Text -- 2 Samuel 19:11 (NET)

19:11 Then King David sent a message to Zadok and Abiathar the priests saying, “Tell the elders of Judah, ‘Why should you delay any further in bringing the king back to his palace, when everything Israel is saying has come to the king’s attention.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 19:11

Who being the abettors of Absalom's rebellion, despaired of pardon, and therefore were backward to promote the king's restoration.

Wesley: 2Sa 19:11

Even to Mahanaim, where now the king's house and family is.

JFB: 2Sa 19:9-11

The kingdom was completely disorganized. The sentiments of three different parties are represented in 2Sa 19:9-10 : the royalists, the adherents of Absalom who had been very numerous, and those who were indifferent to the Davidic dynasty. In these circumstances the king was right in not hastening back, as a conqueror, to reascend his throne. A re-election was, in some measure, necessary. He remained for some time on the other side of Jordan, in expectation of being invited back. That invitation was given without, however, the concurrence of Judah. David, disappointed and vexed by his own tribe's apparent lukewarmness, despatched the two high priests to rouse the Judahites to take a prominent interest in his cause. It was the act of a skilful politician. Hebron having been the seat of the rebellion, it was graceful on his part to encourage their return to allegiance and duty; it was an appeal to their honor not to be the last of the tribes. But this separate message, and the preference given to them, occasioned an outburst of jealousy among the other tribes that was nearly followed by fatal consequences [see 2Sa 19:40-43].

Clarke: 2Sa 19:11

Speak unto the elders of Judah - David was afraid to fall out with this tribe: they were in possession of Jerusalem, and this was a city of great importance to him. They had joined Absalom in his rebellion; and doubtless were now ashamed of their conduct. David appears to take no notice of their infidelity, but rather to place confidence in them, that their confidence in him might be naturally excited: and, to oblige them yet farther, purposes to make Amasa captain of the host in the place of Joab.

TSK: 2Sa 19:11

sent : 2Sa 15:29, 2Sa 15:35, 2Sa 15:36; 1Ki 2:25, 1Ki 2:26, 1Ki 2:35

Speak : 2Co 5:20

Why are : Mat 5:16; 2Th 3:9

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Sa 19:11

Speak unto the elders of Judah who being the first and chief abettors of Absalom’ s rebellion, despaired of ever obtaining the king’ s grace and pardon, and therefore were backward to promote the king’ s restoration.

To his house to his royal palace at Jerusalem.

To the king, even to his house i.e. even to Mahanaim, where now the king’ s house and family is. Thus sometimes one word is taken in divers senses in the same verse, as Mat 8:22 . Or rather thus, About bringing the king back to his house : for, first, Those words are very fitly and easily understood here out of the foregoing member of the verse; such defects being usual in the Hebrew, which is a very concise or short language. So it is Exo 22:15 Deu 1:4 , &c.

Secondly, It seems most reasonable to understand the same phrase,

to his house being twice here used in the same sense in both places, to wit, of his house in Jerusalem; and this is most agreeable to rule and to Scripture usage.

Thirdly, Thus the words have more emphasis than the other way; for if the speech came to the king at Mahanaim, it matters not whether it found him in his house there, or in the gate-house, or in the field.

Fourthly, David had no house in Mahanaim which could properly be called his house, as he had in Jerusalem. And then the parenthesis should close before those last words,

even to his house or even to his own house , to wit, that at Jerusalem.

Haydock: 2Sa 19:11

Priests, whose influence was very great. (Haydock) ---

Last. David, like an able politician, shews the men of his own tribe, how dishonourable it will be for them to be outdone by the rest. (Calmet) ---

Talk: reported by a solemn ceremony. (St. Jerome, Trad.) (Menochius) ---

Septuagint Greek: logos, "the word, (Haydock) council," &c. (Salien)

Gill: 2Sa 19:11

And King David sent to Zadok and to Abiathar the priests,.... Who were at Jerusalem, and in his interest; perhaps by Ahimaaz and Jonathan their sons:

saying, speak unto the elders of Judah; particularly those that were at Jerusalem, with whom they had an interest:

saying, why are ye the last to bring back the king to his house? to his palace at Jerusalem, since David was of their tribe, and was first anointed their king: what might make them the more backward to it was their being so deep in the rebellion, which was formed and cherished among them, and brought to the height it was, through their connivance and encouragement, both at Hebron and Jerusalem; and therefore they might fear the resentment of David, and that he would not be easily reconciled unto them:

seeing the speech of all Israel is come to the king, even to his house: or he has received invitations from all the tribes of Israel to return to his house or palace at Jerusalem; and so this was a part of the message of David to the priests, to be told to the elders as an aggravation of their backwardness, and as an argument to excite them to their duty; though some think these are the words of the historian, to be inserted in a parenthesis, as in our version.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 19:11

¹ tn Heb “his house.”

² tc The Hebrew text adds “to his house” (= palace), but the phrase, which also appears earlier in the verse, is probably accidentally repeated here.

Geneva Bible: 2Sa 19:11

And king David sent to Zadok and to Abiathar the ^{( e )} priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, [even] to his house.

^{( e )} That they should reprove the negligence of the elders, seeing the people were so forward.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 19:1-43

1 Joab causes the king to cease his mourning.

9 The Israelites are earnest to bring the king back.

11 David sends to the priests to incite them of Judah.

18 Shimei is pardoned;

24 Mephibosheth excused;

32 Barzillai dismissed, and Chimham his son taken into the king's family.

41 The Israelites expostulate with Judah for bringing home the king without them.

MHCC: 2Sa 19:9-15

God's providence, by the priests' persuasions and Amasa's interest, brought the people to resolve the recall of the king. David stirred not till he received this invitation. Our Lord Jesus will rule in those that invite him to the throne in their hearts, and not till he is invited. He first bows the heart, and makes it willing in the day of his power, then rules in the midst of his enemies, Psa 110:2, Psa 110:3.

Matthew Henry: 2Sa 19:9-15

It is strange that David did not immediately upon the defeat and dispersion of Absalom's forces march with all expedition back to Jerusalem, to regain the possession of his capital city, while the rebels were in confusion and before they could rally again. What occasion was there to bring him back? Could not he himself go back with the victorious army he had with him in Gilead? He could, no doubt; but, 1. He would go back as a prince, with the consent and unanimous approbation of the people, and not as a conqueror forcing his way: he would restore their liberties, and not take occasion to seize them, or encroach upon them. 2. He would go back in peace and safety, and be sure that he should meet with no difficulty or opposition in his return, and therefore would be satisfied that the people were well-affected to have him before he would stir. 3. He would go back in honour, and like himself, and therefore would go back, not at the head of his forces, but in the arms of his subjects; for the prince that has wisdom and goodness enough to make himself his people's darling, without doubt, looks greater and makes a much better figure than the prince that has strength enough to make himself his people's terror. It is resolved therefore that David must be brought back to Jerusalem his own city, and his own house there, with some ceremony, and here we have that matter concerted.

I. The men of Israel (that is, the ten tribes) were the first that talked of it, 2Sa 19:9, 2Sa 19:10. The people were at strife about it; it was the great subject of discourse and dispute throughout all the country. Some perhaps opposed it: "Let him either come back himself or stay where he is;"others appeared zealous for it, and reasoned as follows here, to further the design, 1. That David had formerly helped them, had fought their battles, subdued their enemies, and done them much service, and therefore it was a shame that he should continue banished from their country who had been so great a benefactor to it. Note, Good services done to the public, though they may be forgotten for a while, yet will be remembered again when men come to their right minds. 2. That Absalom had now disappointed them. "We were foolishly sick of the cedar, and chose the branch to reign over us; but we have had enough of him: he is consumed, and we narrowly escaped being consumed with him. Let us therefore return to our allegiance, and think of bringing the king back."Perhaps this was all the strife among them, not a dispute whether the king should be brought back or no (all agreed it was to be done), but whose fault is was that it was not done. As is usual in such cases, every one justified himself and blamed his neighbour. The people laid the fault on the elders, and the elders on the people, and one tribe upon another. Mutual excitements to the doing of a good work are laudable, but not mutual accusations for the not doing of it; for usually when public services are neglected all sides must share in the blame; every one might do more than he does, in the reformation of manners, the healing of divisions, and the like.

II. The men of Judah, by David's contrivance, were the first that did it. It is strange that they, being David's own tribe, were not so forward as the rest. David had intelligence of the good disposition of all the rest towards him, but nothing from Judah, though he had always been particularly careful of them. But we do not always find the most kindness from those from whom we have most reason to expect it. Yet David would not return till he knew the sense of his own tribe. Judah was his lawgiver, Psa 60:7. That his way home might be the more clear, 1. He employed Zadok and Abiathar, the two chief priests, to treat with the elders of Judah, and to excite them to give the king an invitation back to his house, even to his house, which was the glory of their tribe, 2Sa 19:11, 2Sa 19:12. No men more proper to negociate this affair than the two priests, who were firm to David's interest, were prudent men, and had great influence with the people. Perhaps the men of Judah were remiss and careless, and did it not, because nobody put them on to do it, and then it was proper to stir them up to it. Many will follow in a good work who will not lead: it is a pity that they should continue idle for want of being spoken to. Or perhaps they were so sensible of the greatness of the provocation they had given to David, by joining with Absalom, that they were afraid to bring him back, despairing of his favour; he therefore warrants his agents to assure them of it, with this reason: " You are my brethren, my bone and my flesh, and therefore I cannot be severe with you."The Son of David has been pleased to call us brethren, his bone and his flesh, which encourages us to hope that we shall find favour with him. Or perhaps they were willing to see what the rest of the tribes would do before they stirred, with which they are here upbraided: "The speech of all Israel has come to the king to invite him back, and shall Judah be the last, that should have been the first? Where is now the celebrated bravery of that royal tribe? Where is its loyalty?"Note, We should be stirred up to that which is great and good by the examples both of our ancestors and of our neighbours, and by the consideration of our rank. Let not the first in dignity be last in duty. 2. He particularly courted into his interest Amasa, who had been Absalom's general, but was his own nephew as well as Joab, 2Sa 19:13. He owns him for his kinsman, and promises him that, if he will appear for him now, he will make him captain-general of all his forces in the room of Joab, will not only pardon him (which, it may be, Amasa questioned), but prefer him. Sometimes there is nothing lost in purchasing the friendship of one that has been an enemy. Amasa's interest might do David good service at this juncture. But, if David did wisely for himself in designating Amasa for this post (Joab having now grown intolerably haughty), he did not do kindly by Amasa in letting his design be known, for it occasioned his death by Joab's hand, 2Sa 20:10. 3. The point was hereby gained. He bowed the heart of the men of Judah to pass a vote, nemine contradicente - unanimously, for the recall of the king, 2Sa 19:14. God's providence, by the priests' persuasions and Amasa's interest, brought them to this resolve. David stirred not till he received this invitation, and then he came as far back as Jordan, at which river they were to meet him, 2Sa 19:15. Our Lord Jesus will rule in those that invite him to the throne in their hearts and not till he be invited. He first bows the heart and makes it willing in the day of his power, and then rules in the midst of his enemies, Psa 110:2, Psa 110:3.

Keil-Delitzsch: 2Sa 19:11-12

When these words of all Israel were reported to David, he sent to the priests Zadok and Abiathar, saying, "Speak to the elders of Judah, why will ye be the last to bring back the king to his palace? ... Ye are my brethren, my bones and flesh (i.e., my blood relations): why then,"etc.? The last clause of 2Sa 19:11, "the speech of all Israel is come to the king, even to his house," is a circumstantial clause inserted in the midst of David's words, to explain the appeal to the men of Judah not to be the last. In the lxx, and some Codices of the Vulgate, this sentence occurs twice, viz., at the end of 2Sa 19:10, and also of 2Sa 19:11; and Thenius, Ewald, and Böttcher regard the clause at the end of 2Sa 19:10 as the original one, and the repetition of it at the close of 2Sa 19:11 as a gloss. But this is certainly a mistake: for if the clause, "and the speech of all Israel came to the king to his house (at Mahanaim),"ought to stand at the close of 2Sa 19:10, and assigns the reason for David's sending to Zadok and Abiathar, 2Sa 19:11 would certainly, or rather necessarily, commence with המּלך ויּשׁלח : "The word of all Israel came to the king, and then king David sent,"etc. But instead of this, it commences with שׁלח דּיד והמּלך , "But king David sent."This construction of the sentence decidedly favour the correctness of the Hebrew text; whereas the text of the Septuagint, apart altogether from the tautological repetition of the whole of the sentence in question, shows obviously enough that it is nothing more than a conjecture, by which the attempt was made to remove the difficulty occasioned by the striking position in which the circumstantial clause occurred.

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 19:9-43

David's return to Jerusalem 19:9-43

"In the overall structure of chapters 15-20 (more precisely 15:1-20:22), the literary unit describing the return of King David' (v. 11) to Jerusalem (vv. 9-43) parallels that depicting his flight (15:13-37) caused by Absalom's rebellion . . ."²⁷¹

The only thing the people could do after Absalom had fallen was to return to their former king (vv. 11-12). Absalom had found his strongest support among the people of Judah. David did not want the Judahites to conclude that by supporting Absalom they had become his enemies. David extended pardon to them and informed them that he still regarded them as his closest kin. This wise political move helped unite the nation again.

". . . David's reference here [v. 12] is not to blood ties, though they may be present, but rather that mutual covenant commitments must be honored because the vows assume fidelity through thick and thin."²⁷²

David also forgave the Benjamites who had hoped for his downfall and had seen it as punishment for taking Saul's place on the throne (vv. 16-30). Shimei had actively opposed David, Ziba had misled him (apparently), and Mephibosheth had not supported him. Mephibosheth's failure to trim his toenails and his beard and to wash his clothes expressed his desire to remain ceremonially unclean while David was in exile (cf. Exod. 19:10, 14).²⁷³ By forgiving all of these Benjamites David again secured the support of this difficult tribe.²⁷⁴ A generation later, when the kingdom split in two, the tribe of Benjamin remained attached to Judah. Abishai had become an "adversary" (Heb. satan) to David in the sense that he opposed David's purpose to pardon Shimei.²⁷⁵

David may have divided the fields between Mephibosheth and Ziba to determine which of them was telling the truth or because he could not tell (v. 29). Solomon followed a similar procedure and threatened to divide a living baby to determine which of two mothers was telling the truth (1 Kings 3:24-25). Mephibosheth offered the entire estate to Ziba (v. 30). His action argued his innocence.²⁷⁶

Barzillai's support (vv. 31-39) undoubtedly represents that of others in Transjordan. By honoring him and his representative, Chimham, David cemented good relations with the tribes across the Jordan.²⁷⁷

The other Israelites (vv. 40-43) also rallied behind David again. The little "who loves the king most" contest they held with the Judahites illustrates their support. Thus almost the whole nation again united behind the Lord's anointed. This was a blessing from God.²⁷⁸

This section is a remarkable testimony to the power of forgiveness (cf. Matt. 6:12, 14-15; 18:21-22; Luke 7:47; 17:3). David had not forgiven Absalom, and perhaps the consequences of his lack of forgiveness encouraged him to take a different approach with his subjects after Absalom's death. We see in David's dealings with Amasa (vv. 11-15) that forgiveness wins over former enemies. We see in his dealings with Shimei (vv. 16-23) that forgiveness gives time for people to change. We see in his treatment of Mephibosheth and Ziba (vv. 24-30) that forgiveness placates irreconcilable adversaries. We see in his relations with Barzillai and Chimham (vv. 31-39) that forgiveness causes blessing to overflow on others. We see in the section revealing the final reactions of the Israelites and the Judahites (vv. 40-43) that forgiveness lays a strong foundation for the future.

Guzik: 2Sa 19:1-43

2 Samuel 19 - The Kingdom Is Restored to David

A. David's mourning and Joab's rebuke.

1. (1-3) The effect of David's grief upon his loyal supporters.

And Joab was told, "Behold, the king is weeping and mourning for Absalom." So the victory that day was turned into mourning for all the people. For the people heard it said that day, "The king is grieved for his son." And the people stole back into the city that day, as people who are ashamed steal away when they flee in battle.

a. The victory that day was turned into mourning for all the people: This was not good. David's loyal and sacrificing supporters won that day for the glory of God and the good of Israel. Now they feel bad about the victory because David is overcome with excessive weeping and mourning for Absalom.

i. There is such a thing as excessive mourning - mourning that is basically rooted in unbelief and self indulgence. In 1 Thessalonians 4:13, Paul warned Christians: I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. Some Christians sorrow at times in death or tragedy like those who have no hope in God and this is wrong to do.

ii. "If your dear ones are dead you cannot restore them to life by your unbelief; and if they still survive, it will be a pity to be downcast and unbelieving when there is no occasion for it. 'Your strength is to sit still.' Remember that you are a Christian, and a Christian is expected to be more self-possessed than those who have no God to fly to. (Spurgeon)

b. The people stole back into the city that day, as people who are ashamed: David's excessive sorrow made his loyal friends and supporter feel ashamed they won a great victory.

2. (4-7) Joab rebukes David.

But the king covered his face, and the king cried out with a loud voice, "O my son Absalom! O Absalom, my son, my son!" Then Joab came into the house to the king, and said, "Today you have disgraced all your servants who today have saved your life, the lives of your sons and daughters, the lives of your wives and the lives of your concubines, in that you love your enemies and hate your friends. For you have declared today that you regard neither princes nor servants; for today I perceive that if Absalom had lived and all of us had died today, then it would have pleased you well. Now therefore, arise, go out and speak comfort to your servants. For I swear by the LORD, if you do not go out, not one will stay with you this night. And that will be worse for you than all the evil that has befallen you from your youth until now."

a. O my son Absalom! O Absalom, my son, my son! David could not stop singing this song. He was still locked into his excessive mourning and lack of perspective. He was mastered by his feelings, and feelings were never meant to master us.

i. God is not against feelings - not at all. Many Christians lack deep and profound feeling and experience in their walk with God. At the same time, feeling were never meant to master over us.

ii. David's problem was not in what he knew - Absalom's tragic death and David's own role in it. David's problem was in what he forgot - that God was still in control, that a great victory was won, that he had many loyal supporters, that God showed great grace and mercy to David. When someone is overcome in tragedy or sorrow the problem is not in what they know, but in what they forget.

iii. "Who ever heard David cry out in godly sorrow, O Uriah, would God I had died for thee!" (Trapp)

b. Today you have disgraced all your servants you today have saved your life: Joab gave David a stern wake-up call. "David, your excessive mourning is selfish. It isn't all about you. These loyal, sacrificial supporters of you deserve to feel good about their victory and you are making them feel terrible. Snap out of it."

c. I perceive that if Absalom had lived and all of us had died today, then it would have pleased you well: This is a sharp truth delivered with precision. Joab wants David not only to see that he is being foolish in his excessive grief, but he is also being selfish.

d. Now therefore, arise, go out and speak comfort to your servants: "Go out and encourage the team - they deserve it. If you don't you will lose most all of them."

3. (8) David receives Joab's rebuke.

Then the king arose and sat in the gate. And they told all the people, saying, "There is the king, sitting in the gate." So all the people came before the king. For everyone of Israel had fled to his tent.

a. Then the king arose and sat in the gate: David didn't feel like doing this. His feelings told him to stay locked into his excessive mourning. Yet David let his understanding of what was right be bigger than what he felt.

i. We never again hear David crying out, O Absalom. Doing what he needed to do got that song out of his head.

b. So all the people came before the king: This is what they needed to see - David sitting as king in the place of authority (sitting in the gate). This told them that their sacrifice was worth it, that it was appreciated, and that David would continue to reign. Joab's rebuke worked because Joab cared enough to make it and David was wise enough to receive it.

B. Israel returns to David.

1. (9-10) The tribes debate receiving David back as king.

Now all the people were in a dispute throughout all the tribes of Israel, saying, "The king saved us from the hand of our enemies, he delivered us from the hand of the Philistines, and now he has fled from the land because of Absalom. But Absalom, whom we anointed over us, has died in battle. Now therefore, why do you say nothing about bringing back the king?"

a. All the people were in a dispute throughout all the tribes of Israel: David survived Absalom's attempted overthrow, but the kingdom was not yet restored to David.

b. The king saved us . . . But Absalom, whom we anointed over us, has died: The tribes of Israel understood what David did for them, they understood that they rejected him and embraced Absalom, and they understood that Absalom was now dead. It left Israel and in a dispute about bringing back the king.

i. They only seemed to want David back after the false king Absalom failed. We often only decide to bring back King Jesus when our false kings have failed.

ii. "The folly of their allegiance to Absalom was clear - it had brought only misery and confusion. They were on the wrong side; they had rejected their true king, and therefore the situation was full of unrest." (Redpath)

2. (11-14) David sends negotiators to the tribes.

So King David sent to Zadok and Abiathar the priests, saying, "Speak to the elders of Judah, saying, 'Why are you the last to bring the king

back to his house, since the words of all Israel have come to the king, to his very house? You are my brethren, you are my bone and my flesh. Why then are you the last to bring back the king?' And say to Amasa, 'Are you not my bone and my flesh? God do so to me, and more also, if you are not commander of the army before me continually in place of Joab.'" So he swayed the hearts of all the men of Judah, just as the heart of one man, so that they sent this word to the king: "Return, you and all your servants!"

a. Why are you the last to bring the king back to his very house? David would not force his reign on Israel. He would only come back if the tribes who rejected him for Absalom agreed to bring back the king.

i. "David didn't lift a finger to re-establish his authority . . . His return to sovereignty was decided by the voluntary submission of his kinsmen and by their loving obedience to his will." (Redpath)

b. Amasa . . . commander of the army . . . in place of Joab: David agreed to replace Joab with Amasa, who was the captain of Absalom's army. This was to put Joab in his place and to offer a gesture of reconciliation to the former supporters of Absalom.

c. So he swayed the hearts of all the men of Judah, just as the heart of one man: The efforts of Zadok and Abiathar succeeded. David would not come back until welcomed by the hearts of all, and that could not be forced - their hearts had to be swayed.

i. God will not force His reign on us. We must welcome His reign and He will not force our heart response. Our hearts must be swayed by the work of the Word of the God and the Holy Spirit.

ii. Just as the heart of one man: David wanted the reception to be unanimous. The men of Judah responded together to the wooing work of Zakok and Abiathar.

3. (15-18a) David crosses over the Jordan River with help from Judah and Benjamin.

Then the king returned and came to the Jordan. And Judah came to Gilgal, to go to meet the king, to escort the king across the Jordan. And Shimei the son of Gera, a Benjamite, who was from Bahurim, hastened and came down with the men of Judah to meet King David. There were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over the Jordan before the king. Then a ferryboat went across to carry over the king's household, and to do what he thought good.

a. Then the king returned: The point is emphasized - David would not return as king until he was welcomed, until hearts were swayed to receive him.

b. To escort the king: David left Israel as a desperate fugitive, rejected by the nation and hunted by his son Absalom. He came back escorted by thousands of enthusiastic supporters.

C. David's kindness to his subjects.

1. (18b-23) David shows forgiveness to Shimei.

Now Shimei the son of Gera fell down before the king when he had crossed the Jordan. Then he said to the king, "Do not let my lord impute iniquity to me, or remember what wrong your servant did on the day that my lord the king left Jerusalem, that the king should take it to heart. For I, your servant, know that I have sinned. Therefore here I am, the first to come today of all the house of Joseph to go down to meet my lord the king." But Abishai the son of Zeruiah answered and said, "Shall not Shimei be put to death for this, because he cursed the Lord's anointed?" And David said, "What have I to do with you, you sons of Zeruiah, that you should be adversaries to me today? Shall any man be put to death today in Israel? For do I not know that today I am king over Israel?" Therefore the king said to Shimei, "You shall not die." And the king swore to him.

a. I, your servant, know that I have sinned: Shimei showed a remarkably humble, contrite confession. He sinned greatly against David, and here he repented greatly before him.

i. Shimei's repentance was humble (fell down before the king). His posture represented his low place before David.

ii. Shimei's repentance was honoring to David (Do not let my lord impute iniquity to me). He knew David had the right to impute iniquity, but he plead for mercy.

iii. Shimei's repentance was honest (I have sinned). He made no attempt to minimize his actions.

iv. Shimei's repentance was put into action (here I am, the first to come today of all the house of Joseph to go down to meet my lord the king). Real repentance will show itself not only in words and ideas, but in action.

b. The king said to Shimei, "You shall not die": David spared the life of Shimei, showing forgiveness to the man who formerly bitterly cursed him (2 Samuel 16:5-13).

i. "Perhaps you have been like Shimei, who cursed king David, and you are afraid that Jesus will never forgive you. But David forgave Shimei, and Jesus is ready to forgive you. He delighteth in mercy. I do believe that the harps of heaven never give to Christ such happiness as he has when he forgives the ungodly, and saith, 'Thy sins are forgiven; go in peace.' " (Spurgeon)

c. Do I not know that today I am king over Israel? David could readily forgive a man who deserved to die because he was secure, knowing that God gave him the throne. Insecurity is a great motivator for revenge and holding on to bitterness.

2. (24-30) David shows understanding to Mephibosheth.

Now Mephibosheth the son of Saul came down to meet the king. And he had not cared for his feet, nor trimmed his mustache, nor washed his clothes, from the day the king departed until the day he returned in peace. So it was, when he had come to Jerusalem to meet the king, that the king said to him, "Why did you not go with me, Mephibosheth?" And he answered, "My lord, O king, my servant deceived me. For your servant said, 'I will saddle a donkey for myself, that I may ride on it and go to the king,' because your servant is lame. And he has slandered your servant to my lord the king, but my lord the king is like the angel of God. Therefore do what is good in your eyes. For all my father's house were but dead men before my lord the king. Yet you set your servant among those who eat at your own table. Therefore what right have I still to cry out anymore to the king?" So the king said to him, "Why do you speak anymore of your matters? I have said, 'You and Ziba divide the land.'" Then Mephibosheth said to the king, "Rather, let him take it all, inasmuch as my lord the king has come back in peace to his own house."

a. Mephibosheth the son of Saul came down to meet the king: Mephibosheth was the son of Jonathan and the last surviving heir to the dynasty of Saul. 2 Samuel 9 told how David showed unique kindness to Mephibosheth. 2 Samuel 16:1-4 described how Ziba, the servant of Mephibosheth, met David with supplies as he left Jerusalem. Ziba said that Mephibosheth abandoned David and hoped to gain from the conflict between David and Absalom.

b. My lord, O king, my servant deceived me: Mephibosheth explained why he did not join David, and how Ziba slandered him before David.

c. You set your servant among those who eat at your own table. Therefore what right have I still to cry out anymore to the king? Though Mephibosheth was slandered before David, Mephibosheth won't defend himself or demand a hearing before David. He knew David already gave him more than he deserved, so if David were to now take it all away, he would still be ahead.

d. You and Ziba divide the land: When Ziba told David that Mephibosheth abandoned him, David granted Ziba all of Mephibosheth's land and property (2 Samuel 16:4). Hearing the whole story, David won't go back on his promise to Ziba even though it was made under fraudulent circumstances. Yet he did lessen Ziba's reward by offering a split between Ziba and Mephibosheth of all the property from Saul's house.

e. Rather, let him take it all, inasmuch as my lord the king has come back in peace to his own house: Mephibosheth was content to let Ziba have all the property if he can only know that David reigns. David's reign was more important to him than his personal enrichment.

i. "For his own enrichment this man cared nothing at all. It was everything to him that his king should come into the possession of his kingdom in peace . . . It is to be feared that too often we are more concerned about our rights than about His. It is a great and glorious thing when our loyalty and love make us far more concerned about the victories of our Lord, than about our own unquestioned rights. Yet that should be the normal attitude of all who sit at the King's Table." (Morgan)

3. (31-39) David shows appreciation to Barzillai.

And Barzillai the Gileadite came down from Rogelim and went across the Jordan with the king, to escort him across the Jordan. Now Barzillai was a very aged man, eighty years old. And he had provided the king with supplies while he stayed at Mahanaim, for he was a very rich man. And the king said to Barzillai, "Come across with me, and I will provide for you while you are with me in Jerusalem." But Barzillai said to the king, "How long have I to live, that I should go up with the king to Jerusalem? I am today eighty years old. Can I discern between the good and bad? Can your servant taste what I eat or what I drink? Can I hear any longer the voice of singing men and singing women? Why then should your servant be a further burden to my lord the king? Your servant will go a little way across the Jordan with the king. And why should the king repay me with such a reward? Please let your servant turn back again, that I may die in my own city, near the grave of my father and mother. But here is your servant Chimham; let him cross over with my lord the king, and do for him what seems good to you." And the king answered, "Chimham shall cross over with me, and I will do for him what seems good to you. Now whatever you request of me, I will do for you." Then all the people went over the Jordan. And when the king had crossed over, the king kissed Barzillai and blessed him, and he returned to his own place.

a. Come across with me, and I will provide for you while you are with me in Jerusalem: Barzillai brought essential help to David when he fled Jerusalem as Absalom took over the city. In gratitude, David offered him the honor of living with the king in Jerusalem.

i. He was a very rich man: Barzillai was a man of great resources - and he wisely used those resources to support the servant of God and the cause of God. In Luke 12:21, Jesus spoke of the foolish man who lays up treasure for himself, and is not rich toward God. Barzillai was wise enough to use his resources to lay up treasure in heaven and he was rich toward God.

b. Why should the king repay me with such a reward? Barzillai did not do this for the sake of reward. He gave out of a right heart, not out the motive of self-exaltation.

c. Here is your servant Chimham; let him cross over with my lord the king: Barzillai respectfully declined the honor for himself but accepted it on behalf of his son Chimham.

i. "It is generally understood that this was Barzillai's son; and this is probable from 1 Kings 2:7, where, when David was dying, he said, Show kindness to the sons of Barzillai." (Clarke)

4. (40-43) Israel and Judah quarrel about David.

Now the king went on to Gilgal, and Chimham went on with him. And all the people of Judah escorted the king, and also half the people of Israel. Just then all the men of Israel came to the king, and said to the king, "Why have our brethren, the men of Judah, stolen you away and brought the king, his household, and all David's men with him across the Jordan?" So all the men of Judah answered the men of Israel, "Because the king is a close relative of ours. Why then are you angry over this matter? Have we ever eaten at the king's expense? Or has he given us any gift?" And the men of Israel answered the men of Judah, and said, "We have ten shares in the king; therefore we also have more right to David than you. Why then do you despise us; were we not the first to advise bringing back our king?" Yet the words of the men of Judah were fiercer than the words of the men of Israel.

a. All the people of Judah escorted the king, and also half the people of Israel: The northern tribes felt excluded in this ceremonial welcoming back of David from across the Jordan River.

b. Why have our brethren, the men of Judah, stolen you away . . . why then are you angry . . . why then do you despise us: This argument is ultimately about who is more loyal to King David, and who has the greater right to honor him.

c. Why then do you despise us: The ten northern tribes felt unappreciated by the tribe of Judah. This competitive attitude between Judah and the ten northern tribes sets the stage for civil war in David's day and the eventual division of the nation into two.

© 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 19 (Chapter Introduction)

Overview

2Sa 19:1, Joab causes the king to cease his mourning; 2Sa 19:9, The Israelites are earnest to bring the king back; 2Sa 19:11, David sends to the priests to incite them of Judah; 2Sa 19:18, Shimei is pardoned; 2Sa 19:24, Mephibosheth excused; 2Sa 19:32, Barzillai dismissed, and Chimham his son taken into the king’s family; 2Sa 19:41, The Israelites expostulate with Judah for bringing home the king without them.

Poole: 2 Samuel 19 (Chapter Introduction)

SAMUEL CHAPTER 19 .

Joab by hard words moveth the king to cease his mourning, and show himself to the people, 2Sa 19:1-8 . The king is brought back by the men of Judah, and Amasa put in Joab’ s place, 2Sa 18:9-15 . Shimei sueth for mercy, and obtaineth it, 2Sa 19:16-23 . Mephibosheth meeting the king, recovers half his estate, 2Sa 19:24-30 . Barzillai is dismissed; Chimham his son is taken into the king’ s family, 2Sa 19:31-40 . The Israelites expostulate with Judah for bringing home the king without them, 2Sa 19:41-43 .

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 19 (Chapter Introduction)

(2Sa 19:1-8) Joab causes David to cease mourning.

(2Sa 19:9-15) David returns to Jordan.

(2Sa 19:16-23) He pardons Shimei.

(2Sa 19:24-30) Mephibosheth excused.

(2Sa 19:31-39) David's parting with Barzillai.

(2Sa 19:40-43) Israel quarrels with Judah.

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 19 (Chapter Introduction)

We left David's army in triumph and yet David himself in tears: now here we have, I. His return to himself, by the persuasion of Joab (2Sa 19:1-8). II. His return to his kingdom from his present banishment. 1. The men of Israel were forward of themselves to bring him back (2Sa 19:9, 2Sa 19:10). 2. The men of Judah were dealt with by David's agents to do it (2Sa 19:11-14) and did it (2Sa 19:15). III. At the king's coming over Jordan, Shimei's treason is pardoned (2Sa 19:16-23), Mephibosheth's failure is excused (2Sa 19:24-30), and Barzillai's kindness is thankfully owned, and recompensed to his son (2Sa 19:31-39). IV. The men of Israel quarrelled with the men of Judah, for not calling them to the ceremony of the king's restoration, which occasioned a new rebellion, an account of which we have in the next chapter (2Sa 19:40-43).

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

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Alter, Robert. The Art of Biblical Narrative. New York: Basic, 1981.

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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 19 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 19

David indulging to too much grief for the death of his son, is rebuked by Joab, and threatened with a revolt of the people from him, if he did not change his conduct, which be accordingly did, 2Sa 19:1; upon which the men of Israel were the first that moved for the bringing him back to Jerusalem, and the men of Judah were solicited to join with them in it, which was effected, 2Sa 19:9; and at Jordan, Shimei, that had cursed him, met him, and asked his pardon, and was forgiven, 2Sa 19:16; and when come to Jerusalem, Mephibosheth excused so well his not going out with him, that he had half his land restored to him, which had been given to his servant, 2Sa 19:24; and Barzillai, who had very liberally supplied the king, was allowed to return to his own city, and Chimham his son was taken to court, 2Sa 19:31; and a contention arose between the men of Israel and of Judah about the restoration of the king, which issued in an insurrection, as the next chapter shows, 2Sa 19:41.