Text -- 2 Samuel 20:18 (NET)

20:18 She said, “In the past they would always say, ‘Let them inquire in Abel,’ and that is how they settled things.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 20:18

This city which thou art about to destroy, is no mean and contemptible one, but so honourable and considerable for its wisdom, that when any differences arose among any of the neighbours, they used proverbially to say, We will ask the opinion and advice as the men of Abel about it, and we will stand to their arbitration; and so all parties were satisfied, and disputes ended.

JFB: 2Sa 20:18-20

The translation of the Margin gives a better meaning, which is to this effect: When the people saw thee lay siege to Abel, they said, Surely he will ask if we will have peace, for the law (Deu 20:10) prescribes that he should offer peace to strangers, much more then to Israelitish cities; and if he do this, we shall soon bring things to an amicable agreement, for we are a peaceable people. The answer of Joab brings out the character of that ruthless veteran as a patriot at heart, who, on securing the author of this insurrection, was ready to put a stop to further bloodshed and release the peaceable inhabitants from all molestation.

Clarke: 2Sa 20:18

They shall surely ask counsel at Abel - This is a proverb, but from what it originated we know not; nor can we exactly say what it means: much must be supplied to bring it to speak sense. Abel was probably famed for the wisdom of its inhabitants; and parties who had disputes appealed to their judgment, which appears to have been in such high reputation as to be final by consent of all parties. To this the wise woman refers, and intimates to Joab that he should have proceeded in this way before he began to storm the city, and destroy the peaceable inhabitants.

TSK: 2Sa 20:18

They were wont : etc. or, They plainly spake in the beginning, saying, Surely they will ask of Abel, and so make an end. Deu 20:10, Deu 20:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 20:18

This was an old proverb. Abel, like Teman, and some other places, was once famous for the wisdom of its inhabitants 1Ki 4:30-31. The wise woman was herself a remnant of this traditional wisdom.

Poole: 2Sa 20:18

According to this translation the sense is, This city which thou art about to destroy is no mean and contemptible one, but so honourable and considerable for its wisdom, and the wise people in it, that when any differences did arise among any of the neighbours, they used proverbially to say, We will ask the opinion and advice of the men of Abel about it, and we will stand to their arbitration ; and so all parties were satisfied, and disputes ended. But there is another translation in the margin, embraced also by some others, which seems to be the best:

They (i. e. the citizens of this city) plainly (or, commonly ) spake (among themselves) in the beginning , (to wit, when Sheba and his men first came into the city, and they were informed, that Joab was pursuing him,) saying, Surely they will ask of Abel, and so make an end . They will peaceably expostulate the business with us, and inquire why we received Sheba into our city; and whether we would deliver him up into their hands, and would inform us of the reason of their hostile attempt upon us, and offer to us conditions of peace, which by God’ s law, Deu 20:10 , they were to do even to strange, and much more to Israelitish cities. So she doth both modestly reprove Joab for the neglect of this duty, and oblige him to the performance of it.

Haydock: 2Sa 20:18

End of their disputes, (Haydock) as Abela was remarkable for its wise counsellors, (Menochius) and equitable decisions; (Haydock) so that many came, from a distance, to consult the learned of this city. (Calmet) ---

Others suppose that she refers to the law, which ordains that peace shall first be proposed, and, if this had been done, the affair would long ago have been decided, Deuteronomy xx. 10. (Jonathan; Estius; &c.) ---

Hebrew, "They spoke a word at first: Let them ask at Abela, and so they shall make an end." Much must be supplied to make the text conformable to the former explication. We may translate, "They said, in ancient times: Let those who require more, go seek at Abela: so they finished their discourse." (Calmet) ---

Protestants, "They shall surely ask counsel at Abel: and so the ended the matter. "

Gill: 2Sa 20:18

Then she spake, saying, they were wont to speak in old time,.... It was a common saying, a proverbial expression among the ancient sages:

saying, they shall surely ask counsel at Abel, and so they ended the matter. Abel, it seems, had been a city so famous for wise and prudent men, that it was common for the inhabitants of other cities, in the several parts of the kingdom, when any controversy arose among them, to say to one another, since we cannot agree this matter among ourselves, let us go to Abel, and take advice there, and leave it to their arbitration; and so they did, and things were presently brought to an issue, and happily concluded; nay, when the king had a mind to make a decree or law, as R. Isaiah observes, he used to send to Abel to know whether they would submit to it; and if they agreed to it, then he proceeded in it; for other cities followed their example, so famous was this city, and of so great account: now the woman argues from hence, that surely such a renowned city should not hastily be destroyed; but the Targum directs to another sense, and which perhaps is best, and is followed by Jarchi, Kimchi, and others, paraphrasing the words thus,"she spake, saying, I remember now what is written in the book of the law, to ask a city first, saying, (will ye make peace?) so shouldest thou have asked of Abel, will ye make peace, or receive terms of peace?''referring to the law in Deu 20:10; signifying, if that had been attended to as it ought (for if such methods were to be taken with Heathen cities, much more with a city of Israel, as Abel was), things would soon have been agreed and issued; had Joab upon approaching the city proposed his terms of peace, they would have immediately yielded to them, and so the matter would have ended at once; for they were a peaceable people, as it follows: though Dr. Lightfoot ^b gives another sense of these words, that Sheba and his party when they came to the city,"they at first certainly said thus, that they would ask Abel of its peace (or on whose side it was), and so they made the matter entire, or made a show of their own integrity:''by which this woman assured Joab, that the men of Abel had not invited, nor willingly received Sheba and his rebels into the city, but they had deceived them by fawning and false words, pretending only to inquire about the peace and welfare of their city.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 2Sa 20:18

Then she spake, saying, ^{( l )} They were wont to speak in old time, saying, They shall surely ask [counsel] at Abel: and so they ended [the matter].

^{( l )} She shows that the old custom was not to destroy a city before peace was offered, (Deu 20:10-11).

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 20:1-26

1 By occasion of the quarrel, Sheba makes a party in Israel.

3 David's ten concubines are put in confinement for life.

4 Amasa, made captain over Judah, is slain by Joab.

14 Joab pursues Sheba unto Abel.

16 A wise woman saves the city by Sheba's head.

23 David's officers.

MHCC: 2Sa 20:14-22

Justly is that place attacked, which dares to harbour a traitor; nor will the heart fare better which indulges rebellious lusts, that will not have Christ to reign over them. A discreet woman, by her prudent management, satisfied Joab, and yet saved the city. Wisdom is not confined to rank or sex; it consists not in deep knowledge; but in understanding how to act as matters arise, that troubles may be turned away and benefits secured. A great deal of mischief would be prevented, if contending parties would understand one another. Let both sides be undeceived. The single condition of peace is, the surrender of the traitor. It is so in God's dealing with the soul, when besieged by conviction and distress; sin is the traitor; the beloved lust is the rebel: part with that, cast away the transgression, and all shall be well. There is no peace on any other terms.

Matthew Henry: 2Sa 20:14-22

We have here the conclusion of Sheba's attempt.

I. The rebel, when he had rambled over all the tribes of Israel, and found them not so willing, upon second thoughts, to follow him, as they had been upon a sudden provocation to desert David (having only picked up a few like himself, that sided with him), at length entered Abel-Beth-maacah, a strong city in the north, in the lot of Naphtali, where we find it placed, 2Ki 15:29. Here he took shelter, whether by force or with consent does not appear; but his adherents were most Berites, of Beeroth in Benjamin, 2Sa 20:14. One bad man will find or make more.

II. Joab drew up all his force against the city, besieged it, battered the wall, and made it almost ready for a general storm, 2Sa 20:15. Justly is that place attacked with all this fury which dares harbour a traitor; nor will that heart fare better which indulges those rebellious lusts that will not have Christ to reign over them.

III. A discreet good woman of the city of Abel brings this matter, by her prudent management, to a good issue, so as to satisfy Joab and yet save the city. Here is,

1. Her treaty with Joab, and her capitulation with him, by which he is engaged to raise the siege, upon condition that Sheba be delivered up. It seems, none of all the men of Abel, none of the elders or magistrates, offered to treat with Joab, no, not when they were reduced to the last extremity. They were stupid and unconcerned for the public safety, or they stood in awe of Sheba, or they despaired of gaining any good terms with Joab, or they had not sense enough to manage the treaty. But this one woman and her wisdom saved the city. Souls know no difference of sexes. Though the man be the head, it does not therefore follow that he has the monopoly of the brains, and therefore he ought not, by any salique law, to have the monopoly of the crown. Many a masculine heart, and more than masculine, has been found in a female breast; nor is the treasure of wisdom the less valuable for being lodged in the weaker vessel. In the treaty between this nameless heroine and Joab,

(1.) She gains his audience and attention, 2Sa 20:16, 2Sa 20:17. We may suppose it was the first time he had ever treated with a woman in martial affairs.

(2.) She reasons with him on behalf of her city, and very ingeniously. [1.] That it was a city famous for wisdom (2Sa 20:18), as we translate it. She pleads that this city had been long in such reputation for prudent knowing men that it was the common referee of the country, and all agreed to abide by the award of its elders. Their sentence was an oracle; let them be consulted and the matter is ended, all sides will acquiesce. Now shall such a city as this be laid in ashes and never treated with? [2.] That the inhabitants were generally peaceable and faithful in Israel, 2Sa 20:19. She could speak, not for herself only, but for all those whose cause she pleaded, that they were not of turbulent and seditious spirits, but of known fidelity to their prince and peaceableness with their fellow-subjects; they were neither seditious nor litigious. [3.] That it was a mother in Israel, a guide and nurse to the towns and country about; and that it was a part of the inheritance of the Lord, a city of Israelites, not of heathen; and the destruction of it would lessen and weaken that nation which God had chosen for his heritage. [4.] That they expected him to offer them peace before he made an attack upon the, according to that known law of war, Deu 20:10. So the margin reads (2Sa 20:18): They plainly spoke in the beginning (of the siege), saying, Surely they will ask of Abel, that is, "The besiegers will demand the traitor, and will ask us to surrender him; and if they do, we will soon come to an agreement, and so end the matter."Thus she tacitly upbraids Joab for not offering them peace, but hopes it is not too late to beg it.

(3.) Joab and Abel's advocate soon agree that Sheba's head shall be the ransom of the city. Joab, though in a personal quarrel he had lately swallowed up and destroyed Amasa, yet, when he acts as a general, will by no means bear the imputation of delighting in bloodshed: " Far be it from me that I should delight to swallow up or destroy, or design it but when it is necessary for the public safety, 2Sa 20:20. The matter is not so. Our quarrel is not with your city; we would hazard our lives for its protection. Our quarrel is only with the traitor that is harboured among you; deliver him up, and we have done."A great deal of mischief would be prevented if contending parties would but understand one another. The city obstinately holds out, believing Joab aims at its ruin. Joab furiously attacks it, believing the citizens all confederates with Sheba. Whereas both were mistaken; let both sides be undeceived, and the matter is soon accommodated. The single condition of peace is the surrender of the traitor. It is so in God's dealing with the soul, when it is besieged by conviction and distress: sin is the traitor; the beloved lust is the rebel; part with that, cast away the transgression, and all shall be well. No peace on any other terms. Our wise woman immediately agrees to the proposal: Behold, his head shall be thrown to thee presently.

2. Her treaty with the citizens. She went to them in her wisdom (and perhaps she had as much need of it in dealing with them as in dealing with Joab) and persuaded them to cut off Sheba's head, probably by some public order of their government, and it was thrown over the wall to Joab. He knew the traitor's face, and therefore looked no further, intending not that any of his adherents should suffer. The public safety was secured, and he felt no wish to gratify the public revenge. Joab hereupon raised the siege, and marched back to Jerusalem, with the trophies rather of peace than victory.

Keil-Delitzsch: 2Sa 20:1-22

Sheba's Rebellion. - 2Sa 20:1. There happened to be a worthless man there, named Sheba , a Benjaminite. He blew the trumpet, and said, "We have no part in David, nor inheritance in the son of Jesse. Every man to his tents, O Israel!" "To his tents," i.e., to his home, as in 2Sa 19:9, etc.

2Sa 20:2

All the men of Israel responded to this call, and went up (to the mountains) away from David and after Sheba; but the men of Judah adhered to their king from the Jordan to Jerusalem. The construction of דּבק with ועד ... מן is a pregnant one: they adhered to and followed him. The expression "from Jordan" does not prove that Sheba's rebellion broke out at the Jordan itself, and before David's arrival in Gilgal, but may be accounted for from the fact that the men of Judah had already fetched the king back across the Jordan.

2Sa 20:3

As soon as David returned to his palace at Jerusalem, he brought the ten concubines whom he had left behind, and with whom Absalom had lain, into a place of safety, and took care of them, without going in unto them any more. The masculine suffixes attached to יתּגם , יכלכּלם , and אליהם are used, as they frequently are, as being the more general and indefinite, instead of the feminine, which is the more definite form. Thus were they shut up in lifelong widowhood until the day of their death. אלמנוּת is an adverbial accusative, and חיּוּת signifies "condition in life;"literally, in widowhood of life.

2Sa 20:4

David then ordered Amasa to call the men of Judah to pursue Sheba the rebel, and attack him within three days, and then to present himself to him again. This commission was intended as the commencement of the fulfilment of the promise which David had given to Amasa (2Sa 19:14). It was no doubt his intention to give him the command over the army that marched against Sheba, and after the defeat of the rebel to make him commander-in-chief. But this first step towards the fulfilment of the promise was a very imprudent act, like the promise itself, since Joab, who had been commander of the army for so many years, was grievously offended by it; and moreover, being a well-tried general, he had incomparably more distinction in the tribe of Judah than Amasa, who had taken part in Absalom's rebellion and even led the rebel army, could possibly have.

2Sa 20:5-6

But when Amasa stayed out beyond the time fixed for the execution of the royal commission (the Chethib וייחר is the Piel וייחר , whilst the Keri is either the Hiphil ויּוחר , or the imperfect Kal of יחר = אחר , cf. תּחז , 2Sa 20:9, and is quite unnecessary), probably because the men of Judah distrusted him, and were not very ready to respond to his summons, David said to Abishai, "Now will Sheba the son of Bichri be more injurious (more dangerous) to us than Absalom. Take thou the servants (soldiers) of thy lord and pursue after him, lest he reach fortified cities, and tear out our eye ,"i.e., do us a serious injury. This is the correct explanation given by Böttcher, who refers to Deu 32:10 and Zec 2:12, where the apple of the eye is the figure used to signify the most valuable possession; for the general explanation, "and withdraw from our eye,"cannot be grammatically sustained.

2Sa 20:7

Thus there went after him (Abishai) Joab's men (the corps commanded by Joab), and the Crethi and Plethi (see at 2Sa 8:18), out of Jerusalem, to pursue Sheba.

2Sa 20:8

"When they were by the great stone at Gibeon, and Amasa came to meet them (there), Joab was girded with his armour-coat as his clothing, and the girdle of the sword was bound over it upon his loins in its sheath, which came out, and it fell (i.e., the sheath came out of the sword-belt in which it was fastened, and the sword fell to the ground), Joab said to Amasa,"etc. The eighth verse contains only circumstantial clauses, the latter of which (from ויואב onwards) are subordinate to the earlier ones, so that ויּאמר (2Sa 20:9) is attached to the first clause, which describes the meeting between the advancing army and Amasa.

There is something striking, however, in the fact that Joab appears among them, and indeed, as we see from what follows, as the commander of the forces; for according to 2Sa 20:6, David had commissioned Abishai, Joab's brother, to pursue Sheba, and even in 2Sa 20:7 Joab's men only are mentioned. This difficulty can hardly be solved in any other manner than by the simple assumption that David had told Abishai to go out with Joab, and that this circumstance is passed over in the brief account in 2Sa 20:6, in which the principal facts alone are given, and consequently the name of Joab does not occur there. Clericus adopts the following explanation. "Mention,"he says, "has hitherto been made simply of the command given to Abishai, but this included an order to Joab to go as well; and there is nothing to preclude the supposition that Joab's name was mentioned by the king, although this is not distinctly stated in the brief account before us."

(Note: This difficulty cannot be removed by emendations of the text, inasmuch as all the early translators, with the exception of the Syriac, had our Hebrew text before them. Thenius does indeed propose to alter Abishai into Joab in 2Sa 20:6, after the example of Josephus and the Syriac; but, as Böttcher observes, if Joab had originally formed part of the text, it could not have been altered into Abishai either accidentally or intentionally, and the Syriac translators and Josephus have inserted Joab merely from conjecture, because they inferred from what follows that Joab's name ought to be found here. But whilst this is perfectly true, there is no ground for Böttcher's own conjecture, that in the original text 2Sa 20:6 read as follows: "Then David said to Joab, Behold, the three days are gone: shall we wait for Amasa?"and through the copyist's carelessness a whole line was left out. For this conjecture has no tenable support in the senseless reading of the Cod. Vat ., πρὸς Ἀμεσσαΐ́ for Ἀβισαΐ́ .)

2Sa 20:9-10

Joab asked Amasa how he was, and laid hold of his bear with his right hand to kiss him. And as Amasa took no heed of the sword in Joab's hand, he smote him with it in the paunch (abdomen), and shed out his bowels upon the ground, " and repeated not (the stroke) to him "(cf. 1Sa 26:8). Laying hold of the beard to kiss is still customary among Arabs and Turks as a sign of friendly welcome (vid., Arvieux, Merkwürdige Nachrichten , iv. p. 182, and Harmar, Beobachtungen , ii. p. 61). The reason for this assassination was Joab's jealousy of Amasa. Joab and Abishai then followed Sheba.

2Sa 20:11

One of Joab's attendants remained standing by him (Amasa), no doubt at Joab's command, and said to the people who came thither, i.e., to the men of Judah who were collected together by Amasa (vid., 2Sa 20:4), "He that favoureth Joab, and he that (is) for David, let him (go) after Joab,"i.e., follow him to battle against Sheba.

2Sa 20:12-13

Amasa lay wallowing in blood in the midst of the road; and when the man (the attendant) saw that all the people stood still (by the corpse), he turned (pushed) Amasa from the road to the field, and threw a cloth over him, whereupon they all passed by and went after Joab.

2Sa 20:14

But Joab "went through all the tribes of Israel to Abela, and Beth-maacah, and all Berim." Abela (2Sa 20:15), or Abel (2Sa 20:18), has been preserved in the large Christian village of Abil , a place with ruins, and called Abil-el-Kamh on account of its excellent wheat ( Kamh ), which lies to the north-west of Lake Huleh, upon a Tell on the eastern side of the river Derdâra ; not in Ibl-el-Hawa , a place to the north of this, upon the ridge between Merj Ayun and Wady et Teim (vid., Ritter, Erdk . xv. pp. 240, 241; Robinson , Bibl . Researches , pp. 372-3; and v. de Velde, Mem . p. 280). Beth-maacah was quite close to Abela; so that the names of the two places are connected together in 2Sa 20:15, and afterwards, as Abel-beth-maacah (vid., 1Ki 15:20, and 2Ki 15:29), also called Abel-maim in 2Ch 16:4. Berim is the name of a district which is unknown to us; and even the early translators did not know how to render it. There is nothing, however, either in the πάντες ἐν χαῤῥί is the lxx or the omnes viri electi of the Vulgate, to warrant an alteration of the text. The latter, in fact, rests upon a mere conjecture, which is altogether unsuitable; for the subject to ויּקּהלוּ cannot be כּל־הבּרים on account of the vav consec ., but must be obtained from ישׂראל בּכל־שׁבטי . The Chethib ויקלהו is evidently a slip of the pen for ויּקּהלוּ .

2Sa 20:15

They besieged him (Sheba) in Abel-beth-maacah, and piled up a rampart against the city , so that it rose up by the town-moat ( חל , the moat with the low wall belonging to it); and all the people with Joab destroyed to throw down the wall .

2Sa 20:16-18

Then a wise woman of the city desired to speak to Joab, and said (from the wall) to him (2Sa 20:18), "They were formerly accustomed to say, ask Abel; and so they brought (a thing) to pass."These words show that Abel had formerly been celebrated for the wisdom of its inhabitants.

2Sa 20:19

"I am of the peaceable, faithful in Israel: thou seekest to slay a city and mother in Israel; wherefore wilt thou destroy the inheritance of Jehovah?"The construing of אנכי with a predicate in the plural may be explained on the simple ground that the woman spoke in the name of the city as well as in its favour, and therefore had the citizens in her mind at the time, as is very evident from the figurative expression אם (mother) for mother-city or capital.

(Note: The correctness of the text is not to be called in question, as Thenius and Böttcher suppose, for the simple reason that all the older translators have followed the Hebrew text, including even the lxx with their ἐγώ εἰμι εἰρηνικὰ τῶν στηριγμάτων ἐν Ἰσραήλ ; whereas the words ἅ ἔθεντο οἱ πιστοὶ τοῦ Ἰσραήλ , which some of the MSS contain at the close of 2Sa 20:18 after ει ̓ ἐξέλιπον , and upon which Thenius and Böttcher have founded their conjectures, are evidently a gloss or paraphrase of התמּוּ וכן , and of so little value on critical grounds, that Tischendorf did not even think the reading worth mentioning in his edition of the Septuagint.)

The woman gave Joab to understand, in the first place, that he ought to have asked the inhabitants of Abela whether they intended to fight for Sheba before commencing the siege and destruction of the town, according to the law laid down in Deu 20:10. with reference to the siege of foreign towns; and secondly, that he ought to have taken into consideration the peaceableness and fidelity of the citizens of Abela, and not to destroy the peace-loving citizens and members of the nation of God.

2Sa 20:20

The woman's words made an impression upon Joab. He felt the truthfulness of her reproaches, and replied, "Far be it, far be it from me, to swallow up or destroy." אם , as in the case of oaths: "truly not."

2Sa 20:21

"It is not so (sc., as thou sayest), but a man of the mountains of Ephraim (which extended into the tribe of Benjamin: see at 1Sa 1:1), Sheba the son of Bichri, hath lifted up his hand against the king David. Only give him up, and I will draw away from the city."The woman promised him this: "Behold, his head shall be thrown out to thee over the wall."

2Sa 20:22

She then came to all the people (i.e., the citizens of the town) "with her wisdom," i.e., with the wise counsel which she had given to Joab, and which he had accepted; whereupon the citizens cut off Sheba's head, and threw it out to Joab. Then Joab had a trumpet blown for a retreat, and the men disbanded, whilst he himself returned to Jerusalem to the king.

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 2Sa 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 20:1-22

The rebellion of Sheba 20:1-22

"The account of Sheba's rebellion against David serves as a counterpoise to the story of Absalom's conspiracy (15:1-12) in chapters 15-20, which constitute the major part of the narrative that comprises chapters 13-20 (more precisely, 13:1-20:22), the longest definable literary section of the Court History of David (chs. 9-20 . . .)."²⁷⁹

Not all the people of Israel followed David. Some lined up behind Sheba, a discontented Benjamite who sought to split the kingdom as Jeroboam did 45 years later. He sounded his rebel call in Gilgal and then proceeded north gathering supporters.

"It is no coincidence that independence is declared in practically identical terms in the cry of 2 Sam 20:1b and 1 Kgs 12:16. Sheba ben Bichri was before his time--so a worthless fellow.' After Ahijah's intervention, the time had come."²⁸⁰

The notation of David's dealings with his ten concubines (v. 3; cf. 15:16; 16:21-22) shows that the king behaved in harmony with the spirit of the Mosaic Law. The Law prohibited a woman who had had relations with two consecutive husbands from going back to her first husband (Deut. 24). The Law did not address David's case specifically, but Deuteronomy 24 was what seems to have guided his decision.

"The presence of concubines suggests how much the monarchy has embraced the royal ideology of the Near East, which is inimical to the old covenant tradition. David takes a drastic step of confining the concubines and presumably having no more to do with them. His action is most likely a concession and conciliatory gesture to the north. . . . In making this move, David not only distances himself from his own former practice but also offers a contrast to the conduct of Absalom (16:21-22)."²⁸¹

David had promoted Amasa by making him commander of the army in Joab's place (17:25) probably because Joab had killed Absalom (19:13). Unfortunately Amasa moved too slowly (v. 5). Consequently David put Abishai in charge (v. 6). The writer probably referred to the soldiers as "Joab's men" (v. 7) because they had formerly been under Joab's command.

Joab greeted Amasa in a customary way (v. 9).²⁸² He kissed the man he was about to slay, as Judas did later (Luke 22:47-48). Solomon avenged Joab's murder of Amasa when he came to power (1 Kings 2:32). Perhaps David did not execute him because he owed Joab so much for serving him as he had done, and Joab was an effective commander who advanced David's interests. Leaders still publicly decry the methods of people whom they privately encourage.

Abel Beth-maacah lay about 90 miles north of Gilgal and four miles west of Dan. Sheba had far fewer soldiers than Joab did (vv. 11, 14). The saying, "They will surely ask advice at Abel [Beth-maacah]," (v. 18) means people regarded the residents of that town as wise. The city was a mother in Israel (v. 19) in the sense that it exercised a beneficent maternal influence over its neighboring villages.²⁸³

"Abel is characterized in the proverb as a city with a long reputation for wisdom and faithfulness to the tradition of Israel. It is, therefore, a mother in the same way Deborah was: a creator and hence a symbol of the unity that bound Israel together under one God Yahweh. And it is the wise woman's implicit appeal to this unity that stops Joab in his tracks."²⁸⁴

"The inheritance of the Lord" (v. 19) refers to Israel (cf. 21:3). Evidently Sheba, though a Benjamite, lived in the hill country of Ephraim (v. 21). David's rule was again secure with the death of Sheba, another man who rebelled against the Lord's anointed and died for it.

"Wise words override ruthless policy. At the end, not only the woman and the city are saved; something of David's dignity and self-respect are also rescued from Joab's mad, obedient intent."²⁸⁵

"In an earlier incident, another wise woman' had co-operated with Joab and had undertaken the delicate task of bringing the king to a new viewpoint (2 Sa. 14:1-20)."²⁸⁶

This story teaches much about wisdom and folly.

"First of all the woman saw the problem realistically; the danger must have been clear enough to everyone in Abel, but there may have been some false hopes of rescue or intervention. Secondly, she did something about it--she did not wait for somebody else to act but took the initiative herself. Then she argued her case, challenging the rightness of Joab's actions; and he was forced to agree with what she said. So a compromise was reached; and finally she took steps to fulfil [sic] the terms agreed. In other words, wisdom was a combination of intelligent insight and bold action. The Old Testament rarely separates the intellectual from the pragmatic: wisdom is not simply knowing but also doing."²⁸⁷

The wise woman contrasts with foolish Joab who, nonetheless, showed wisdom himself when he listened to and cooperated with the woman. Sometimes very devoted people, such as Joab, can do much damage similarly in a church. Talk solved a problem that war would only have complicated. Wisdom saved the woman, her city, David's reputation, Joab's career, and many innocent lives. Her wisdom in action bears four marks: seeing the problem, acting to correct it, arguing her case persuasively, and fulfilling her responsibilities. God's glory evidently motivated and guided her actions (v. 19). Sheba's folly is clear in that he was easily offended, unable to muster support, and initiated a fight he could not win.

Guzik: 2Sa 20:1-26

2 Samuel 20 - The Rebellion of Sheba

A. David returns to Jerusalem and to an insurrection.

1. (1-2) Sheba's rebellion.

And there happened to be there a rebel, whose name was Sheba the son of Bichri, a Benjamite. And he blew a trumpet, and said: "We have no share in David, nor do we have inheritance in the son of Jesse; every man to his tents, O Israel!" So every man of Israel deserted David, and followed Sheba the son of Bichri. But the men of Judah, from the Jordan as far as Jerusalem, remained loyal to their king.

a. There happened to be a rebel: Sheba took advantage of David's weakened position after Absalom's failed rebellion and the conflict between Judah and the other ten tribes (2 Samuel 19:40-43). He based his rebellion on three principles common to rebels:

· We have no share in David: Sheba denied the king's sovereignty. He claimed that David had no right to reign over him or the ten tribes of Israel

· The son of Jesse: Sheba devalued the king's identity. Jesse was a humble farmer and Sheba wanted to emphasize David's humble beginning

· Every man to his tents: Sheba decided to go his own way and drew others with him. He acted on his low opinion of David

i. G. Campbell Morgan sees the phrase "We have no share in David, nor do we have an inheritance in the son of Jesse" as an effective slogan promoted by Sheba. "The story should teach us that popular and plausible catchwords ought to be received and acted upon with great caution."

b. Israel deserted David: Sheba succeeded in drawing away the ten northern tribes and David had another civil war to deal with.

i. In 2 Samuel 19:40-43 leaders from these same ten tribes argued with the tribe of Judah over who honored David more. Their response to Sheba's rebellion shows that their desire to honor David had nothing to do with honoring him, but in exalting self.

ii. We might say that the tribe of Judah treated the other ten tribes unfairly, but "Injustice is never corrected by a yet deeper wrong." (Morgan)

iii. We might say that it is in the nature of men to divide. We have to be held together by the Holy Spirit. Paul put it like this: I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace (Ephesians 4:1-3). We don't make the unity of the Spirit, we keep the unity of the Spirit - but we must keep what He has created.

c. The men of Judah . . . remained loyal to their king: The desertion of the ten tribes is distressing but the loyalty of the men of Judah is wonderful. When others desert or divide it gives us a greater opportunity to demonstrate loyalty.

i. We should imitate the loyalty Judah showed to their king. This means we must be loyal to Jesus in spite of the mocking of the multitude. We must be loyal to Jesus in spite of the rebellion of the flesh. We must be loyal to Jesus in spite of the times when He seems distant.

2. (3) David puts away the women Absalom violated.

Now David came to his house at Jerusalem. And the king took the ten women, his concubines whom he had left to keep the house, and put them in seclusion and supported them, but did not go in to them. So they were shut up to the day of their death, living in widowhood.

a. Put them in seclusion: Absalom raped these ten concubines as part of his rebellion against David (2 Samuel 16:20-23). Upon his return, David set them aside as unfortunate victims of Absalom's sin.

i. "He could not well divorce them; he could not punish them, as they were not in the transgression; he could not more be familiar with them, because they had been defiled by his son; and to have married them to other men might have been dangerous to the state." (Clarke)

b. They were shut up to the day of their death, living in widowhood: The sad fate of David's ten concubines is an example of how our sin often has horrible effects on others. They suffered because of Absalom's sin - and David's sin.

3. (4-5) David tells Amasa to marshal an army to deal with Sheba's rebellion.

And the king said to Amasa, "Assemble the men of Judah for me within three days, and be present here yourself." So Amasa went to assemble the men of Judah. But he delayed longer than the set time which David had appointed him.

a. The king said to Amasa: Amasa was Absalom's former general and David made him the commander of his army as a conciliatory move after the death of Absalom.

b. Assemble the men of Judah for me within three days: David knew that time was of the essence. When Absalom had the chance to quickly crush David, he did not take advantage of the opportunity. David did not want to make the same mistake with Sheba.

c. He delayed longer than the set time: Amasa wasn't up to the job David gave him. He was not a completely competent military man, and Joab (the former commander of David's army) defeated Amasa soundly when they fought together.

4. (6-7) Tired of waiting, David sends his royal guard.

And David said to Abishai, "Now Sheba the son of Bichri will do us more harm than Absalom. Take your lord's servants and pursue him, lest he find for himself fortified cities, and escape us." So Joab's men, with the Cherethites, the Pelethites, and all the mighty men, went out after him. And they went out of Jerusalem to pursue Sheba the son of Bichri.

a. David said to Abishai: David gave these orders to Abishai. He was the commander over your lord's servants - David's personal guard.

b. So Joab's men . . . and all the mighty men, went out: Joab was the field commander of these troops, but Abishai was in command over him.

B. Joab kills Amasa and defeats Sheba.

1. (8-10) Using deception, Joab murders Amasa.

When they were at the large stone which is in Gibeon, Amasa came before them. Now Joab was dressed in battle armor; on it was a belt with a sword fastened in its sheath at his hips; and as he was going forward, it fell out. Then Joab said to Amasa, "Are you in health, my brother?" And Joab took Amasa by the beard with his right hand to kiss him. But Amasa did not notice the sword that was in Joab's hand. And he struck him with it in the stomach, and his entrails poured out on the ground; and he did not strike him again. Thus he died. Then Joab and Abishai his brother pursued Sheba the son of Bichri.

a. Amasa came before them: Amasa didn't assemble the army of Judah quickly enough, but he didn't want to be left out of the battle. He joined the troops loyal to David at Gibeon.

b. Joab took Amasa by the beard: Joab approached Amasa with cunning and deception. Holding the beard was a sign of a friendly welcome, and the fallen sword made it seem that Joab was unarmed.

c. He struck him with it in the stomach: Joab showed how ruthless he was. He murdered Amasa - the man who replaced him as commander of David's armies - out of both rivalry and concern that Amasa was not genuinely supportive of David.

i. "It is very likely that Amasa did not immediately die: I have known instances of persons living several hours after their bowels had been shed out." (Clarke)

2. (11-14) Joab takes command of the troops loyal to David.

Meanwhile one of Joab's men stood near Amasa, and said, "Whoever favors Joab and whoever is for David; follow Joab!" But Amasa wallowed in his blood in the middle of the highway. And when the man saw that all the people stood still, he moved Amasa from the highway to the field and threw a garment over him, when he saw that everyone who came upon him halted. When he was removed from the highway, all the people went on after Joab to pursue Sheba the son of Bichri. And he went through all the tribes of Israel to Abel and Beth Maachah and all the Berites. So they were gathered together and also went after Sheba.

a. All the people went on after Joab: For all his ruthless devotion to David, Joab was a true leader. The soldiers naturally followed the commander who successfully led them many times before.

b. He went through all the tribes of Israel: Joab was able to find men loyal to David in all the tribes of Israel. Though Sheba was able to assemble an army against David, there were still many people loyal to David.

3. (15-122) The end of Sheba's rebellion.

Then they came and besieged him in Abel of Beth Maachah; and they cast up a siege mound against the city, and it stood by the rampart. And all the people who were with Joab battered the wall to throw it down. Then a wise woman cried out from the city, "Hear, Hear! Please say to Joab, 'Come nearby, that I may speak with you.'" When he had come near to her, the woman said, "Are you Joab?" He answered, "I am." Then she said to him, "Hear the words of your maidservant." And he answered, "I am listening." So she spoke, saying, "They used to talk in former times, saying, 'They shall surely seek guidance at Abel,' and so they would end disputes. I am among the peaceable and faithful in Israel. You seek to destroy a city and a mother in Israel. Why would you swallow up the inheritance of the LORD?" And Joab answered and said, "Far be it, far be it from me, that I should swallow up or destroy! That is not so. But a man from the mountains of Ephraim, Sheba the son of Bichri by name, has raised his hand against the king, against David. Deliver him only, and I will depart from the city." So the woman said to Joab, "Watch, his head will be thrown to you over the wall." Then the woman in her wisdom went to all the people. And they cut off the head of Sheba the son of Bichri, and threw it out to Joab. Then he blew a trumpet, and they withdrew from the city, every man to his tent. So Joab returned to the king at Jerusalem.

a. A wise woman cried out from the city: When Sheba took refuge in the city of Abel, Joab set a siege against the city. Siege warfare was a terrible ordeal of the citizens of the besieged city, and this wise woman was smart enough to seek a speedy end to the struggle.

b. Deliver him only, and I will depart from the city: Joab was a practical man. He had nothing against the city of Abel, only against Sheba. If the people of Abel would help him get Sheba it was all the better.

c. They cut off the head of Sheba the son of Bichri, and threw it out to Joab: Sheba probably thought he was safe within the walls of that city, but no one is safe when they run against God's will. There isn't a wall high enough or strong enough to protect against God and His will.

i. We can make a spiritual analogy out of Sheba, his rebellion, and his refuge in the city of Abel. "Every man's breast is a city enclosed. Every sin is a traitor that lurketh within those walls. God calleth for Sheba's head, neither hath he any quarrel to us for our person, but for our sin. If we love the head of our traitor above the life of our soul, we shall justly perish in the vengeance." (Trapp)

ii. "It were happy if all such traitors might hop headless." (Trapp)

iii. So ended the rebellion of Sheba. Yet the division between Judah and the other eleven tribes of Israel remained. After the death of Solomon there was a civil war that permanently divided the united kingdom into two nations: the southern Kingdom of Judah and the northern Kingdom of Israel.

4. (23-26) David's second administration.

And Joab was over all the army of Israel; Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; Adoram was in charge of revenue; Jehoshaphat the son of Ahilud was recorder; Sheva was scribe; Zadok and Abiathar were the priests; and Ira the Jairite was a chief minister under David.

a. Joab was over all the army of Israel: Though he gained the position through murder, David allowed Joab to take control over the armies of Israel.

b. Benaiah . . . Adoram . . . Jehoshaphat . . . Sheva . . . Zadok and Abiathar . . . Ira the Jairite: The greatness of David's kingdom was not built on David's abilities alone. He knew how to assemble and lead an effective team.

i. Some think that the idea behind the phrase "chief minister" is that Ira was sort of a chaplain to David. "He was probably a sort of domestic chaplain to the king." (Clarke)

ii. If David - a man after God's heart and the sweet psalmist of Israel - needed devotional "help," we should not think ourselves above it.

© 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 20 (Chapter Introduction)

Overview

2Sa 20:1, By occasion of the quarrel, Sheba makes a party in Israel; 2Sa 20:3, David’s ten concubines are put in confinement for life; 2Sa 20:4, Amasa, made captain over Judah, is slain by Joab; 2Sa 20:14, Joab pursues Sheba unto Abel; 2Sa 20:16, A wise woman saves the city by Sheba’s head; 2Sa 20:23, David’s officers.

Poole: 2 Samuel 20 (Chapter Introduction)

SAMUEL CHAPTER 20

By occasion of this quarrel Sheba stirreth up Israel to sedition, 2Sa 20:1,2 . David’ s ten concubines are shut up in perpetual prison, 2Sa 20:3 . Amasa is slain by Joab, 2Sa 20:4-10 . He and Abishai pursue Sheba unto Abel, 2Sa 20:11-15 . The citizens, by the advice of a wise woman, cut off his head, and cast it over the wall to Joab, 2Sa 20:16-22 . David’ s officers, 2Sa 20:23-26 .

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 20 (Chapter Introduction)

(2Sa 20:1-3) Sheba's rebellion.

(2Sa 20:4-13) Amasa slain by Joab.

(2Sa 20:14-22) Sheba takes refuge in Abel.

(2Sa 20:23-26) David's officers.

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 20 (Chapter Introduction)

How do the clouds return after the rain! No sooner is one of David's troubles over than another arises, as it were out of the ashes of the former, wherein the threatening is fulfilled, that the sword should never depart from his house. I. Before he reaches Jerusalem a new rebellion is raised by Sheba (2Sa 20:1, 2Sa 20:2). II. His first work, when he comes to Jerusalem, is to condemn his concubines to perpetual imprisonment (2Sa 20:3). III. Amass, whom he entrusts to raise an army against Sheba, is too slow in his motions, which puts him into a fright (2Sa 20:4-6). IV. One of his generals barbarously murders the other, when they are taking the field (2Sa 20:7-13). V. Sheba is at length shut up in the city of Abel (2Sa 20:14, 2Sa 20:15), but the citizens deliver him up to Joab, and so his rebellion is crushed (2Sa 20:16-22). The chapter concludes with a short account of David's great officers (2Sa 20:23-26).

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 20 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 20

This chapter gives an account of a new rebellion raised by Sheba, 2Sa 20:1; of David's shutting up his concubines unto the day of their death, whom Absalom had lain with, 2Sa 20:3; of Amasa being ordered to assemble the men of Judah to crush the rebellion, but being dilatory, Abishai is sent out with David's servants, and was followed by Joab with the men under him, 2Sa 20:4; and of the murder of Amasa by Joab, 2Sa 20:8; and of Sheba being shut up in the city Abel, 2Sa 20:14; whose head, by the means of a wise woman, was delivered to Joab, and so an end was put to the rebellion, 2Sa 20:16; and, lastly, of the chief officers in David's camp and court, 2Sa 20:23.