Text -- 2 Samuel 18:3 (NET)

18:3 But the soldiers replied, “You should not do this! For if we should have to make a rapid retreat, they won’t be too concerned about us. Even if half of us should die, they won’t be too concerned about us. But you are like ten thousand of us! So it is better if you remain in the city for support.”

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Sa 18:3

But now thou art worth ten thousand of us - The particle יתה attah , now, is doubtless a mistake for the pronoun אתה attah , thou; and so it appears to have been read by the Septuagint, the Vulgate, and the Chaldee, and by two of Kennicott’ s and De Rossi’ s MSS.

TSK: 2Sa 18:3

Thou shalt : 2Sa 21:17

if we flee : 2Sa 17:2; 1Ki 22:31; Zec 13:7

care for us : Heb. set their heart on us

but now : The particle attah , Now, is doubtless a mistake for the pronoun attah , Thou, and so it appears to have been read by the LXX, Vulgate, and Chaldee, and by two of Kennicott’ s and De Rossi’ s manuscripts.

worth : etc. Heb. as ten thousand of us, Lam 4:20

succour : Heb. be to succour, 2Sa 10:11; Exo 17:10-12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 18:3

Succour us out of the city - David, with a reserve, would hold the city, and either support the bands in case of need, or receive them within the walls should they be compelled to flee.

Poole: 2Sa 18:3

Thou shalt not go forth for this was Absalom’ s great error, into which he was drawn by a Divine infatuation, and by Hushai’ s craft, to go to battle in his own person, which was the utter ruin of him and of his cause.

Thou art worth ten thousand of us not only for the dignity of thy person, but also for the importance of our common cause and concern, which, if thou art slain, is irrecoverably lost.

That thou succour us out of the city by sending us supplies of men, and provisions of all sorts, as we have occasion; and by securing our retreat, if we be defeated. Or thus, Not go along to the battle with us, but only go out with us, or accompany us out of the city, (to encourage the company,) slid then retire for thy own safety. And so it seems by the next verse.

Haydock: 2Sa 18:3

Ten thousand, "like us." (Hebrew) (Calmet) ---

Succour us, "by praying for us." (Chaldean) or by sending reinforcements, where they may be necessary. (Menochius) ---

David was persuaded "to reserve himself (like Otho) for the interest of the state, at a distance from the danger of battle." (Tacitus, An. ii.)

Gill: 2Sa 18:3

But the people answered, thou shalt not go forth,.... They were as resolute as David:

for if we flee away, they will not care for us; to pursue after us:

neither if half of us die, will they care for us; they will make no account of the victory; but if they could slay David, or get him into their hands, it would be more to them than if the whole army was routed:

but now thou art worth ten thousand of us; not only in our own esteem, but in the account of the enemy, who had rather thou shouldest fall into their hands than ten thousand of us; and as the advantage to them, so the loss to us would be more than ten thousand men:

therefore now it is better that thou succour us out of the city; either by sending them provisions or recruits, that might be there in reserve, if necessary; or by being ready to receive them into it should they be repulsed; or rather by his prayers to God for them; so the Targum,"now it is better that thou pray for us out of the city;''that is, that the Lord would help us; and so most of the Jewish commentators understand it of helping them by his prayers and counsels.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 18:3

¹ tn Heb “the people said.”

² tn Heb “march out.”

³ tn Heb “they will not place to us heart.”

⁴ tc The translation follows the LXX (except for the Lucianic recension), Symmachus, and Vulgate in reading אָתָּה (’atta, “you”) rather than MT עָתָּה (’atta, “now”).

Geneva Bible: 2Sa 18:3

But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but ^{( b )} now [thou art] worth ten thousand of us: therefore now [it is] better that thou succour us out of the city.

^{( b )} Signifying that a good governor is so dear to his people that they would rather lose their lives than have anything happen to him.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 18:1-33

1 David viewing the armies in their march gives them charge of Absalom.

6 The Israelites are sorely smitten in the wood of Ephraim.

9 Absalom, hanging in an oak is slain by Joab, and cast into a pit.

18 Absalom's place.

19 Ahimaaz and Cushi bring tidings to David.

33 David mourns for Absalom.

MHCC: 2Sa 18:1-8

How does David render good for evil! Absalom would have only David smitten; David would have only Absalom spared. This seems to be a resemblance of man's wickedness towards God, and God's mercy to man, of which it is hard to say which is most amazing. Now the Israelites see what it is to take counsel against the Lord and his anointed.

Matthew Henry: 2Sa 18:1-8

Which way David raised an army here, and what reinforcements were sent him, we are not told; many, it is likely, from all the coasts of Israel, at least from the neighbouring tribes, came in to his assistance, so that, by degrees, he was able to make head against Absalom, as Ahithophel foresaw. Now here we have,

I. His army numbered and marshalled, 2Sa 18:1, 2Sa 18:2. He had, no doubt, committed his cause to God by prayer, for that was his relief in all his afflictions; and then he took an account of his forces. Josephus says they were, in all, but about 4000. These he divided into regiments and companies, to each of which he appointed proper officers, and then disposed them, as is usual, into the right wing, the left wing, and the centre, two of which he committed to his two old experienced generals, Joab and Abishai, and the third to his new friend Ittai. Good order and good conduct may sometimes be as serviceable in an army as great numbers. Wisdom teaches us to make the best of the strength we have, and let it reach to the utmost.

II. Himself over-persuaded not to go in person to the battle. He was Absalom's false friend that persuaded him to go, and served his pride more than his prudence; David's true friends would not let him go, remembering what they had been told of Ahithophel's design to smite the king only. David showed his affection to them by being willing to venture with them (2Sa 18:2), and they showed theirs to him by opposing it. We must never reckon it an affront to be gain-said for our good, and by those that therein consult our interest. 1. They would by no means have him to expose himself, for (say they) thou art worth 10,000 of us. Thus ought princes to be valued by their subjects, who, for their safety, must be willing to expose themselves. 2. They would not so far gratify the enemy, who would rejoice more in his fall than in the defeat of the whole army. 3. He might be more serviceable to them by tarrying in the city, with a reserve of his forces there, whence he might send them recruits. That may be a post of real service which yet is not a post of danger. The king acquiesced in their reasons, and changed his purpose (2Sa 18:4): What seemeth to you best I will do. It is no piece of wisdom to be stiff in our resolutions, but to be willing to hear reason, even from our inferiors, and to be overruled by their advice when it appears to be for our own good. Whether the people's prudence had an eye to it or no, God's providence wisely ordered it, that David should not be in the field of battle; for then his tenderness would certainly have interposed to save the life of Absalom, whom God had determined to destroy.

III. The charge he gave concerning Absalom, 2Sa 18:5. When the army was drawn out, rank and file, Josephus says, he encouraged them, and prayed for them, but withal bade them all take heed of doing Absalom any hurt. How does he render good for evil! Absalom would have David only smitten. David would have Absalom only spared. What foils are these to each other! Never was unnatural hatred to a father more strong than in Absalom; nor was ever natural affection to a child more strong than in David. Each did his utmost, and showed what man is capable of doing, how bad it is possible for a child to be to the best of fathers and how good it is possible for a father to be to the worst of children; as if it were designed to be a resemblance of man's wickedness towards God and God's mercy towards man, of which it is hard to say which is more amazing. " Deal gently, "says David, "by all means, with the young man, even with Absalom, for my sake; he is a young man, rash and heady, and his age must excuse him; he is mine, whom I love; if you love me, be not severe with him."This charge supposes David's strong expectation of success. Having a good cause and a good God, he doubts not but Absalom would lie at their mercy, and therefore bids them deal gently with him, spare his life and reserve him for his judgment.

Bishop Hall thus descants on this: "What means this ill-placed love? This unjust mercy? Deal gently with a traitor? Of all traitors, with a son? Of all sons, with an Absalom? That graceless darling of so good a father? And all this, for thy sake, whose crown, whose blood, he hunts after? For whose sake must he be pursued, if forborne for thine? Must the cause of the quarrel be the motive of mercy? Even in the holiest parents, nature may be guilty of an injurious tenderness, of a bloody indulgence. But was not this done in type of that immeasurable mercy of the true King and Redeemer of Israel, who prayed for his persecutors, for his murderers, Father, forgive them? Deal gently with them for my sake. "When God sends and affliction to correct his children, it is with this charge, "Deal gently with them for my sake;"for he knows our frame.

IV. A complete victory gained over Absalom's forces. The battle was fought in the wood of Ephraim (2Sa 18:6), so called from some memorable action of the Ephraimites there, though it lay in the tribe of Gad. David thought fit to meet the enemy with his forces at some distance, before they came up to Mahanaim, lest he should bring that city into trouble which had so kindly sheltered him. The cause shall be decided by a pitched battle. Josephus represents the fight as very obstinate, but the rebels were at length totally routed and 20,000 of them slain, 2Sa 18:7. Now they smarted justly for their treason against their lawful prince, their uneasiness under so good a government, and their base ingratitude to so good a governor; and they found what it was to take up arms for a usurper, who with his kisses and caresses had wheedled them into their own ruin. Now where are the rewards, the preferments, the golden days, they promised themselves from him? Now they see what it is to take counsel against the Lord and his anointed, and to think of breaking his bands asunder. And that they might see that God fought against them, 1. They are conquered by a few, an army, in all probability, much inferior to theirs in number. 2. By that flight with which they hoped to save themselves they destroyed themselves. The wood, which they sought to for shelter, devoured more than the sword, that they might see how, when they thought themselves safe from David's men, and said, Surely the bitterness of death is past, yet the justice of God pursued them and suffered them not to live. What refuge can rebels find from divine vengeance? The pits and bogs, the stumps and thickets, and, as the Chaldee paraphrase understands it, the wild beasts of the wood, were probably the death of multitudes of the dispersed distracted Israelites, besides the 20,000 that were slain with the sword. God herein fought for David, and yet fought against him; for all these that were slain were his own subjects, and the common interest of his kingdom was weakened by the slaughter. The Romans allowed no triumph for a victory in a civil war.

Keil-Delitzsch: 2Sa 18:1-3

Preparation for war. - 2Sa 18:1-2. David mustered the people that were with him, and placed over them captains of thousands and hundreds, and divided them into three companies, under the generals Joab, Abishai, and Ittai the Gathite, who had given such decided proofs, according to 2Sa 15:21-22, of his fidelity to David. בּיד שׁלּח , to leave to the hand of a person, i.e., to his power, is used here in the sense of placing under his direction. The people opposed in the most decided manner the wish of the king to go with them to the war, saying (2Sa 18:3), "Thou shalt not go out: for if we flee, they will take no heed of us (i.e., attach no importance to this); and if half of us die, they will take no heed of us: for thou art as ten thousand of us (we must evidently read אתּה for עתּה , and עתּה has merely got into the text in consequence of ועתּה following): and now it is good that thou be ready to give us help from the city"(the Chethib לעזיר , inf. Hiphil for להעזיר , is not to be disputed). David was to stay behind in the city with a reserve, that he might be able to come to their relief in case of need.

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 15:1--20:26

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

Absalom was never Yahweh's choice to succeed David (cf. 12:24-25; 1 Chron. 22:9-10). Therefore his attempt to dethrone the Lord's anointed was contrary to God's will and doomed to fail from the beginning. Even though he was personally fertile as a result of God's blessing (14:27), his plan brought God's punishment on himself, even his premature death, rather than further blessing.

Constable: 2Sa 18:1-18

The end of Absalom 18:1-18

"In the overall structure of 15:1-20:22, the story of Absalom's death (18:1-18) provides a counterpoise to that of Shimei's curse (16:5-14 . . .). Just as in the earlier narrative an adversary of David (Shimei) curses him (vv. 16:5, 7-8, 13), so also here an adversary of David (Absalom) opposes him in battle (vv. 6-8); just as in the earlier account David demands that Shimei be spared (16:11), so also here David demands that Absalom be spared (vv. 5, 12); and just as in the earlier episode a son of Zeruiah (Abishai) is ready to kill Shimei (16:9), so also here a son of Zeruiah (Joab, v. 2) is ready to kill Absalom--and indeed wounds him, perhaps mortally (vv. 14-15)."²⁵⁴

Constable: 2Sa 18:1-5

The mustering of David's troops 18:1-5

The writer referred to David no less than five time in this section as "the king" leaving no doubt as to who was the legitimate ruler and who was really in charge. Perhaps David instructed his three commanders to deal gently with Absalom not only because he was his son, but because God had dealt gently with David for his sins.

"The truth was that David acted as a father but not as a king--as if he and Absalom had had some minor domestic quarrel which could be put right by an apology and a handshake. He failed to see Absalom as a traitor and a rebel, whose actions had caused a great deal of harm to the stability and welfare of the kingdom, to say nothing of the great loss of life in the civil war (verse 7). Yet every parent will feel a good deal of sympathy with David's viewpoint."²⁵⁵

Guzik: 2Sa 18:1-33

2 Samuel 18 - The Defeat of Absalom

A. Absalom's defeat and death.

1. (1-4) David puts the army under three captains.

And David numbered the people who were with him, and set captains of thousands and captains of hundreds over them. Then David sent out one third of the people under the hand of Joab, one third under the hand of Abishai the son of Zeruiah, Joab's brother, and one third under the hand of Ittai the Gittite. And the king said to the people, "I also will surely go out with you myself." But the people answered, "You shall not go out! For if we flee away, they will not care about us; nor if half of us die, will they care about us. But you are worth ten thousand of us now. For you are now more help to us in the city." Then the king said to them, "Whatever seems best to you I will do." So the king stood beside the gate, and all the people went out by hundreds and by thousands.

a. David numbered the people who were with him, and set captains: David knew just what to do in organizing his army. He se them into three divisions under the leadership of Joab, Abishai and Ittai the Gittite.

b. I also will surely go out with you: David knew that the commander belonged out in the battle. He didn't want to repeat his mistake of not going to battle before when he should have (2 Samuel 11:1).

c. You shall not go out! The people surrounding David would not hear of him going out to battle with the rest of his army. There were three reasons why they insisted on this:

· His life was more valuable (you are worth ten thousand of us)

· He can bring reserves if needed (you are now more help to us in the city)

· They understood that it would be hard for David to fight against his own son Absalom

d. Whatever seems best to you I will do: David was not stubborn. He knew how to submit to the good advice of others. He did not give up leadership; he practiced good leadership by listening to the wise advice of the people around him.

e. So the king stood beside the gate, and all the people went out by hundreds and by thousands: They were willing to take on sacrifice and danger for the benefit of their king. Their devotion to David is an example of how the believer should be devoted to our King, Jesus Christ.

2. (5) David's command to the three captains.

Now the king had commanded Joab, Abishai, and Ittai, saying, "Deal gently for my sake with the young man Absalom." And all the people heard when the king gave all the captains orders concerning Absalom.

a. Now the king had commanded: David wanted it clearly known that Absalom was to be captured alive and not mistreated in any way.

b. All the people heard: David gave this commandment in the presence of all the people so that the captains would feel greater pressure to do what David commanded.

3. (6-8) Absalom's armies are defeated.

So the people went out into the field of battle against Israel. And the battle was in the woods of Ephraim. The people of Israel were overthrown there before the servants of David, and a great slaughter of twenty thousand took place there that day. For the battle there was scattered over the face of the whole countryside, and the woods devoured more people that day than the sword devoured.

a. So the people went out into the field of battle against Israel: Those loyal to David fought against Israel, because Israel was not loyal to David. Israel was seduced by Absalom's charisma and power.

b. The people of Israel were overthrown there before the servants of David: The experienced leadership of David and his captains was probably the main reason for their overwhelming victory.

i. "David had arranged that the battle should take place in this terrain, where the experience and courage of each individual soldier counted more than sheer numbers." (Baldwin)

c. The woods devoured more people that day than the sword devoured: This phrase implies that God fought for David in unusual ways. Soldiers loyal to Absalom seemed to be "swallowed up" by the woods.

i. "Perishing not only by the sword, but among the thick oaks and tangled briers of the wood, which concealed fearful precipices and great caverns, into which the rebels plunged in their wild fright when the rout set in." (Spurgeon)

ii. "It is generally supposed that, when the army was broken, the betook themselves to the wood, fell into pits, swamps, and so forth, and being entangled, were hewn down by David's men; but the Chaldee, Syriac, and Arabic, state that they were devoured by wild beasts in the wood." (Clarke)

4. (9-17) Joab kills Absalom.

Then Absalom met the servants of David. Absalom rode on a mule. The mule went under the thick boughs of a great terebinth tree, and his head caught in the terebinth; so he was left hanging between heaven and earth. And the mule which was under him went on. Now a certain man saw it and told Joab, and said, "I just saw Absalom hanging in a terebinth tree!" So Joab said to the man who told him, "You just saw him! And why did you not strike him there to the ground? I would have given you ten shekels of silver and a belt." But the man said to Joab, "Though I were to receive a thousand shekels of silver in my hand, I would not raise my hand against the king's son. For in our hearing the king commanded you and Abishai and Ittai, saying, 'Beware lest anyone touch the young man Absalom!' Otherwise I would have dealt falsely against my own life. For there is nothing hidden from the king, and you yourself would have set yourself against me." Then Joab said, "I cannot linger with you." And he took three spears in his hand and thrust them through Absalom's heart, while he was still alive in the midst of the terebinth tree. And ten young men who bore Joab's armor surrounded Absalom, and struck and killed him. So Joab blew the trumpet, and the people returned from pursuing Israel. For Joab held back the people. And they took Absalom and cast him into a large pit in the woods, and laid a very large heap of stones over him. Then all Israel fled, everyone to his tent.

a. Absalom rode on a mule: Absalom's vanity set him in this battle, against the wise counsel of Ahithophel (2 Samuel 17:1-14). Absalom doesn't seem like a great general, riding a mule into battle.

b. His head caught in the terbinth; so he was left hanging between heaven and earth: Absalom was noted for his good looks and his luxurious hair (2 Samuel 14:25-26). What was his glory was now his curse - Absalom is literally caught by his own hair in the thick trees of the forest.

i. Adam Clarke is careful to point out that the text does not say that Absalom was caught by his hair - we assume that. It may be that he was caught by his neck. Nevertheless, the image remains of Absalom hanging in the tree: "So he hung between heaven and earth, as rejected of both." (Trapp)

ii. "Absalom's end was beset with terrors. When he was caught in the branches of the oak-tree, he was about to sever his hair with a sword stroke, but suddenly he saw hell yawning beneath him, and he preferred to hang in the tree to throwing himself into the abyss alive. Absalom's crime was, indeed, of a nature to deserve the supreme torture, for which reason he is one of the few Jews who have no portion in the world to come." (Ginzberg, Legends of the Jews)

c. I just saw Absalom hanging in a terebinth tree! When this was reported to Joab, the general wondered why the man did not immediately kill Absalom. The man replied that he did not do it out of obedience and faithfulness to David.

i. Joab insisted he would give both money and a promotion for the one who killed Absalom (I would have given you ten shekels of silver and a belt). Yet the man would not do it out of loyalty to David.

ii. "The military belt was the chief ornament of a soldier, and was highly prized in all ancient nations; it was also a rich present from one chieftain to another." (Clarke)

d. He took three spears in his hand and thrust them through Absalom's heart: Joab didn't hesitate to strike Absalom, though he knew David commanded him not to. Joab was convinced that it was in David best interest and in Israel's best interest to show Absalom justice, not mercy.

i. Absalom only received what he deserved. He was a murderer, a traitor, and a rapist. Joab knew that David was generally indulgent towards his children and would never punish Absalom. "He had seen David's action toward his sons characterized by lack of discipline. In the highest interests of the kingdom his hand was raised to slay Absalom." (Morgan)

ii. We might say that Joab was correct but not right. He was correct in understanding that it was better for David and for Israel that Absalom was dead. He was not right in disobeying King David, the God-appointed authority over him. By David's dealings with King Saul, we see that God can deal with those in authority, and we don't need to disobey them unless commanded to by Scripture or a clear conscience.

iii. "Long ago he should have died by the hand of justice; and now all his crimes are visited on him in his last act of rebellion. Yet, in the present circumstances, Joab's act was base and disloyal, and a cowardly murder." (Clarke)

iv. At the same time, there is an ironic twist in that the rebel Absalom had his life taken in a rebellious act by Joab. Absalom got what he deserved and Joab would be held accountable for what he did to Absalom, both by God and eventually by David (1 Kings 2:5-6).

e. Ten young men who bore Joab's armor surrounded Absalom, and struck and killed him: Absalom was still not dead after three spears because heart is a general reference to the middle of the body instead of the specific internal organ.

i. "As he had defiled his father's ten concubines, so by these ten youngsters he hath that little breath that was left in him beaten out of his body." (Trapp)

f. They took Absalom and cast him into a large pit in the woods, and laid a very large heap of stones over him: Joab wanted to make sure that Absalom's body was not memorialized as an inspiration to other followers or future rebels.

g. All Israel fled, everyone to his tent: This means Absalom's army was in full retreat. David's forces completely carried the day.

5. (18) Absalom's pillar.

Now Absalom in his lifetime had taken and set up a pillar for himself, which is in the King's Valley. For he said, "I have no son to keep my name in remembrance." He called the pillar after his own name. And to this day it is called Absalom's Monument.

a. Absalom in his lifetime had taken and set up a pillar for himself: This is what we would expect from self-centered, self-promoting Absalom. Joab made sure that Absalom did not have a memorial in death, but Absalom made himself a memorial in life.

b. I have no son to keep my name in remembrance: Absalom did have three sons (2 Samuel 14:27). From this statement we surmise that they died before their father did.

B. David hears of Absalom's death.

1. (19-27) Two runners are sent to tell David the outcome of the battle.

Then Ahimaaz the son of Zadok said, "Let me run now and take the news to the king, how the LORD has avenged him of his enemies." And Joab said to him, "You shall not take the news this day, for you shall take the news another day. But today you shall take no news, because the king's son is dead." Then Joab said to the Cushite, "Go, tell the king what you have seen." So the Cushite bowed himself to Joab and ran. And Ahimaaz the son of Zadok said again to Joab, "But whatever happens, please let me also run after the Cushite." So Joab said, "Why will you run, my son, since you have no news ready?" "But whatever happens," he said, "let me run." So he said to him, "Run." Then Ahimaaz ran by way of the plain, and outran the Cushite. Now David was sitting between the two gates. And the watchman went up to the roof over the gate, to the wall, lifted his eyes and looked, and there was a man, running alone. Then the watchman cried out and told the king. And the king said, "If he is alone, there is news in his mouth." And he came rapidly and drew near. Then the watchman saw another man running, and the watchman called to the gatekeeper and said, "There is another man, running alone!" And the king said, "He also brings news." So the watchman said, "I think the running of the first is like the running of Ahimaaz the son of Zadok." And the king said, "He is a good man, and comes with good news."

a. You shall not take the news this day: Ahimaaz wanted to take David the news of Israel's victory and Absalom's death. But Joab wanted to spare Ahimaaz the son of Zadok the burden of being the messenger of bad news.

b. Ahimaaz ran by way of the plain, and outran the Cushite: Ahimaaz was faster than the other runner. Since the messenger was someone David knew (Ahimaaz), he assumed it was good news (He is a good man, and comes with good news).

2. (28-32) David learns of Absalom's death from the Cushite, who arrives after Ahimaaz.

And Ahimaaz called out and said to the king, "All is well!" Then he bowed down with his face to the earth before the king, and said, "Blessed be the LORD your God, who has delivered up the men who raised their hand against my lord the king!" The king said, "Is the young man Absalom safe?" Ahimaaz answered, "When Joab sent the king's servant and me your servant, I saw a great tumult, but I did not know what it was about." And the king said, "Turn aside and stand here." So he turned aside and stood still. Just then the Cushite came, and the Cushite said, "There is good news, my lord the king! For the LORD has avenged you this day of all those who rose against you." And the king said to the Cushite, "Is the young man Absalom safe?" So the Cushite answered, "May the enemies of my lord the king, and all who rise against you to do harm, be like that young man!"

a. Is the young man Absalom safe? This was David's only concern. He should have been more concerned for Israel as a nation than for his traitor son. At the same time, David's question is an example of the great bond of love between parent and child, and between God our Father and His children.

i. "He might have said, 'Is the young man Absalom dead? For if he is out of the way there will be peace to my realm, and rest to my troubled life.' But no, he is a father, and he must love his own offspring. It is a father that speaks, and a father's love can survive the enmity of a son." (Spurgeon)

ii. "Our children may plunge into the worst of sins, but they are our children still. They may scoff at our God; they may tear our heart to pieces with their wickedness; we cannot take complacency in them, but at the same time we cannot unchild them, nor erase their image from our hearts." (Spurgeon)

b. I saw a great tumult, but I did not know what it was about: Compared to the Cushite, Ahimaaz was a better runner but a worse messenger because he didn't know his message. A message can be delivered beautifully, but the messenger's first responsibility is to get the message straight.

c. May the enemies of my lord the king, and all who rise against you to do harm, be like that young man: Without saying it directly, the Cushite told David that Absalom was dead.

3. (33) David's great mourning.

Then the king was deeply moved, and went up to the chamber over the gate, and wept. And as he went, he said thus: "O my son Absalom; my son, my son Absalom; if only I had died in your place! O Absalom my son, my son!"

a. The king was deeply moved: The Hebrew idea of deeply moved implies a violent trembling of the body. David felt completely undone at hearing the news of Absalom's death.

i. In part, David was so deeply moved because he knew that he supplied the soil this tragedy grew from.

· The soil came from David's indulgent parenting

· The soil came from David's sin with Bathsheba and murder of Uriah, after which God promised David: The sword shall never depart from your house, because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife . . . I will raise up adversity against you from your own house (2 Samuel 12:10-11)

· The soil came from David's own sinful indulgence of his passions and smaller rebellions against God, which sins and weaknesses were magnified in his sons

ii. David's sorrow shows us that it isn't enough that parents train their children to be godly; they must first train themselves in godliness. "We cannot stand in the presence of that suffering without learning the solemn lesions of parental responsibility it has to teach, not merely in training our children, but in that earlier training of ourselves for their sakes." (Morgan)

b. O my son Absalom; my son, my son Absalom: David mourned so much for Absalom because he really was his son. David saw his sins, his weaknesses, his rebellion exaggerated in Absalom.

i. "Everything in the story leads up to, and culminates in, this wail of anguish over his dead boy . . . Five times he repeated the words, 'my son.' " (Morgan)

ii. "This surely had a deeper note in it than that of the merely half-conscious repetition of words occasioned by personal grief. The father recognized how much he was responsible for the son. It is as though he had said: He is indeed my son, his weaknesses are my weaknesses, his passions are my passions, his sins are my sins." (Morgan)

c. If only I had died in your place: David wanted to die in the place of his rebellious son. What David could not do, God did by dying in the place of rebellious sinners.

i. "So in the cry of David, we actually hear the cry of God, for His lost children. His desire to restore, His desire to forgive." (Smith)

© 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 18 (Chapter Introduction)

Overview

2Sa 18:1, David viewing the armies in their march gives them charge of Absalom; 2Sa 18:6, The Israelites are sorely smitten in the wood of Ephraim; 2Sa 18:9, Absalom, hanging in an oak is slain by Joab, and cast into a pit; 2Sa 18:18, Absalom’s place; 2Sa 18:19, Ahimaaz and Cushi bring tidings to David; 2Sa 18:33, David mourns for Absalom.

Poole: 2 Samuel 18 (Chapter Introduction)

SAMUEL CHAPTER 18

David viewing the armies in their march, giveth them charge of Absalom, 2Sa 18:1-5 ; whose men are smitten: he hanging by his hair on an oak, is slain by Joab, and cast into a pit: his pillar and monument, 2Sa 18:6-18 . David hearing hereof, 2Sa 18:19-32 , mourneth for Absalom, 2Sa 18:33 .

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 18 (Chapter Introduction)

(2Sa 18:1-8) Absalom's army defeated.

(2Sa 18:9-18) He is slain.

(2Sa 18:19-33) David's over-sorrow.

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 18 (Chapter Introduction)

This chapter puts a period to Absalom's rebellion and life, and so makes way for David to his throne again, whither the next chapter brings him back in peace and triumph. We have here, I. David's preparations to engage the rebels (2Sa 18:1-5). II. The total defeat of Absalom's party and their dispersion (2Sa 18:6-8). III. The death of Absalom, and his burial (2Sa 18:9-18). IV. The bringing of the tidings to David, who tarried at Mahanaim (2Sa 18:19-32). V. His bitter lamentation for Absalom (2Sa 18:33).

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

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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 18 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 18

In this chapter is an account of David's review of his army, preparing it for battle with Absalom, and those with him, 2Sa 18:1; and of the defeat and flight of the rebels, 2Sa 18:6; and of the death of Absalom, and the manner of it, and of his burial, 2Sa 18:9; and of the news of it brought to David by different persons, 2Sa 18:19; and of his great grief and sorrow on that account, 2Sa 18:33.