Text -- 2 Samuel 14:26 (NET)

14:26 When he would shave his head– at the end of every year he used to shave his head, for it grew too long and he would shave it– he used to weigh the hair of his head at three pounds according to the king’s weight.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 14:26

Others understand this not of the weight, but of the price of his hair.

JFB: 2Sa 14:25-26

This extraordinary popularity arose not only from his high spirit and courtly manners, but from his uncommonly handsome appearance. One distinguishing feature, seemingly an object of great admiration, was a profusion of beautiful hair. Its extraordinary luxuriance compelled him to cut it "at every year's end;" lit., "at times," "from time to time," when it was found to weigh two hundred shekels--equal to one hundred twelve ounces troy; but as "the weight was after the king's shekel," which was less than the common shekel, the rate has been reduced as low as three pounds, two ounces [BOCHART], and even less by others.

Clarke: 2Sa 14:26

When he polled his head - Not at any particular period, but when the hair became too heavy for him. On this account of the extraordinary weight of Absalom’ s hair, see the observations at the end of this chapter, 2Sa 14:30 (note).

TSK: 2Sa 14:26

when he polled : 2Sa 18:9; Isa 3:24; 1Co 11:14

two hundred shekels : If the shekel be allowed to mean the common shekel, the amount will be utterly incredible; for Josephus says that ""two hundred shekels make five mine""and the mina, he says, ""weighs two pounds and a half;""which calculation makes Absalom’ s hair weigh twelve pounds and a half! But it is probable that the king’ s shekel was that which Epiphanius and Hesychius say was the fourth part of an ounce, half a stater, or two drachmascaps1 . tcaps0 he whole amount, therefore, of the 200 shekels is about 50 ounces, which make 4 lb. 2 oz. troy weight, or 3 lb. 2 oz. avoirdupois. This need not be accounted incredible, especially as abundance of oil and ointment was used by the ancients in dressing their heads. Josephus informs us, that the Jews also put gold dust in their hair. Gen 23:16; Lev 19:36; Eze 45:9-14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 14:26

Two hundred shekels ... - The exact weight cannot be determined. If these "shekels after the king’ s weight"were the same as "shekels of the sanctuary,"the weight would be about 6 lbs., which is incredible; "twenty"shekels is more probable.

Poole: 2Sa 14:26

Whereas ordinarily the hair of a man’ s head which grows in a year’ s space comes not to half so much. But some men’ s hair grows much faster, and is much heavier, than others. But others understand this not of the weight, but of the price of his hair, which was sold by him that polled it at that rate.

Haydock: 2Sa 14:26

A year. Hebrew and Septuagint, "from the end of the days to days." ---

Chaldean, "as it was convenient." But the Vulgate seems the best, (Calmet) and is followed by the Protestant version. (Haydock) ---

Sicles, including all his hair. The Hebrews wore their hair very long. It does not commonly grow above four inches in a year; so that the hair which was cut off could not weigh 200 sicles. (Calmet) ---

Weight. Hebrew, "after the king's stone," Beeben; but one manuscript has Boshkol, with the Septuagint, "after the king's sicle (Kennicott) weight," at Babylon, as Pelletier supposes that this work was written towards the end of the captivity. He allows that Absalom's hair might weigh almost 31 ounces. Some women wear above 32 ounces, if we may believe the hair-dressers. Some suppose that r (200) has been substituted instead of d (4) or c, (20) &c. But all are not convinced that the Hebrew formerly marked the numbers by letters. Septuagint have, "100 sicles," (Calmet) which some attempt to reconcile with the common reading, by saying, that they speak of the sicles of the sanctuary, which were double the weight of the king's sicles. Yet the Alexandrian and Vatican copies agree with the Vulgate: (Haydock) and of this distinction of weights there is no proof. The Rabbins assert that the value, and not the weight, of Absalom's hair is given; (Calmet) and that he made a present of his hair to some of his friends, who sold it to the ladies of Jerusalem, to adorn their heads. (Sanctius) ---

Tirinus adopts this sentiment, and ridicules those who say that the weight is meant; as he says, 200 sicles would be equivalent to 8¾ Roman pounds, which comes near to Arbuthnot's calculation in English. (Haydock) ---

Bochart reduces the weight to four such pounds, each consisting of twelve ounces; and he supposes that the hair was so heavy, on account of the gold dust with which it was covered, according to the fashion of those times. (Josephus, [Antiquities?] viii. 1.) ---

But this weight would be only accidental. (Calmet) ---

Josephus ([Antiquities?] vii. 8.) intimates, that Absalom's hair was "cut every eight days," or "for the space of eight days." It is quite incredible that it should weigh 200 sicles, or five minæ of Alexandria, each consisting of twelve ounces. The Latin interpreter reads, "every eight months." (Calmet) ---

St. Epiphanius and Hero have 125 sicles, or about 31 ounces. (Haydock) ---

The Babylonian sicle, here mentioned, was only the third part of that used by the Hebrews. (Du Hamel)

Gill: 2Sa 14:26

And when he polled his head,.... Or cut off the hair of it; for that was one thing, a good head of hair which he had, that made him look very comely and beautiful:

for it was at every year's end that he polled it; or cut it off once a year; but the Jews say ^w he was a perpetual Nazarite:

because the hair was heavy upon him, and therefore he polled it; it grew so very thick and long in one year's time, that he was obliged to cut it; and what might add to the weight of it, its being oiled and powdered; and, as some say, with the dust of gold, to make it look yellow and glistering:

he weighed the hair of his head at two hundred shekels, after the king's weight; and a shekel being the weight of half an ounce of avoirdupois weight, as Bishop Cumberland ^x has shown from various writers, the weight of his hair must be an hundred ounces; which was a very great weight indeed on his head. Some think that the price it was sold at, and not the weight of it, is meant; which they suppose was sold to women for ornament about their temples, and the money given either to the poor, or for the use of the sanctuary; and reckoning a shekel at two shillings and sixpence, as some do, the value of it came to twenty five pounds of our money; but the above mentioned writer ^y reduces it to about two shillings and four pence farthing; which makes the value somewhat less; but inasmuch as it is not so probable that a person of such rank should sell his hair, nor does it appear that any, such use was made of hair in those times as suggested; and this being said to be according to the king's weight or stone, by which all weights were to be regulated, it is best to understand this of the weight, and not of the price of his hair; which, according to Josephus ^z, was five pounds; but, according to the above account, it must be six pounds and a quarter. The Jews say ^a this weight was according to what the inhabitants of Tiberias and Zippore used, but do not tell us what it was.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 14:26

¹ tn Heb “for it was heavy upon him.”

² tn Heb “two hundred shekels.” The modern equivalent would be about three pounds (1.4 kg).

Geneva Bible: 2Sa 14:26

And when he polled his head, (for it was at every year's end that he polled [it]: because [the hair] was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred ^{( p )} shekels after the king's weight.

^{( p )} Which weighed 6 pounds 4 ounces after half an ounce the shekel.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 14:1-33

1 Joab, suborning a widow of Tekoah by a parable to incline the king's heart to fetch home Absalom, brings him to Jerusalem.

25 Absalom's beauty, hair, and children.

28 After two years, Absalom is brought into the king's presence by Joab.

MHCC: 2Sa 14:25-27

Nothing is said of Absalom's wisdom and piety. All here said of him is, that he was very handsome. A poor commendation for a man that had nothing else in him valuable. Many a polluted, deformed soul dwells in a fair and comely body. And we read that he had a very fine head of hair. It was a burden to him, but he would not cut it as long as he could bear the weight. That which feeds and gratifies pride, is not complained of, though uneasy. May the Lord grant us the beauty of holiness, and the adorning of a meek and quiet spirit! Only those who fear God are truly happy.

Matthew Henry: 2Sa 14:21-27

Observe here, I. Orders given for the bringing back of Absalom. The errand on which the woman came to David was so agreeable, and her management of it so very ingenious and surprising, that he was brought into a peculiarly kind humour: Go (says he to Joab), bring the young man Absalom again, 2Sa 14:21. He was himself inclined to favour him, yet, for the honour of his justice, he would not do it but upon intercession made for him, which may illustrate the methods of divine grace. It is true God has thought of compassion towards poor sinners, not willing that any should perish, yet he is reconciled to them through a Mediator, who intercedes with him on their behalf, and to whom he has given these orders, Go, bring them again. God was in Christ reconciling the world to himself, and he came to this land of our banishment to bring us to God. Joab, having received these orders, 1. Returns thanks to the king for doing him the honour to employ him in an affair so universally grateful, 2Sa 14:22. Joab took it as a kindness to himself, and (some think) as an indication that he would never call him to an account for the murder he had been guilty of. But, if he meant so, he was mistaken, as we shall find, 1Ki 2:5, 1Ki 2:6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, 2Sa 14:23. I see not how David can be justified in suspending the execution of the ancient law (Gen 9:6), Whoso sheds man's blood, by man shall his blood be shed, in which a righteous magistrate ought not to acknowledge even his brethren, or know his own children. God's laws were never designed to be like cobwebs, which catch the little flies, but suffer the great ones to break through. God justly made Absalom, whom his foolish pity spared, a scourge to him. But, though he allowed him to return to his own house, he forbade him the court, and would not see him himself, 2Sa 14:24. He put him under this interdict, (1.) For his own honour, that he might not seem to countenance so great a criminal, nor to forgive him too easily. (2.) For Absalom's greater humiliation. Perhaps he had heard something of his conduct when Joab went to fetch him, which gave him too much reason to think that he was not truly penitent; he therefore put him under this mark of his displeasure, that he might be awakened to a sight of his sin and to sorrow for it, and might make his peace with God, upon the first notice of which, no doubt, David would be forward to receive him again into his favour.

II. Occasion taken hence to give an account of Absalom. Nothing is said of his wisdom and piety. Though he was the son of such a devout father, we read nothing of his devotion. Parents cannot give grace to their children, though they give them ever so good an education. All that is here said of him is, 1. That he was a very handsome man; there was not his equal in all Israel for beauty, (2Sa 14:25), a poor commendation for a man that had nothing else in him valuable. Handsome are those that handsome do. Many a polluted deformed soul dwells in a fair and comely body; witness Absalom's, that was polluted with blood, and deformed with unnatural disaffection to his father and prince. In his body there was no blemish, but in his mind nothing but wounds and bruises. Perhaps his comeliness was one reason why his father was so fond of him and protected him from justice. Those have reason to fear affliction in their children who are better pleased with their beauty than with their virtue. 2. That he had a very fine head of hair. Whether it was the length, or colour, or extraordinary softness of it, something there was which made it very valuable and very much an ornament to him, 2Sa 14:26. This notice is taken of his hair, not as the hair of a Nazarite (he was far from that strictness), but as the hair of a beau. He let it grow till it was a burden to him, and was heavy on him, nor would he cut it as long as ever he could bear it; as pride feels no cold, so it feels no heat, and that which feeds and gratifies it is not complained of, though very uneasy. When he did poll it at certain times, for ostentation he had it weighed, that it might be seen how much it excelled other men's, and it weighed 200 shekels, which some reckon to be three pounds and two ounces of our weight; and with the oil and powder, especially if powdered (as Josephus says the fashion then was) with gold-dust, bishop Patrick thinks it is not at all incredible that it should weigh so much. This fine hair proved his halter, 2Sa 18:9. 3. That his family began to be built up. It is probable that it was a good while before he had a child; and then it was that, despairing of having one, he set up that pillar which is mentioned 2Sa 18:18, to bear up his name; but afterwards he had three sons and one daughter, 2Sa 14:27. Or perhaps these sons, while he was hatching his rebellion, were all cut off by the righteous hand of God, and thereupon he set up that monument.

Keil-Delitzsch: 2Sa 14:21-33

David then promised Joab, that the request which he had presented through the medium of the woman of Tekoah should be fulfilled, and commanded him to fetch Absalom back. The Chethib עשׂתי ( 2Sa 14:21) is the correct reading, and the Keri עשׂית has arisen from a misunderstanding.

2Sa 14:22

Joab thanked the king for this, and blessed him: "To-day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant." It is pretty evident from this, that Joab had frequently applied to David for Absalom's return, without any attention being paid to his application. David therefore suspected that Joab had instructed the woman of Tekoah. The Chethib עבדּו is not to be exchanged for the Keri עבדּך .

2Sa 14:23

Joab then went to Geshur (see 2Sa 13:37), and fetched Absalom back to Jerusalem.

2Sa 14:24

But David could not forgive Absalom altogether. He said to Joab, "Let him turn to his own house, and my face he shall not see." This half forgiveness was an imprudent measure, and bore very bitter fruit. The further account of Absalom is introduced in 2Sa 14:25-27 with a description of his personal appearance and family affairs.

2Sa 14:25

There was no man in all Israel so handsome as Absalom. מאד להלּל , "to much praising,"i.e., so that he was greatly praised. from the sole of the foot even to the crown of his head, there was no fault ( מוּם , bodily blemish) in him.

2Sa 14:26

"When he polled his head, and it took place from year to year that he polled it; for it became heavy upon him (too heavy for him), and so he polled it: they weighed the hair of his head, two hundred shekels by the king's weight." A strong growth of hair was a sign of great manly power, and so far a proof of Absalom's beauty. The statement as to the weight of the hair cut off, viz., two hundred shekels, is in any case a round number, and much too high, although we do not know what the difference between the royal and the sacred shekel really was. According to the sacred reckoning, two hundred shekels would be about six pounds; so that if we were to assume that the royal shekel was about half the other, the number would be still much too high. It is evident, therefore, that there is an error in the text, such as we frequently meet with in the case of numbers, though we have no means of rectifying it, as all the ancient versions contain the same number.

2Sa 14:27

Unto Absalom there were born three sons, and one daughter named Tamar, who was beautiful in figure. Contrary to general usage, the names of the sons are not given, in all probability for no other reason than because they died in infancy. Consequently, as Absalom had no sons, he afterwards erected a pillar to preserve his name (2Sa 18:18). The daughter's name is probably given as a proof of Absalom's great affection for his sister Tamar, whom Amnon had violated.

(Note: The lxx have this additional clause, καὶ γίνεται γυνὴ Ῥοβαὰμ υἱῷ Σαλωμὼν καὶ τίκτει αὐτῷ τὸν Ἀβιά (and she became the wife of Rehoboam the son of Solomon, and bore him a son named Abia). Although this is quite at variance with 1Ki 15:2, where it is stated that the wife of Rehoboam and mother of Abia (Abijam) was named Maacah , the clause had been adopted by Thenius, who regards it as original, though for reasons which Böttcher has shown to be worthless.)

2Sa 14:28-30

After Absalom had sat for two whole years in his house at Jerusalem without seeing the king's face, he sent to Joab that he might obtain for him the king's full forgiveness. But as Joab would not come to him, even after he had sent for him twice, Absalom commanded his servants to set fire to one of Joab's fields which adjoined his own and was then full of barley, for the purpose of compelling him to come, as he foresaw that Joab would not take this destruction of his property quietly, but would come to him to complain. ידי אל , literally "at my hand,"i.e., by the side of my field or property. The Chethib והוציתה ("come, I will set it on fire") is a Hiphil formation, according to verbs ו פ , for which the Keri has והצּיתוּה , the ordinary Hiphil form of יצת in the second person plural, "go and set it one fire."

2Sa 14:31-33

When Joab came to Absalom's house in consequence of this, and complained of it, Absalom said to him, "See, I have sent to thee, to say to thee, Come hither, and I will send thee to the king, to say to him, Wherefore have I come from Geshur? it were better for me that I were there still: and now I will see the king's face; and if there is any iniquity in me, let him put me to death."This half forgiving was really worse than no forgiveness at all. Absalom might indeed very properly desire to be punished according to the law, if the king could not or might not forgive him; although the manner in which he sought to obtain forgiveness by force manifested an evident spirit of defiance, by which, with the well-known mildness of David's temper, he hoped to attain his object, and in fact did attain it. For (2Sa 14:33) when Joab went to the king, and announced this to him, the king sent for Absalom, and kissed him, as a sign of his restoration to favour. Nothing was said by Absalom about forgiveness; for his falling down before the king when he came into his presence, was nothing more than the ordinary manifestation of reverence with which a subject in the East approaches his king.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 13:1--14:33

1. Events leading up to Absalom's rebellion chs. 13-14

David's disobedience to the Mosaic Covenant resulted in a cutting back of his personal blessing and of his effectiveness as an instrument of blessing to Israel. These chapters record this restriction of blessing even though blessing characterized the total course of David's life more than judgment.

These chapters record "family tragedies."²¹² Bathsheba's first-born child by David died, and three other of David's sons did as well because of his sin. Chapter 13 records the death of his first-born. The chapter is chiastic in design focusing on Amnon's rape of Tamar and his change of heart from love (lust) to hate.²¹³

Constable: 2Sa 14:21-33

Absalom's return to Jerusalem 14:21-33

Joab's masquerade proved effective. David agreed to allow Absalom to return to Jerusalem (v. 21). However even though he did not execute him, neither did David restore Absalom to fellowship with himself (v. 24). His forgiveness was official but not personal. This led to more trouble.

Verses 25-27 give information about Absalom that helps us understand why he was able to win the hearts of the people. He was not only handsome but also a family man.

"A strong growth of hair was a sign of great manly power . . ."²³¹

"What Absalom proudly considers his finest attribute will prove to be the vehicle of his ultimate downfall (cf. 18:9-15)."²³²

Two hundred shekels (v. 26) equal five pounds in weight. Absalom was attractive physically but not correspondingly attractive to God spiritually because he put his own ambitions before God's plans. In these respects he was similar to Saul.

Absalom then lived in Jerusalem for two years, about 982-980 B.C. (v. 28; cf. 13:38). During these years he resented David's treatment of him. He regarded himself as a prisoner in Jerusalem. He was willing to suffer death for his murder of Amnon or to receive a true pardon, but the present compromise was unbearable (v. 32). When Absalom pressed for a personal reconciliation with his father, David finally conceded (v. 33), which David should have done at least two years earlier.

I believe David handled Absalom as he did partly because David's conscience bothered him; he himself had sinned greatly. This seems clear from 14:1-20. David's approach offended Absalom and contributed to his desire to seize the throne from his father.

The entire chapter is the story of a father and king caught between his responsibilities to be both just and merciful. Every parent and leader has found himself or herself in David's position. God Himself had to find a solution to this dual responsibility. The chapter deals with how to discipline. David's solution was to compromise. He tried to punish Absalom by keeping him in exile but not executing him. Then he allowed him to return to Jerusalem but not to have fellowship with himself. Both of these compromises failed and only made the relationship worse. God's solution is to be merciful, to forgive and welcome back warmly and quickly (cf. 12:13; Matt. 6:12, 14-15; Luke 1511-24). Perhaps David was reluctant to pardon Absalom because his son did not repent, at least the text says nothing about his doing so. Nevertheless David's lack of true forgiveness bred a bitter attitude in Absalom that resulted in his organizing a coup to overthrow his father (ch. 15). The law demands justice, but "mercy triumphs over justice" (James 2:13). A police officer who pulls you over for speeding can give you justice (a citation) or mercy (a warning). A murderer on death row can receive justice (execution) or mercy (a governor's pardon). The offender's attitude plays a part in the decision in every case, but ultimately the choice belongs to the person in power. A godly person will plan ways so the estranged may come back into fellowship (v. 14).

Guzik: 2Sa 14:1-33

2 Samuel 14 - Absalom Returns to Jerusalem

A. Joab intercedes for Absalom.

1. (1-3) Joab's plan to reconcile David and Absalom.

So Joab the son of Zeruiah perceived that the king's heart was concerned about Absalom. And Joab sent to Tekoa and brought from there a wise woman, and said to her, "Please pretend to be a mourner, and put on mourning apparel; do not anoint yourself with oil, but act like a woman who has been mourning a long time for the dead. Go to the king and speak to him in this manner." So Joab put the words in her mouth."

a. Joab the son of Zeruiah perceived that the king's heart was concerned about Absalom: David was obviously troubled by his estranged relationship with Absalom. Joab, David's chief general, perceived this and decided to do something to bring David and Absalom together.

i. "In the case of Absalom and the king, the relationship remained virtually deadlocked, neither side having the spiritual incentive to break it." (Baldwin)

ii. We know that Joab was fiercely loyal to David and he may have done this to protect David. Joab figured that it was dangerous to have Absalom stewing away in a distant country, and felt that the safest thing to do was to bring about reconciliation between father and son.

b. Joab sent to Tekoa and brought from there a wise woman: Joab decides to soften David's heart towards Absalom by bringing a widow before him with a similar story of estrangement from her son.

2. (4-11) The woman of Tekoa tells a story of one son dead and another son threatened with death.

And when the woman of Tekoa spoke to the king, she fell on her face to the ground and prostrated herself, and said, "Help, O king!" Then the king said to her, "What troubles you?" And she answered, "Indeed I am a widow, my husband is dead. Now your maidservant had two sons; and the two fought with each other in the field, and there was no one to part them, but the one struck the other and killed him. And now the whole family has risen up against your maidservant, and they said, 'Deliver him who struck his brother, that we may execute him for the life of his brother whom he killed; and we will destroy the heir also.' So they would extinguish my ember that is left, and leave to my husband neither name nor remnant on the earth." Then the king said to the woman, "Go to your house, and I will give orders concerning you." And the woman of Tekoa said to the king, "My lord, O king, let the iniquity be on me and on my father's house, and the king and his throne be guiltless." So the king said, "Whoever says anything to you, bring him to me, and he shall not touch you anymore." Then she said, "Please let the king remember the LORD your God, and do not permit the avenger of blood to destroy anymore, lest they destroy my son." And he said, "As the LORD lives, not one hair of your son shall fall to the ground."

a. Help, O king! In ancient Israel those felt that their local judges didn't treat them fairly had access to the court of the king himself.

b. Deliver him who struck his brother, that we may execute him for the life of his brother whom he killed: The woman of Tekoa speaks of the custom of the avenger of blood. The avenger of blood had the responsibility of avenging the death of a member of the family.

i. The cities of refuge mentioned in Numbers 35:9-34 were meant to protect someone guilty of manslaughter from being killed by an avenger of blood before the case could be heard properly.

c. As the LORD lives, not one hair of your son shall fall to the ground: This is what the woman - and Joab behind her - waited to hear. Now David ignores the cause of justice for the sake of family sympathy and loyalty. In personal relationship it is a good and glorious thing to be generous with forgiveness and mercy when we are wronged. But David had a responsibility as the king and chief judge of Israel, and he was being sorely tempted to forsake that responsibility.

i. "He guaranteed safety at the expense of justice, and immediately the farsighted woman captured him in her trap." (Redpath)

ii. There were several factors that made this woman's appeal successful.

· She was a widow, which would invite sympathy

· She lived at some distance from Jerusalem, which made it difficult to easily know or inquire of the facts of her case

· She was old, which gave more dignity to her story

· She wore the clothes of mourning to heighten the effect

· She brought a case of family estrangement to David

· She brought a case that was not too similar, lest it arouse David's suspicions

3. (12-17) The woman of Tekoa applies her story to David and Absalom.

Therefore the woman said, "Please, let your maidservant speak another word to my lord the king." And he said, "Say on." So the woman said: "Why then have you schemed such a thing against the people of God? For the king speaks this thing as one who is guilty, in that the king does not bring his banished one home again. For we will surely die and become like water spilled on the ground, which cannot be gathered up again. Yet God does not take away a life; but He devises means, so that His banished ones are not expelled from Him. Now therefore, I have come to speak of this thing to my lord the king because the people have made me afraid. And your maidservant said, 'I will now speak to the king; it may be that the king will perform the request of his maidservant. For the king will hear and deliver his maidservant from the hand of the man who would destroy me and my son together from the inheritance of God.' Your maidservant said, 'The word of my lord the king will now be comforting; for as the angel of God, so is my lord the king in discerning good and evil. And may the LORD your God be with you.' "

a. The king does not bring his banished one home again: The woman of Tekoa speaks boldly to David, confronting his sin of not initiating reconciliation with Abasalom. Because he was estranged from David and growing more and more bitter, Absalom was a threat to Israel and David allowed it (Why then have you schemed such a thing against the people of God?).

i. David had some responsibility to initiate reconciliation. If David approached Absalom he might be rejected, but he still had the responsibility to try. Yet as king and chief judge of Israel, he had a responsibility to both initiate reconciliation and to do it the right way. David will not succeed in this.

ii. "He is willing to pardon the meanest of his subjects the murder of a brother at the instance of a poor widow, and he is not willing to pardon his son Absalom, whose restoration to favour is the desire of the whole nation." (Clarke)

b. We will surely die and become like water spilled on the ground: The woman of Tekoa is wisely speaking to David about the urgency of reconciliation. "David, we all die and then the opportunity for reconciliation is over. Do it now."

c. But He devises means, so that His banished ones are not expelled from Him: The woman of Tekoa means, "Find a way to do it, David. God finds a way to bring us back to Himself." It is true that God finds a way - but not at the expense of justice. God reconciles us by satisfying justice, not by ignoring justice.

i. This is one of the best gospel texts in the Old Testament. If we are under the chastening of God, we may feel like banished ones. Yet we can put our place of being His banished ones, belonging to Him and trusting Him to bring us back to Him.

ii. God has devised a way to bring the banished back to Him, that they might not be expelled from Him. The way is through the person and work of Jesus, and how He stood in the place of guilty sinners as He hung on the cross and received the punishment that we deserved.

4. (18-20) David asks the woman of Tekoa if Joab prompted her.

Then the king answered and said to the woman, "Please do not hide from me anything that I ask you." And the woman said, "Please, let my lord the king speak." So the king said, "Is the hand of Joab with you in all this?" And the woman answered and said, "As you live, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken. For your servant Joab commanded me, and he put all these words in the mouth of your maidservant. To bring about this change of affairs your servant Joab has done this thing; but my lord is wise, according to the wisdom of the angel of God, to know everything that is in the earth."

a. Is the hand of Joab with you in all this? David somehow knew that a plan this subtle had to come from the hand of Joab.

b. He put all these words in the mouth of your maidservant: Joab orchestrated this with precision. He knew exactly what strings to pull in David. Joab was loyal to David, but it was not a selfless loyalty.

5. (21-24) Absalom returns to Jerusalem but not to David.

And the king said to Joab, "All right, I have granted this thing. Go therefore, bring back the young man Absalom." Then Joab fell to the ground on his face and bowed himself, and thanked the king. And Joab said, "Today your servant knows that I have found favor in your sight, my lord, O king, in that the king has fulfilled the request of his servant." So Joab arose and went to Geshur, and brought Absalom to Jerusalem. And the king said, "Let him return to his own house, but do not let him see my face." So Absalom returned to his own house, but did not see the king's face.

a. Bring back the young man Absalom: Joab got what he wanted and what he thought was best for the nation of Israel. He hoped that Absalom's reconciliation with David would prevent a rebellion.

b. Let him return to his own house, but do not let me see my face: David was over-indulgent with his sons in the past (as when he did nothing against Amnon in 2 Samuel 13:21). Now David is too harsh with Absalom, refusing to see him after he had been in exiled in Geshur for three years (2 Samuel 13:38).

i. When parents don't discipline properly from the beginning, they tend to over-compensate in the name of "toughness." This often provokes the children to wrath (Ephesians 6:4) and makes the parent-child relationship worse.

B. Absalom gains an audience with his father.

1. (25-27) Absalom's handsome appearance.

Now in all Israel there was no one who was praised as much as Absalom for his good looks. From the sole of his foot to the crown of his head there was no blemish in him. And when he cut the hair of his head; at the end of every year he cut it because it was heavy on him; when he cut it, he weighed the hair of his head at two hundred shekels according to the king's standard. To Absalom were born three sons, and one daughter whose name was Tamar. She was a woman of beautiful appearance.

a. In all Israel there was no one who was praised as much as Absalom for his good looks: This begins to explain why Absalom was popular in Israel. Israel was attracted to King Saul because he was a very good-looking man (1 Samuel 9:2).

i. Absalom was also a man of political destiny. He was the third son of David (2 Samuel 3:2-5). The firstborn Amnon was gone, and we hear nothing more of Chileab, the second born. It is likely that Absalom was the crown prince, next in line for the throne.

b. He weighed the hair of his head at two hundred shekels: Absalom had such a great head of hair that he cut five and one-half pounds of hair off his head every year.

i. "He was extremely proud of his long hair, and he lost his life because of it." (Redpath)

c. One daughter whose name was Tamar: Absalom was a man of deep and sympathetic feeling. He memorialized his wronged sister Tamar by naming a daughter after her.

2. (28-32) Absalom is refused audience with the king.

And Absalom dwelt two full years in Jerusalem, but did not see the king's face. Therefore Absalom sent for Joab, to send him to the king, but he would not come to him. And when he sent again the second time, he would not come. So he said to his servants, "See, Joab's field is near mine, and he has barley there; go and set it on fire." And Absalom's servants set the field on fire. Then Joab arose and came to Absalom's house, and said to him, "Why have your servants set my field on fire?" And Absalom answered Joab, "Look, I sent to you, saying, 'Come here, so that I may send you to the king, to say, "Why have I come from Geshur? It would be better for me to be there still." ' Now therefore, let me see the king's face; but if there is iniquity in me, let him execute me."

a. Absalom dwelt two full years in Jerusalem, but did not see the king's face: During these two years we can imagine that Absalom grew more and more bitter against David. He was reconciled but only partially; David offered only a partial, incomplete reconciliation.

i. Absalom was banished from Israel because he murdered his brother Amnon (2 Samuel 13). Yet Absalom felt entirely justified in killing the man who raped his sister. His sense of justification made the bitterness against David more intense.

b. Joab's field is near mine, and he has barley there; go and set it on fire: Frustrated that he can't see his father, Absalom burns Joab's fields to get his attention. This shows how brutal and amoral Absalom was.

i. It's hard to think of a greater contrast that that between Absalom and the Prodigal Son of Jesus' parable. The Prodigal Son came back humble and repentant. Absalom came back burning Joab's fields.

ii. At the same time, sometimes God gets our attention by setting our "barley field" on fire. "He, knowing that we will not come by any other means, sendeth a serious trial - he sets our barley-field on fire, which he has a right to do, seeing our barley-fields are far more his than they are ours." (Spurgeon)

c. If there is any iniquity in me, let him execute me: This statement reflects Absalom's sense that he was fully justified in what he did.

3. (33) David receives Absalom.

So Joab went to the king and told him. And when he had called for Absalom, he came to the king and bowed himself on his face to the ground before the king. Then the king kissed Absalom.

a. So Joab went to the king and told him: As brutal and amoral as Absalom was, it worked. Burning Joab's fields got his attention and made Joab intercede on Absalom's behalf.

b. He came to the king and bowed himself on his face to the ground: Absalom outwardly submits to David, but David's two-year refusal to reconcile left a legacy of bitterness in Absalom that will turn out badly for David, for Absalom, and for Israel.

c. Then the king kissed Absalom: David offered Absalom forgiveness without any repentance or resolution of the wrong. In personal relationships it is often a sign of love and graciousness to overlook a wrong. Proverbs 10:12 says, Hatred stirs up strife, but love covers all sins. But as King of Israel this was more than a personal matter with David. He was the "chief judge" of Israel and David excused and overlooked Absalom's obvious crimes.

i. "He should have kicked him rather; and not have hardened him to further villainy." (Trapp)

ii. "David's forgiveness of Absalom was completely inadequate, leading to a further outbreak of sin. God's forgiveness of a man's soul is completely adequate, and a great deterrent to continued sin." (Redpath)

iii. "May God write it on your soul: if the pardon you want is that God should wink at your sin, He will not do it." (Redpath)

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 14 (Chapter Introduction)

Overview

2Sa 14:1, Joab, suborning a widow of Tekoah by a parable to incline the king’s heart to fetch home Absalom, brings him to Jerusalem; 2Sa 14:25, Absalom’s beauty, hair, and children; 2Sa 14:28, After two years, Absalom is brought into the king’s presence by Joab.

Poole: 2 Samuel 14 (Chapter Introduction)

SAMUEL CHAPTER 14

Joab suborning a widow of Tekoah by a parable to incline the king’ s heart to fetch home Absalom, bringeth him to Jerusalem, but not into David’ s sight, 2Sa 14:1-24 . Absalom’ s beauty, hair, and children, 2Sa 14:25-27 . After two years Joab bringeth, him into the king’ s presence, 2Sa 14:28-33 .

He desired to see him, but was ashamed to show kindness to one whom God’ s law and his own conscience obliged him to punish; and wanted a fair pretence, which therefore Joab gave him.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 14 (Chapter Introduction)

(v. 1-20) Joab procures Absalom's recall.

(2Sa 14:21-24) Absalom recalled.

(2Sa 14:25-27) His personal beauty.

(2Sa 14:28-33) He is admitted to his father's presence.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 14 (Chapter Introduction)

How Absalom threw himself out of his royal father's protection and favour we read in the foregoing chapter, which left him an exile, outlawed, and proscribed; in this chapter we have the arts that were used to bring him and his father together again, and how, at last, it was done, which is here recorded to show the folly of David in sparing him and indulging him in his wickedness, for which he was soon after severely corrected by his unnatural rebellion. I. Joab, by bringing a feigned issue (as the lawyers speak) to be tried before him, in the case of a poor widow of Tekoah, gains from him a judgment in general, That the case might be so as that the putting of a murderer to death ought to be dispensed with (v. 1-20). II. Upon the application of this, he gains from him an order to bring Absalom back to Jerusalem, while yet he was forbidden the court (2Sa 14:21-24). III. After an account of Absalom, his person, and family, we are told how at length he was introduced by Joab into the king's presence, and the king was thoroughly reconciled to him (2Sa 14:25-33).

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

Bibliography

Achtemeier, Paul J., and Elizabeth Achtemeier. The Old Testament Roots of Our Faith. Philadelphia: Fortress Press, 1979.

Ackerman, James S. "Knowing Good and Evil: A Literary Ananysis of the Court History in 2 Samuel 9-20 and 1 Kings 1-2." Journal of Biblical Literature 109:1 (Spring 1990):41-60.

Ackroyd, Peter R. "The Succession Narrative (so-called)." Interpretation 35:4 (1980):383-96.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 14 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 14

This chapter relates that Joab, perceiving David's inclination to bring back Absalom, employed a wise woman of Tekoah to lay before him a feigned case of hers, drawn up by Joab, whereby this point was gained from the king, that murder might be dispensed with in her case, 2Sa 14:1; which being applied to the case of Absalom, and the king finding out that the hand of Joab was in this, sent for him, and ordered him to bring Absalom again, though as yet he would not see his face, 2Sa 14:21; and after some notice being taken of the beauty of Absalom's person, particularly of his head of hair, and of the number of his children, 2Sa 14:25; it is related, that after two full years Absalom was uneasy that he might not see the king's face, and sent for Joab, who refused to come to him, till he found means to oblige him to it, who, with the king's leave, introduced him to him, 2Sa 14:28.