on by his own sin.

9:1 show him kindness for Jonathan’s sake. David continued to display loving loyalty toward Jonathan (1 Sam. 20:42) by ministering to the physical needs of his crippled son, Mephibosheth (cf. 4:4).

9:2 Ziba. A former servant of Saul, who is first mentioned here.

9:4 Machir the son of Ammiel. A man of wealth (see 17:27–29). Lo Debar. A city located in Gilead, E of the Jordan, about 10 mi. S of the Sea of Galilee.

9:6 Mephibosheth. See note on 4:4.

9:7 restore…the land of Saul your grandfather. The estate belonging to Saul was probably quite substantial. eat bread at my table. David desired to honor Mephibosheth by bringing him into the royal palace and providing for his daily needs (see 2 Kin. 25:29).

9:8 dead dog. A “dead dog” was considered contemptible and useless. Mephibosheth saw himself as such in that he knew that he had not merited David’s kindness and that there was no way for him to repay it. David’s offer was an extraordinary expression of grace and beauty to his covenant with Jonathan (cf. 1 Sam. 18:3; 20:15, 42).

9:10 fifteen sons and twenty servants. This number shows the power and influence of Ziba. It also shows that the land given by David was substantial.

9:12 Micha. The descendants of Micha, the son of Mephibosheth, are listed in 1 Chr. 8:35–38; 9:41–44.

2 Samuel 10

10:1–19 See 1 Chr. 19:1–19.

10:1 king…of Ammon. I.e., Nahash (see note on 1 Sam. 11:1).

10:2 show kindness to Hanun. Since Nahash was an enemy of Saul, he was viewed as a friend and supporter of David. It was implied that David and Nahash had entered into a covenant relationship, on the basis of which David desired to communicate his continuing loyalty to Nahash’s son, Hanun.

10:3 the city. I.e., Rabbah (see note on 11:1).

10:4 shaved off half of their beards. Forced shaving was considered an insult and a sign of submission (cf. Is. 7:20). cut off their garments…at their buttocks. To those who wore long garments in that time, exposure of the buttocks was a shameful practice inflicted on prisoners of war (cf. Is. 20:4). Perhaps this was partly the concern of Michal in regard to David’s dancing (see 6:14, 20).

10:5 Jericho. The first place W of the Jordan River that would have been reached by the servants of David as they returned from Rabbah.

10:6 Beth Rehob. An Aramaean district located SW of Zobah (cf. Num. 13:21; Judg. 18:28). Zoba. See note on “Zobah” on 8:3. Maacah. The region N of Lake Huleh N of Galilee (Deut. 3:14; Josh. 13:11–13). Ish-Tob. A city E of the Jordan River, located 45 mi. NE of Rabbah (Judg. 11:3, 5).

10:6–11 The Ammonite army was in the city ready for defense, while the Syrian mercenaries were at some distance, encamped in the fields around the city. Joab divided his forces to deal with both. See note on 1 Sam. 11:1.

10:12 Be of good courage…may the LORD do what is good in His sight. Finding himself fighting on two fronts, Joab urged the army to “be strong” and recognize that the outcome of the battle depended ultimately upon the Lord (cf. 15:26). It was a just and necessary war forced on Israel, so they could hope for God’s blessing—and they received it (vv. 13, 14).

10:14 So Joab returned. He did not attempt to siege and capture the city of Rabbah at this time because the time was unseasonable (see note on 11:1). Cf. 12:26–29.

10:16 Hadadezer. See note on 8:3. Helam. The place of battle, about 7 mi. N of Tob.

10:18 seven hundred…horsemen. See note on 1 Chr. 19:18.

10:19 made peace with Israel. All the petty kingdoms of Syria became subject to Israel and feared to aid Ammon against Israel.

2 Samuel 11

11:1 the spring…when kings go out to battle. In the Near East, kings normally went out to battle in the spring of the year because of the good weather and the abundance of food available along the way. See note on 10:14. David sent Joab. David dispatched Joab, his army commander, with his mercenary soldiers and the army of Israel to continue the battle against Ammon begun the previous year (10:14). Rabbah. The capital of the Ammonites, about 24 mi. E of the Jordan River opposite Jericho. The previous year, Abishai had defeated the Ammonite army in the open country, after which the remaining Ammonites fled behind the walls of the city of Rabbah for protection (10:14). Joab returned the next year to besiege the city. But David remained at Jerusalem. Staying home in such situations was not David’s usual practice (5:2; 8:1–14; 10:17; but cf. 18:3; 21:17); this explicit remark implies criticism of David for remaining behind, as well as setting the stage for his devastating iniquity.

11:2 walked on the roof. The higher elevation of the palace roof allowed David to see into the courtyard of the nearby house. That same roof would later become the scene of other sinful immoralities (see 16:22).

11:3 Bathsheba. Not until 12:24 is her name used again. Rather, to intensify the sin of adultery, it is emphasized that she was the wife of Uriah (vv. 3, 26; 12:10, 15). Even the NT says “her of Uriah” (Matt. 1:6). Cf. Ex. 20:17. Eliam. The father of Bathsheba was one of David’s mighty men (23:34). Since Eliam was the son of Ahithophel, Bathsheba was Ahithophel’s granddaughter (cf. 15:12; 16:15). This could explain why Ahithophel, one of David’s counselors (15:12), later gave his allegiance to Absalom in his revolt against David. Uriah. Also one of David’s mighty men (23:39). Although a Hittite (cf. Gen. 15:20; Ex. 3:8, 17), Uriah bore a Heb. name meaning “the LORD is my light,” indicating he was a worshiper of the one true God.

11:4 she came…he lay. These terms are euphemistic references to sexual intercourse (cf. Gen. 19:34), indicating that both Bathsheba and David were guilty of adultery. her impurity. Her recent days had involved menstruation and the required ceremonial purification (Lev. 15:19–30). They were followed by adulterous intercourse. The fact that she had just experienced menstruation makes it plain that Bathsheba was not pregnant by Uriah when she came to lie with David.

11:5 I am with child. The only words of Bathsheba recorded concerning this incident acknowledge the resultant condition of her sin, which became evident by her pregnancy and was punishable by death (Lev. 20:10; Deut. 22:22).

11:6, 7 This inane conversation was a ploy to get Uriah to come home and sleep with his wife, so it would appear that he had fathered the child, thus sparing David the public shame and Bathsheba possible death.

11:8 wash your feet. Since this washing was done before going to bed, the idiom means to go home and go to bed. To a soldier coming from the battlefield, it said boldly, “enjoy your wife sexually.” Hopefully, David’s tryst with Bathsheba would be masked by Uriah’s union. gift of food. This was designed to help Uriah and Bathsheba enjoy their evening together.

11:9 Uriah slept. Wanting to be a loyal example to his soldiers who were still in the field, Uriah did not take advantage of the king’s less-than-honorable offer (v. 11).

11:11 The ark. The ark of the covenant was residing in either the tent in Jerusalem (6:17) or in a tent with the army of Israel on the battlefield (1 Sam. 4:6; 14:18).

11:13 made him drunk. Failing in his first attempt to cover up his sin, David tried unsuccessfully to make Uriah drunk so he would lose his resolve and self-discipline and return to his home and his wife’s bed.

11:15 he may…die. Failing twice to cover up his sin with Bathsheba, the frustrated and panicked David plotted the murder of Uriah by taking advantage of Uriah’s unswerving loyalty to him as king, even having Uriah deliver his own death warrant. Thus David engaged in another crime deserving of capital punishment (Lev. 24:17). This is graphic proof of the extremes people go to in pursuit of sin and in the absence of restraining grace.

11:18–24 Joab sent…Uriah…dead. He sent a messenger with a veiled message to tell David his wish had been carried out. Joab must have known the reason behind this otherwise stupid military deployment.

11:25 So encourage him. David hypocritically expressed indifference to those who died, and he consoled Joab, authorizing him to continue the attack against Rabbah.

11:26, 27 her mourning was over. The customary period of mourning was probably 7 days (Gen. 50:10; 1 Sam. 31:13). Significantly, the text makes no mention of mourning by David.

11:27 displeased the LORD. Lit. “was evil in the eyes of the LORD,” and would bring forth evil consequences.

2 Samuel 12

12:1–14 Psalm 51 records David’s words of repentance after being confronted by Nathan over his sin with Bathsheba (cf. Ps. 32, where David expresses his agony after Nathan’s confrontation).

12:1 the LORD sent Nathan. The word “LORD” is conspicuously absent from the narrative of chap. 11 until v. 27, but then the Lord became actively involved by confronting David with his sin. As Joab had sent a messenger to David (11:18, 19), so the Lord now sent His messenger to David.

12:1–4 two men…rich…poor. To understand this parable, it is necessary only to recognize that the rich man represented David, the poor man, Uriah, and the ewe lamb, Bathsheba.

12:5 shall surely die. According to Ex. 22:1, the penalty for stealing and slaughtering an ox or a sheep was not death, but restitution. However, in the parable, the stealing and slaughtering of the lamb represented the adultery with Bathsheba and the murder of Uriah by David. According to the Mosaic law, both adultery (Lev. 20:10) and murder (Lev. 24:17) required punishment by death. In pronouncing this judgment on the rich man in the story, David unwittingly condemned himself to death.

12:6 fourfold. Exodus 22:1 demanded a 4-fold restitution for the stealing of sheep. There is an allusion here to the subsequent death of 4 of David’s sons: Bathsheba’s first son (v. 18), Amnon (13:28, 29), Absalom (16:14, 15), and Adonijah (1 Kin. 2:25).

12:7 anointed. Earlier, the prophet Samuel’s confrontation with the sinful Saul emphasized the same point (1 Sam. 15:17).

12:8 your master’s wives. This phraseology means nothing more than that God in His providence had given David, as king, everything that was Saul’s. There is no evidence that he ever married any of Saul’s wives, though the harem of eastern kings passed to their successors. Ahinoam, the wife of David (2:2; 3:2; 1 Sam. 25:43; 27:3; 30:5), is always referred to as the Jezreelitess, whereas Ahinoam, the wife of Saul, is distinguished clearly from her by being called “the daughter of Ahimaaz” (1 Sam. 14:50).

12:9 despised. To despise the word of the Lord was to break His commands and thus incur punishment (cf. Num. 15:31). In summarizing David’s violations, his guilt is divinely affirmed.

12:10 the sword shall never depart from your house. David’s tragic punishment was a lingering one. Since Uriah was killed by violence, the house of David would be continually plagued by violence. These words anticipated the violent deaths of Amnon (13:28, 29), Absalom (18:14, 15), and Adonijah (1 Kin. 2:24, 25).

12:11 adversity…from your own house. David had done evil to another man’s family (11:27). Therefore, he would receive evil in his own family, such as Amnon’s rape of Tamar (13:1–14), Absalom’s murder of Amnon (13:28, 29), and Absalom’s rebellion against David (15:1–12). lie with your wives in the sight of this sun. This prediction was fulfilled by Absalom’s public appropriation of David’s royal concubines during his rebellion (16:21, 22).

12:13 I have sinned against the LORD. David did not attempt to rationalize or justify his sin. When confronted with the facts, David’s confession was immediate. The fuller confessions of David are found in Pss. 32 and 51. The LORD also has put away your sin. The Lord graciously forgave David’s sin, but the inevitable temporal consequences of sin were experienced by him. Forgiveness does not always remove the consequences of sin in this life, only in the life to come. you shall not die. Although the sins of David legally demanded his death (see v. 5), the Lord graciously released David from the required death penalty. There are events in the OT record where God required death and others where He showed grace and spared the sinner. This is consistent with justice and grace. Those who perished are illustrations of what all sinners deserve. Those who were spared are proofs and examples of God’s grace.

12:14 the enemies of the LORD. Because of God’s reputation among those who opposed Him, David’s sin had to be judged. The judgment would begin with the death of Bathsheba’s baby son.

12:23 I shall go to him. I.e., David would someday join his son after his own death (cf. 1 Sam. 28:19). Here is the confidence that there is a future reunion after death, which includes infants who have died being reunited with saints who die (see note on Matt. 19:14; cf. Mark 10:13–16).

12:24 Solomon. Either “(God is) peace” or “His replacement.” Both were true of this child.

12:25 Jedidiah. “Beloved of the LORD” was Nathan’s name for Solomon, who was loved in the sense of being chosen by the Lord to be the successor to David’s throne, a remarkable instance of God’s goodness and grace considering the sinful nature of the marriage.

12:29–31 See 1 Chr. 20:1–3.

12:29 David…took it. David completed what Joab had begun by capturing the city of Rabbah.

12:30 a talent of gold. About 75 lbs.

12:31 put them to work. The NKJV indicates here and in 1 Chr. 20:3 that David imposed hard labor on the Ammonites. But these verses can also be translated with the sense that the Ammonites were cut with saws, indicating that David imposed cruel death on the captives in accordance with Ammonite ways (cf. 1 Sam. 11:2; Amos 1:13).

2 Samuel 13

13:1, 2 Tamar. “Palm tree.” She was David’s daughter by Maacah, the daughter of Talmai, King of Geshur (3:3), Absalom’s (David’s third son) full sister and half-sister of Amnon, David’s first son by Ahinoam (3:2). Amnon’s love for her was not filial, but lustful, as became clear in the story. Unmarried daughters were kept in seclusion from men, so that none could see them alone. Amnon had seen Tamar because of their family relationship and had conceived a violent passion for her. This was forbidden by God (see Lev. 18:11), yet with the example of Abraham (Gen. 20:12) and the common practice among the surrounding nations of marrying half-sisters, he felt justified and wanted his passion fulfilled with Tamar.

13:3 Jonadab. The son of David’s brother, called Shammah in 1 Sam. 16:9; 17:3 and Shimea in 1 Chr. 2:13. Jonadab was Amnon’s cousin and counselor who gave Amnon the plan by which he was able to rape Tamar.

13:12, 13 this disgraceful thing. Lit. “a wicked thing.” Tamar appealed to Amnon with 4 reasons that he should not rape her. First, it was an utterly deplored act in Israel because it violated the law of God (see Lev. 18:11) and Tamar knew that such action could bring disharmony and bloodshed to the king’s family, as it did. my shame. Second, as a fornicator, Tamar would be scorned as an object of reproach. Even though resistant to the evil crime perpetuated against her, Tamar would bear the stigma of one defiled. like one of the fools in Israel. Third, Amnon would be regarded by the people as a wicked fool, a God-rejecting man without principles who offended ordinary standards of morality, thereby jeopardizing Amnon’s right to the throne. the king…will not withhold me from you. Fourth, Tamar appealed to Amnon to fulfill his physical desire for her through marriage. She surely knew that such a marriage between half siblings was not allowed by the Mosaic law (Lev. 18:9, 11; 20:17; Deut. 27:22), but in the desperation of the moment, Tamar was seeking to escape the immediate situation.

13:14 forced. A euphemism for “raped.”

13:15 hated her. Amnon’s “love” (v. 1) was nothing but sensual desire that, once gratified, turned to hatred. His sudden revulsion was the result of her unwilling resistance, the atrocity of what he had done, feelings of remorse, and dread of exposure and punishment. All of these rendered her intolerably undesirable to him.

13:15–17 Amnon’s sending Tamar away was a greater wrong than the rape itself because it would inevitably have been supposed that she had been guilty of some shameful conduct, i.e., that the seduction had come from her.

13:18 robe of many colors. See Gen. 37:33. A garment which identified the wearer’s special position. For Tamar, the robe identified her as a virgin daughter of the king. The tearing of this robe symbolized her loss of this special position (v. 19).

13:19 put ashes…tore her robe…laid her hand…went away crying bitterly. The ashes were a sign of mourning. The torn robe symbolized the ruin of her life. The hand on the head was emblematic of exile and banishment. The crying showed that she viewed herself as good as dead.

13:20 do not take this thing to heart. Absalom told his sister not to pay undue attention or worry about the consequences of the rape. Absalom minimized the significance of what had taken place only for the moment, while already beginning to plot his revenge in using this crime as reason to do what he wanted to do anyway—remove Amnon from the line of succession to the throne (note also v. 32, where Jonadab knew of Absalom’s plans). desolate. She remained unmarried and childless. Her full brother was her natural protector and the children of polygamists lived by themselves in different family units.

13:21 David…was very angry. Fury and indignation were David’s reactions to the report of the rape (Gen. 34:7). Because he did not punish Amnon for his crime, he abdicated his responsibility both as king and as father. The lack of justice in the land would come back to haunt David in a future day (15:4).

13:22 Absalom hated Amnon. As Amnon hated Tamar (v. 15), Absalom loathed his half-brother, Amnon.

13:23–27 Baal Hazor. The Benjamite village of Hazor (Neh. 11:33), located about 12 mi. NE of Jerusalem, was the place for a sheep-shearing feast put on by Absalom, to which he invited all his brothers and half-brothers, as well as King David and his royal court (v. 24). David declined, but encouraged Absalom to hold the feast for “the king’s sons” as a means to unity and harmony (vv. 25–27). With David’s denial of the invitation, Absalom requested that Amnon go as his representative. Although David had reservations concerning Absalom’s intent, he allowed all his sons to go.

13:28, 29 kill him. Absalom murdered Amnon through his servants (cf. 11:15–17), just as David had killed Uriah through others (11:14–17). Though rape was punishable by death, personal vengeance such as this was unacceptable to God. Due course of law was to be carried out.

13:29 his mule. Mules were ridden by the royal family in David’s kingdom (18:9; 1 Kin. 1:33, 38, 44).

13:30 all the king’s sons. This exaggeration plunged everyone into grief (v. 31) until it was corrected (v. 32).

13:32 Jonadab…answered. Jonadab knew of Absalom’s plot to kill Amnon (see v. 20) for the rape of Tamar. Death was prescribed in Lev. 18:11, 29 (“cut off” means to execute). See note on vv. 28, 29.

13:34, 37 Absalom fled. The law regarding premeditated murder, as most would view Absalom’s act, gave him no hope of returning (see Num 35:21). The cities of refuge would afford him no sanctuary, so he left his father’s kingdom to live in Geshur, E of the Sea of Galilee, under the protection of the king who was the grandfather of both Tamar and Absalom (see note on 13:1, 2).

13:39 longed to go. David gradually accepted the fact of Amnon’s death and desired to see Absalom again, but took no action to bring him back.

2 Samuel 14

14:1 David was strongly attached to Absalom, and, having gotten over the death of Amnon, he desired the fellowship of his exiled son, 3 years absent. But the fear of public opinion made him hesitant to pardon his son. Joab, perceiving this struggle between parental affection and royal duty, devised a plan involving a wise country woman and a story told to the king.

14:2 Tekoa. A town about 10 mi. S of Jerusalem (cf. Amos 1:1).

14:2, 3 Joab put the words in her mouth. Joab used a story, as Nathan had (12:1–12), to show David the error of his ways and to encourage him to call Absalom back to Jerusalem.

14:7 leave to my husband neither name nor remnant. The story the woman told involved one brother killing another (v. 6). If the death penalty for murder was invoked (cf. Ex. 21:12; Lev. 24:17), there would be no living heir in the family, leaving that family with no future, a situation the law sought to avoid (Deut. 25:5–10). This would extinguish the last “ember” of hope for a future for her line. Cf. 21:17; Ps. 132:17, where the lamp refers to posterity.

14:9 let the iniquity be on me. The woman was willing to receive whatever blame might arise from the sparing of her guilty son.

14:11 avenger of blood. This is a specific term identifying the nearest relative of the deceased who would seek to put to death the murderer (Num. 35:6–28; Deut. 19:1–13; Matt. 27:25). not one hair. This is an expression meaning that no harm will come to the son of the widow in the story.

14:13 against the people of God. The woman asserted that by allowing Absalom to remain in exile, David had jeopardized the future welfare of Israel. If he would be so generous to a son he did not know in a family he did not know, would he not forgive his own son?

14:14 like water spilled on the ground. I.e., death is irreversible. God does not take away a life. The woman stated that since God acts according to the dictates of mercy, as in David’s own experience (12:13), David was obligated to do likewise.

14:15, 16 the people…the man who would destroy me. Those who were seeking to kill the son of the woman were like the people David feared who resented what Absalom had done and would have stood against a pardon for him.

14:18–20 David gets the intent of the story and discerns the source as Joab.

14:22 Joab’s motives were selfish, in that he sought to ingratiate himself further with David for greater influence and power.

14:23 Geshur. See note on 13:34, 37.

14:24 do not let him see my face. Absalom returned to Jerusalem, but the estrangement with his father continued.

14:25 his good looks. As with Saul before him (1 Sam. 9:1, 2), Absalom looked like a king. His extraordinary popularity arose from his appearance.

14:26 hair of his head. At his annual haircut, it was determined that Absalom’s head produced approximately 5 lbs. of hair that had to be cut off.

14:27 three sons. See note on 18:18. daughter…Tamar. Absalom named his daughter after his sister Tamar.

14:28 two full years. Whatever were David’s errors in recalling Absalom, he displayed great restraint in wanting to stay apart from Absalom to lead his son through a time of repentance and a real restoration. Rather than produce repentance, however, Absalom’s non-access to the royal court and all its amenities frustrated him so that he sent for Joab to intercede (v. 29).

14:30–32 set the field on fire. This was an act of aggression by Absalom to force Joab to act in his behalf with David, his father. Such a crime was serious, as it destroyed the livelihood of the owner and workers. It reveals that Absalom’s heart was not repentant and submissive, but manipulative. He wanted an ultimatum delivered to David: Accept me or kill me!

14:33 the king kissed Absalom. The kiss signified David’s forgiveness and Absalom’s reconciliation with the family.

2 Samuel 15

15:1 chariots and horses, and fifty men. After the reconciliation, Absalom possessed the symbols of royalty (see 1 Sam. 8:11).

15:1–6 stole the hearts. Public hearings were always conducted early in the morning in a court held outside by the city gates. Absalom positioned himself there to win favor. Because King David was busy with other matters or with wars, and was also aging, many matters were left unresolved, building a deep feeling of resentment among the people. Absalom used that situation to undermine his father, by gratifying all he could with a favorable settlement and showing them all warm cordiality. Thus, he won the people to himself, without them knowing his wicked ambition.

15:7 forty years. See the marginal reference. The better reading is “four” because the number “forty” could refer neither to the age of Absalom since he was born at Hebron after David had begun to rule (3:2–5), nor the time of David’s reign, since he ruled only 40 years total (5:4, 5). The 4-year period began either with Absalom’s return from Geshur (14:23) or with his reconciliation with David (14:33).

15:7–9 Hebron. The city of Absalom’s birth (3:2, 3), and the place where David was first anointed king over Judah (2:4) and over all Israel (5:3). Absalom said he had made a vow while in Geshur (see note on 13:34, 37) that if he was restored to Jerusalem, he would offer a sacrifice of thanksgiving in Hebron, where sacrifices were often made before the temple was built. David, who always encouraged such religious devotion, gave his consent.

15:10–12 Absalom formed a conspiracy, which included taking some of the leading men to create the impression that the king supported this action, and was in his old age sharing the kingdom. All of this was a subtle disguise so Absalom could have freedom to plan his revolution. Absalom was able to do this against his father not merely because of his cleverness, but also because of the laxness of his father (see 1 Kin. 1:6).

15:12 Ahithophel. A counselor of David whose advice was so accurate that it was regarded as if it were the very “oracle of God” (16:23). This man was the father of Eliam (23:34) and the grandfather of Bathsheba (11:3; 23:24–39), who may have been looking for revenge on David. Giloh. A town in the hill country of Judah (Josh. 15:48, 51), probably located a few mi. S of Hebron.

15:13–17 David’s escape from Absalom is remembered in Ps. 3. Because he wanted to preserve the city he had beautified, and not have a war there, and since he felt that he could find greater support in the country, David left the city with all his household and personal guards.

15:18 Cherethites…Pelethites. Foreign mercenary soldiers of King David. See note on 1 Sam. 30:14. Gittites. Mercenary soldiers from Gath, i.e., Philistines.

15:19–22 Ittai. The commander of the Gittites, who had only recently joined David. In spite of David’s words, he displayed his loyalty by going into exile with him. Ittai’s later appointment as commander of one-third of the army (18:2, 5, 12) was David’s way of expressing appreciation for his loyalty.

15:23–28 Psalm 63 has this occasion in view or possibly 1 Sam. 23:14.

15:23 Brook Kidron. This familiar valley, running N/S along the eastern side of Jerusalem, separates the city from the Mt. of Olives.

15:24–29 Zadok…Abiathar. See notes on 8:17. They brought the ark to comfort David with assurance of God’s blessing, but he saw that as placing more confidence in the symbol than in God and sent it back. David knew the possession of the ark did not guarantee God’s blessing (cf. 1 Sam. 4:3).

15:28 plains of the wilderness. Probably the region along the western bank of the Jordan River (see 17:16; Josh. 5:10).

15:30 Mount of Olives. The hill to the E of the city of Jerusalem was the location for David’s contrition and remorse over his sins and their results. This was the location from which Jesus ascended to heaven (Acts 1:9–12).

15:32 top of the mountain. This was the place from which David could look toward the city and the temple to the W. Hushai the Archite. Hushai was of the clan of the Archites who lived in Ephraim on the border with Manasseh (Josh. 16:2) and served as an official counselor to David (v. 37; 1 Chr. 27:33). David persuaded Hushai to return to Jerusalem and attach himself to Absalom as a counselor. His mission was to contradict the advice of Ahithophel (17:5–14) and to communicate Absalom’s plans to David (17:21; 18:19).

2 Samuel 16

16:1 Ziba. See note on 9:2. Mephibosheth. Saul’s grandson by Jonathan (see note on 4:4).

16:3 where is your master’s son? According to 9:9, 10, Ziba was able to garner such food and drink. His master had been Saul before his death and was then Mephibosheth. restore the kingdom of my father. Ziba, evidently trying to commend himself in the eyes of David by bringing these gifts, accused his master of disloyalty to the king and participation in Absalom’s conspiracy for the purpose of bringing down the whole Davidic house. Thus the house of Saul would re-take the throne, and he would be king. This was a false accusation (see 19:24, 25), but it was convincing to David, who believed the story and made a severe and rash decision that inflicted injury on a true friend, Mephibosheth.

16:5 Bahurim. See note on 3:16.

16:5–8 Shimei. Shimei was a distant relative of Saul, from the tribe of Benjamin, who cursed David as “a man of bloodshed” (vv. 7, 8) and “a man of Belial” (see note on 1 Sam. 2:12). He could possibly be the Cush of Ps. 7. Shimei declared that the loss of David’s throne was God’s retribution on his past sins (v. 8), and David accepted his curse as from the Lord (v. 11). It could be that Shimei was accusing David of the murders of Abner (3:27–39), Ishbosheth (4:1–12), and Uriah (11:15–27).

16:9 Abishai. See note on 2:18. dead dog. I.e., worthless and despised (cf. 9:8).

16:10–14 The patience and restraint of David on this occasion was amazingly different than his violent reaction to the slanderous words of Nabal (1 Sam. 25:2ff.). On that occasion, he was eager to kill the man until placated by the wisdom of Abigail. He was a broken man at this later time and knew that while the rancor of Shimei was uncalled for, his accusations were true. He was penitent.

16:15 Ahithophel. See note on 15:12.

16:15–23 Absalom set up his royal court in Jerusalem.

16:16 Hushai. See note on 15:32.

16:21, 22 your father’s concubines. David had left behind in Jerusalem 10 concubines to take care of the palace (15:16). In the Near East, possession of the harem came with the throne. Ahithophel advised Absalom to have sexual relations with David’s concubines and thereby assert his right to his father’s throne. On the roof of the palace in the most public place (cf. 11:2), a tent was set up for this scandalous event, thereby fulfilling the judgment announced by Nathan in 12:11, 12.

2 Samuel 17

17:1–4 Ahithophel’s second piece of advice to Absalom was that he immediately pursue and kill David to remove any possibility of his reclaiming the throne, which would incline David’s followers to return and submit to Absalom.

17:4 all the elders of Israel. The same prominent tribal leaders who had accepted David’s kingship in 5:3 had been won over as participants in Absalom’s rebellion.

17:7–13 Providentially, the Lord took control of the situation through the counsel of Hushai (see note on 15:32) who advised Absalom in such a way as to give David time to prepare for war with Absalom. Hushai’s plan seemed best to the elders. It had two features: 1) the need for an army larger than 12,000 (v. 1), so that Absalom would not lose, and 2) the king leading the army into battle (an appeal to Absalom’s arrogance).

17:11 Dan to Beersheba. See note on 3:10.

17:13 ropes. In besieging the town, hooks attached to ropes were cast over the protective wall and, with a large number of men pulling, the walls were pulled down.

17:14 the LORD had purposed. The text notes that Ahithophel’s advice was rejected by Absalom because the Lord had determined to defeat the rebellion of Absalom, as prayed for by David (15:31). God’s providence was controlling all the intrigues among the usurper’s counselors.

17:16 cross over. Crossing over from the W side to the E side of the Jordan River was the means of protecting David and his people from the immediate onslaught if Ahithophel’s plan was followed.

17:17 Jonathan and Ahimaaz. Jonathan was the son of the priest Abiathar and Ahimaaz the son of the priest Zadok (15:27). They were designated to take information from Hushai in Jerusalem to David by the Jordan River. En Rogel. A spring in the Kidron Valley on the border between Benjamin and Judah (Josh. 15:1, 7; 18:11, 16) less than a mi. SE of Jerusalem.

17:18 Bahurim. See note on 3:16.

17:19 well’s mouth. Using an empty cistern as a place for a covering of dry grain was a common practice.

17:23 hanged himself. When Ahithophel saw that his counsel to Absalom had not been followed, he took his own life. He probably foresaw Absalom’s defeat and knew that he would then be accountable to David for his disloyalty.

17:24 Mahanaim. See note on 2:8.

17:25 Amasa. Absalom appointed Amasa as commander of the army of Israel, replacing Joab who had accompanied David on his flight from Jerusalem. Amasa was the son of Abigail, either David’s sister or his half-sister (1 Chr. 2:17), making him David’s nephew. His mother was also the sister of Zeruiah, the mother of Joab. Therefore, Amasa was a cousin of Absalom, Joab, and Abishai. Under his lead, the armies crossed the Jordan (v. 24) into Gilead, the high-eastern area. Sufficient time had passed for building the large army Hushai suggested, and so David had readied himself for the war (see note on 17:7–13).

17:27 Shobi. A son of Nahash and brother of Hanun, kings of the Ammonites (10:1, 2). Machir. See note on 9:4. Barzillai. An aged, wealthy benefactor of David from Gilead, on the east side of the Jordan (see 19:31–39; 1 Kin. 2:7).

2 Samuel 18

18:2 A 3-pronged attack was a customary military strategy (see Judg. 7:16; 1 Sam. 11:11; 13:17).

18:3 You shall not go out. David desired to lead his men into the battle; however, the people recognized that the death of David would mean sure defeat and Absalom would then be secure in the kingship. The people’s words echo what Ahithophel had earlier pointed out to Absalom (17:2, 3). So David was persuaded to remain at Mahanaim.

18:5 Deal gently. David ordered his 3 commanders not to harm Absalom. The 4 uses of “the young man Absalom” (vv. 5, 12, 29, 32) imply that David sentimentally viewed Absalom as a youthful rebel who could be forgiven.

18:6 the woods of Ephraim. A dense forest existed E of the Jordan River and N of the Jabbok River in Gilead, where the battle was waged.

18:8 the woods devoured more. Amazingly, because of the density of the trees and the rugged nature of the terrain, the pursuit through the forest resulted in more deaths than the actual combat (see v. 9).

18:9 mule. See note on 13:29. his head caught in the terebinth. Either Absalom’s neck was caught in a fork formed by two of the branches growing out from a large oak tree or his hair was caught in a tangle of thick branches. The terminology and context (cf. 14:26) favor the latter view.

18:10 a certain man. One of David’s soldiers, who refused to disobey the order of the king recorded in v. 5 to treat Absalom “gently,” had done nothing for the suspended prince.

18:11, 12 ten…thousand. Four ounces and 25 pounds respectively.

18:14 alive. The spears of Joab killed Absalom while Joab’s armor bearers struck him to make sure that he was dead (v. 15). In this action, Joab disobeyed the explicit order of David (v. 5).

18:16 blew the trumpet. Joab recalled his soldiers from the battle (cf. 2:28).

18:17 a very large heap of stones. Absalom was buried in a deep pit that was covered over with stones, perhaps symbolic of stoning, which was the legal penalty due to a rebel son (Deut. 21:20, 21). A heap of stones often showed that the one buried was a criminal or enemy (Josh. 7:26; 8:29).

18:18 pillar for himself. Absalom had memorialized himself by erecting a monument in his own honor (cf. Saul’s action in 1 Sam. 15:12). There is today a monument, a tomb in that area, called Absalom’s tomb (perhaps on the same site) on which orthodox Jews spit when passing by. King’s Valley. Traditionally, the Kidron Valley immediately E of the city of Jerusalem. no son. According to 14:27, Absalom had 3 sons, unnamed in the text, all of whom had died before him.

18:19 Ahimaaz. See note on 17:17.

18:21 Cushite. Cush was the area S of Egypt.

18:27 good man…good news. David believed that the choice of the messenger was indicative of the content of the message.

18:29 I did not know. Ahimaaz concealed his knowledge of Absalom’s death as Joab requested (v. 20).

18:32 like that young man. The Cushite’s reply was not so much indirect as culturally phrased (cf. 1 Sam. 25:26).

18:33 my son. Repeated 5 times in this verse, David lamented the death of Absalom, his son (cf. 19:5). In spite of all the harm that Absalom had caused, David was preoccupied with his personal loss in a melancholy way that seems to be consistent with his weakness as a father. It was an unwarranted zeal for such a worthless son, and a warning about the pitiful results of sin.

2 Samuel 19

19:3 the people stole back. Because of David’s excessive grief, his soldiers returned from battle not as rejoicing victors, but as if they had been humiliated by defeat.

19:5 disgraced all your servants. Joab sternly rebuked David for being so absorbed in his personal trauma and failing to appreciate the victory that his men had won for him.

19:7 not one will stay with you. Joab, who was the esteemed general of the army, was a dangerous person because of that power. He was also dangerous to David because he had disobeyed his command to spare Absalom, and killed him with no remorse. When he warned David that he would be in deep trouble if he did not immediately express appreciation to his men for their victory, David knew he could be in serious danger.

19:8 sat in the gate. It was at the gate of Mahanaim that David had reviewed his troops as they had marched out to battle (18:4). David’s sitting in the gate represented a return to his exercise of kingly authority.

19:9 a dispute. An argument arose in Israel concerning whether David should be returned to the kingship. David’s past military victories over the Philistines and the failure of Absalom argued for David’s return. Therefore, David’s supporters insisted on knowing why their fellow Israelites remained quiet about returning David to his rightful place on the throne in Jerusalem.

19:11 elders of Judah. Through the priests who had stayed in Jerusalem during the rebellion, David appealed to the leaders of his own tribe to take the initiative in restoring him to the throne in Jerusalem (see 2:4; 1 Sam. 30:26). Though this appeal produced the desired result, it also led to tribal jealousies (vv. 40–43).

19:13 Amasa. See note on 17:25. commander of the army… in place of Joab. David appointed Amasa commander of his army, hoping to secure the allegiance of those who had followed Amasa when he led Absalom’s forces, especially those of Judah. This appointment did persuade the tribe of Judah to support David’s return to the kingship (v. 14) and secured the animosity of Joab against Amasa for taking his position (cf. 20:8–10).

19:15 Gilgal. See note on 1 Sam. 10:8.

19:16 Shimei. See note on 16:5–8. Shimei confessed his sin of cursing David and his life was spared, temporarily, for on his deathbed David ordered that Shimei be punished for his crime (1 Kin. 2:8, 9, 36–46).

19:20 house of Joseph. A reference to Ephraim, the descendant of Joseph, a large tribe of Israel which was representative of the 10 northern tribes. Here, even Shimei’s tribe Benjamin was included.

19:24–30 Mephibosheth. See note on 4:4. Mephibosheth also met David, exhibiting the traditional marks of mourning, and explained that he had not followed David into exile because he had been deceived by his servant Ziba (see 16:1–4). He came to David with great humility, generosity of spirit, and gratitude, recognizing all the good the king had done for him before the evil deception (v. 28).

19:29 divide the land. David had previously given the estate of Saul to Mephibosheth to be farmed under him by Ziba (9:9, 10). Then when David was deceived, he gave it all to Ziba (16:4). Now David decided to divide Saul’s estate between Ziba and Mephibosheth since he was either uncertain of the truth of Mephibosheth’s story or who was guilty of what, and was too distracted to inquire fully into the matter. It was, in any case, a poor decision to divide the estate between the noble-hearted son of Jonathan and a lying deceiver. Mephibosheth was unselfish and suggested that his disloyal servant take it all—it was enough for him that David was back.

19:31–39 Barzillai. See note on 17:27. David offered to let Barzillai live in Jerusalem as his guest, but Barzillai preferred to live out his last years in his own house.

19:37 Chimham. Probably a son of Barzillai (see 1 Kin. 2:7). It is probable that David gave a part of his personal estate in Bethlehem to this man and his seed (see Jer. 41:17).

19:41 stolen you away. Because only the troops of Judah had escorted David as he crossed over the Jordan River, the 10 northern tribes complained to David that the men of Judah had “kidnapped” him from them.

19:42 a close relative. The men of Judah answered the men of Israel by stating that David was a member of their tribe. Nor had they taken advantage of their relationship to the king, as had some from the northern tribes.

19:43 ten shares. The men of Israel replied to the men of Judah that they had a greater right to David, since there were 10 northern tribes in contrast to the one tribe of Judah. Contrast the “ten shares” here with the “no share” in 20:1. you despise us. The Israel-Judah hostility evidenced here led to the rebellion of Sheba (20:1–22) and eventually to the division of the united kingdom (1 Kin. 12:1–24).

2 Samuel 20

20:1 rebel. See marginal reference and note on 1 Sam. 2:12. Sheba. Though nothing is known of this man, he must have been a person of considerable power and influence to raise so sudden and extensive a sedition. He belonged to Saul’s tribe, where adherents of Saul’s dynasty were still many, and he could see the disgust of the 10 tribes for Judah’s presumption in the restoration. He sought to overturn David’s authority in Israel. no share…inheritance. Sheba’s declaration that the northern tribes had no part in David’s realm was similar to words later used in 1 Kin. 12:16 when Israel seceded from the united kingdom under Jeroboam.

20:2 Israel deserted David. Once the 10 tribes withdrew, Judah was left alone to escort the king to Jerusalem. It seems that the disloyalty of the N continued as long as Sheba lived.

20:3 his concubines. When David returned to Jerusalem, he confined his concubines to a life of abstinence because of their sexual relations with Absalom (16:21, 22).

20:4 Amasa. Amasa was Absalom’s general (see note on 17:25), whom David promised would be commander of his army after Absalom’s death (see note on 19:13). Amasa was installed publicly because David thought it would be seen favorably by the 10 tribes. He was told to assemble an army in 3 days to end the insurrection started by Sheba, but could not in such a brief time.

20:6 Abishai. See note on 2:18. When Amasa failed to follow David’s orders, David did not reinstate Joab, his former general who had Absalom killed against David’s orders (see 18:5–15), but appointed Joab’s brother Abishai as commander of his forces. your lord’s servants. Called “Joab’s men” in v. 7. Abishai was to take the army of Joab to pursue the rebel leader. Joab went also, determined to take vengeance on his rival Amasa.

20:7 the Cherethites, the Pelethites. See note on 1 Sam. 30:14. mighty men. Those men are listed in 23:8–39.

20:8 Gibeon. See note on 2:12. Amasa came before them. Having collected some forces, he marched rapidly and came first to Gibeon, thus assuming the role of commander. It is possible that Joab purposely let the sword fall from its sheath as he approached Amasa, in order that stooping as if to pick up the accidentally fallen weapon, he might salute the new general with his sword already in hand, without generating any suspicion of his intent. He used this ploy to gain the position to stab the new commander, whom he considered as usurping his post.

20:9 my brother. See note on 17:25. by the beard. Joab, present with his men, seized Amasa by his beard with his right hand apparently to give the kiss of greeting. Instead, with his left hand, he thrust his sword into Amasa’s stomach (cf. 3:27).

20:11 one of Joab’s men. Joab was reinstated as commander of David’s army by his troops. It is a striking illustration of Joab’s influence over the army that he could murder the commander whom David had chosen, a killing right before their eyes, and they would follow him unanimously as their leader in pursuit of Sheba.

20:14 Abel and Beth Maachah. I.e., Abel Beth-Maacha. About 25 mi. N of the Sea of Galilee, 4 mi. W of the city of Dan.

20:16–19 This woman (probably a prominent judge in the city) was making an appeal based on the laws of warfare in Deut. 20:10 that required the assaulting army to offer peace before making war. She pleaded for Joab to ask the city if they wanted peace and thus avert war (v. 18).

20:19 a mother in Israel. This is a reference to a specially honored city or a recognized capital of the region. the inheritance of the LORD. This refers to the land of Israel (see 1 Sam. 10:1).

20:20, 21 The ruthless general was a patriot at heart, who on taking the leader of the insurrection, was ready to end further bloodshed. The woman eagerly responded with the promise of Sheba’s head.

20:21 mountains of Ephraim. A large, partially forested plateau that extended into the tribal territory of Benjamin from the N.

20:22 David could not get rid of Joab, though he hated him. He had to ignore the murder of Amasa and recognize Joab as army commander.

20:23–26 Cf. a similar list in 8:15–18.

20:24 Adoram. Rendered “Adoniram” in 1 Kin. 4:6, 28. He was in charge of the “revenue,” a term used to describe the hard labor imposed on subjugated peoples (Ex. 1:11; Josh. 16:10; Judg. 1:28). Adoram oversaw the forced labor on such projects as the building of highways, temples, and houses.

20:25 Sheva. He replaced Seraiah (8:17) as David’s secretary.

20:26 Ira. He was David’s royal adviser.

2 Samuel 21

21:1—24:25 This is the final division of First Samuel. Like the book of Judges (Judg. 17:1–21:25), it concludes with this epilogue that contains material, not necessarily chronological, that further describes David’s reign. There is a striking literary arrangement of the sections in this division of the book. The first and last sections (21:1–14; 24:1–25) are narratives that describe two occurrences of the Lord’s anger against Israel. The second and fifth sections (21:15–22; 23:8–39) are accounts of David’s warriors. The third and fourth sections (22:1–51; 23:1–7) record two of David’s songs.

21:1–14 This event occurred after the display of David’s kindness to Mephibosheth (v. 7; cf. 9:1–13) and before Shimei’s cursing of David (cf. 16:7, 8).

21:1 a famine. When Israel experienced 3 years of famine, David recognized it as divine discipline (cf. Deut. 28:47, 48) and sought God for the reason.