Text -- 2 Samuel 24:3 (NET)

24:3 Joab replied to the king, “May the Lord your God make the army a hundred times larger right before the eyes of my lord the king! But why does my master the king want to do this?”

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Sa 24:1-4

"Again" carries us back to the former tokens of His wrath in the three years' famine [2Sa 21:1]. God, though He cannot tempt any man (Jam 1:13), is frequently described in Scripture as doing what He merely permits to be done; and so, in this case, He permitted Satan to tempt David. Satan was the active mover, while God only withdrew His supporting grace, and the great tempter prevailed against the king. (See Exo 7:13; 1Sa 26:19; 2Sa 16:10; Psa 105:25; Isa 7:17, &c.). The order was given to Joab, who, though not generally restrained by religious scruples, did not fail to present, in strong terms (see on 1Ch 21:3), the sin and danger of this measure. He used every argument to dissuade the king from his purpose. The sacred history has not mentioned the objections which he and other distinguished officers urged against it in the council of David. But it expressly states that they were all overruled by the inflexible resolution of the king.

Clarke: 2Sa 24:3

Joab said unto the king - This very bad man saw that the measure now recommended by the king was a wrong one, and might be ruinous to the people, and therefore he remonstrates against it in a very sensible speech; but the king was infatuated, and would hear no reason.

TSK: 2Sa 24:3

2Sa 10:12; 1Ch 21:3, 1Ch 21:4; Psa 115:14; Pro 14:28; Isa 60:5

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Sa 24:3

What reason or necessity is there for this action? It is to no purpose, and will be burdensome to thy people, and may offend God, and produce ill effects.

Haydock: 2Sa 24:3

Thing. He speaks in stronger terms, and adds, (1 Paralipomenon xxi. 3,) which may be imputed as a sin to Israel. Joab was not extremely religious: yet he perceived the evil consequences, and, along with the other captains, expressed his sentiments with more respect than on former occasions. (Haydock)

Gill: 2Sa 24:3

And Joab said unto the king,.... Not so rudely and insolently as he did on account of his mourning for Absalom, but in a more modest, decent, and polite manner:

now the Lord thy God add unto the people (how many soever they be) an hundredfold; he wished his subjects were an hundred times more numerous than they were:

and that the eyes of my lord the king may see it; that he might live to see with his own eyes so great an increase:

but why doth my lord the king delight in this thing? he being now old, and therefore it might seem strange to indulge such curiosity, pride, and vanity, and besides quite needless and useless: the numbering of them would not make them more or less; and they were all the king's servants, who were ready to obey him whenever he needed them, whether numbered or not; and it might be prejudicial to them, and bring down the wrath of God upon them, as well as be a troublesome and expensive business; all which, though not expressed here, is hinted at in 1Ch 21:3.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 24:1-25

1 David, tempted by Satan, forces Joab to number the people.

5 The captains, in nine months and twenty days, bring the muster of thirteen hundred thousand fighting men.

10 David repents, and having three plagues propounded by God, chooses the three days' pestilence.

15 After the death of three score and ten thousand, David by prayer prevents the destruction of Jerusalem.

18 David, by God's direction, purchases Araunah's threshing floor; where having sacrificed, the plague stays.

MHCC: 2Sa 24:1-9

For the people's sin David was left to act wrong, and in his chastisement they received punishment. This example throws light upon God's government of the world, and furnishes a useful lesson. The pride of David's heart, was his sin in numbering of the people. He thought thereby to appear the more formidable, trusting in an arm of flesh more than he should have done, and though he had written so much of trusting in God only. God judges not of sin as we do. What appears to us harmless, or, at least, but a small offence, may be a great sin in the eye of God, who discerns the thoughts and intents of the heart. Even ungodly men can discern evil tempers and wrong conduct in believers, of which they themselves often remain unconscious. But God seldom allows those whom he loves the pleasures they sinfully covet.

Matthew Henry: 2Sa 24:1-9

Here we have,

I. The orders which David gave to Joab to number the people of Israel and Judah, 2Sa 24:1, 2Sa 24:2. Two things here seem strange: - 1. The sinfulness of this. What harm was there in it? Did not Moses twice number the people without any crime? Does not political arithmetic come in among the other policies of a prince? Should not the shepherd know the number of his sheep? Does not the Son of David know all his own by name? Might not he make good use of this calculation? What evil has he done, if he do this? Answer, It is certain that it was a sin, and a great sin; but where the evil of it lay is not so certain. (1.) Some think the fault was that he numbered those that were under twenty years old if they were but of stature and strength able to bear arms, and that this was the reason why this account was not enrolled, because it was illegal, 1Ch 27:23, 1Ch 27:24. (2.) Others think the fault was that he did not require the half-shekel, which was to be paid for the service of the sanctuary whenever the people were numbered, as a ransom for their souls, Exo 30:12. (3.) Others think that he did it with a design to impose a tribute upon them for himself, to be put into his treasury, and this by way of poll, so that when he knew their numbers he could tell what it would amount to. But nothing of this appears, nor was David ever a raiser of taxes. (4.) This was the fault, that he had no orders from God to do it, nor was there any occasion for the doing of it. It was a needless trouble both to himself and to his people. (5.) Some think that it was an affront to the ancient promise which God made to Abraham, that his seed should be innumerable as the dust of the earth; it savoured of distrust of that promise, or a design to show that it was not fulfilled in the letter of it. He would number those of whom God had said that they could not be numbered. Those know not what they do that go about to disprove the word of God. (6.) That which was the worst thing in numbering the people was that David did it in the pride of his heart, which was Hezekiah's sin in showing his treasures to the ambassadors. [1.] It was a proud conceit of his own greatness in having the command of so numerous a people, as if their increase, which was to be ascribed purely to the blessing of God, had been owing to any conduct of his own. [2.] It was a proud confidence in his own strength. By publishing among the nations the number of his people, he thought to appear the more formidable, and doubted not that, if he should have any war, he should overpower his enemies with the multitude of his forces, trusting in God only. God judges not of sin as we do. What appears to us harmless, or at least but a small offence, may be a great sin in the eye of God, who sees men's principles, and is a discerner of the thoughts and intents of the heart. But his judgment, we are sure, is according to truth.

2. The spring from which it is here said to arise is yet more strange, 2Sa 24:1. It is not strange that the anger of the Lord should be kindled against Israel. There was cause enough for it. They were unthankful for the blessings of David's government, and strangely drawn in to take part with Absalom first and afterwards with Sheba. We have reason to think that their peace and plenty made them secure and sensual, and that God was therefore displeased with them. But that, in this displeasure, he should move David to number the people is very strange. We are sure that God is not the author of sin; he tempts no man: we are told (1Ch 21:1) that Satan provoked David to number Israel. Satan, as an enemy, suggested it for a sin, as he put it into the heart of Judas to betray Christ. God, as righteous Judge, permitted it, with a design, from this sin of David, to take an occasion to punish Israel for other sins, for which he might justly have punished them without this. But, as before he brought a famine upon them for the sin of Saul, so now a pestilence for the sin of David, that princes may from these instances learn, when the judgments of God are abroad, to suspect that their sins are the ground of the controversy, and may therefore repent and reform themselves, which should have a great influence upon national repentance and reformation, and that people may learn to pray for those in authority, that God would keep them from sin, because, if they sin, the kingdom smarts.

II. The opposition which Joab made to these orders. Even he was aware of David's folly and vain-glory in this design. He observed that David gave no reason for it, only, Number the people, that I may know the number of the people; and therefore he endeavored to divert his pride, and in a much more respectful manner than he had before endeavoured to divert his passion upon the death of Absalom; then he spoke rudely and insolently (2Sa 19:5-7), but now as became him: Now the Lord thy God add unto the people a hundred fold, 2Sa 24:3. There was no occasion to tax them, nor to enlist them, nor to make any distribution of them. They were all easy and happy; and Joab wished both that their number might increase and that the king, though old, might live to see their increase, and have the satisfaction of it. " But why doth my lord the king delight in this thing? What need is there of doing it?" Pauperis est numerare pecus - Leave it to the poor to count their flocks. Especially why should David, who speaks so much of delighting in God and the exercises of devotion, and who, being old, one would think, should have put away childish things, take a pleasure (so he calls it modestly, but he means taking pride) in a thing of this nature? Note, Many things, not in themselves sinful, turn into sin to us by our inordinately delighting in them. Joab was aware of David's vanity herein, but he himself was not. It would be good for us to have a friend that would faithfully admonish us when we say or do any thing proud or vain-glorious, for we often do so and are not ourselves aware of it.

III. The orders executed notwithstanding. The king's word prevailed, 2Sa 24:4. He would have it done; Joab must not gainsay it, lest he be thought to grudge his time and pains in the king's service. It is an unhappiness to great men to have those about them that will aid them and serve them in that which is evil. Joab, according to order, applied himself with some reluctancy to this unpleasing task, and took the captains of the host to help him. They began in the most distant places, in the east first, on the other side Jordan (2Sa 24:5), then they went towards Dan in the north (2Sa 24:6), so to Tyre on the east, and thence to Beersheba in the south, 2Sa 24:7. Above nine months were spent in taking this account, a great deal of trouble and amazement were occasioned by it in the country (2Sa 24:8), and the sum total was, at length, brought to the king at Jerusalem, 2Sa 24:9. Whether the numbers answered David's expectation or no we are not told, nor whether the account fed his pride or mortified it. The people were very many, but, it may be, not so many as he thought they were. They had not increased in Canaan as they had in Egypt, nor were much more than double to what they were when they came into Canaan under Joshua, about 400 years before; yet it is an evidence that Canaan was a very fruitful land that so many thousands were maintained within so narrow a compass.

Keil-Delitzsch: 2Sa 24:1-9

"Again the anger of Jehovah was kindled against Israel; and He moved David against them, saying, Go, number Israel and Judah." לחרות ... ויּסף points back to the manifestation of the wrath of God, which Israel had experienced in the three years' famine (2 Samuel 21). Just as that plague had burst upon the land on account of the guilt which rested upon the people, so the kindling of the wrath of God against Israel a second time also presupposes guilt on the part of the nation; and as this is not expressly pointed out, we may seek for it generally in the rebellions of Absalom and Sheba against the divinely established government of David. The subject to " moved "is Jehovah , and the words " against them "point back to Israel . Jehovah instigated David against Israel to the performance of an act which brought down a severe judgment upon the nation. With regard to the idea that God instigates to sin, see the remarks on 1Sa 26:19. In the parallel text of the Chronicles, Satan is mentioned as the tempter to evil, through whom Jehovah had David to number the people.

2Sa 24:2

David entrusted the task to his commander-in-chief Joab. אתּו א¬ªר , " who was with him: "the meaning is, "when he was with him"(David). We are not warranted in attempting any emendations of the text, either by the expression אתּו אשׁר , or by the reading in the Chronicles, העם ועל־שׂרי ("and to the rulers of the people"); for whilst the latter reading may easily be seen to be a simplification founded upon 2Sa 24:4, it is impossible to show how אתּו אשׁר שׂר־החיל , which is supported by all the ancient versions (with the sole exception of the Arabic), could have originated in העם ואל־שׂרי . " Go now through all the tribes of Israel, from Dan to Beersheba (see at Jdg 20:1), and muster the people ." פּקד , to muster or number, as in Num 1:44. The change from the singular שׁוּט to the plural פּקדוּ may be explained very simply, from the fact that, as a matter of course, Joab was not expected to take the census by himself, but with the help of several assistants.

2Sa 24:3

Joab discountenanced the thing: "Jehovah thy God add to the nation, as it is, a hundredfold as many, and may the eyes of my lord the king see it. But why doth my lord the king delight in this thing?"The ו before יוסף stands at the commencement, when what is said contains a sequel to something that has gone before (vid., Ges. §255, 1, a .). The thought to which Joab's words are appended as a sequel, is implied in what David said, "that I may know the number of the people;"and if expressed fully, his words would read somewhat as follows: "If thou hast delight in the greatness of the number of the people, may Jehovah,"etc. Joab evidently saw through the king's intention, and perceived that the numbering of the people could not be of any essential advantage to David's government, and might produce dissatisfaction among the people, and therefore endeavoured to dissuade the king from his purpose. וכהם כּהם , " as they (the Israelites) just are ,"i.e., in this connection, "just as many as there are of them."From a grammatical point of view, כּהם is to be taken as the object to יוסף , as in the parallel passages, Deu 1:11; 2Sa 12:8. Not only did he desire that God would multiply the nation a hundredfold, but that He would do it during the lifetime of David, so that his eyes might be delighted with the immense numbers.

2Sa 24:4-5

But as the king's word prevailed against Joab and against the captains of the army, they (Joab and the other captains) went out to number Israel. יחנוּ , they encamped, i.e., they fixed their headquarters in the open field, because great crowds assembled together. This is only mentioned here in connection with the place where the numbering commenced; but it is to be understood as applying to the other places as well (Thenius). In order to distinguish Aroer from the place of the same name in the Arnon, in the tribe of Reuben (Jos 12:2; Num 32:34, etc.), it is defined more precisely as "the town in the brook-valley of Gad,"i.e., Aroer of Gad before Rabbah (Jos 13:25; Jdg 11:33), in the Wady Nahr Ammân , to the north-east of Ammân (see at Jos 13:25). ועל־יעזר (and to Jazer ): this is a second place of encampment, and the preposition אל is to be explained on the supposition that יבאוּ (they came), which follows, was already in the writer's thoughts. Jazer is probably to be found in the ruins of es Szir , at the source of the Nahr Szir (see at Num 21:32).

2Sa 24:6

"And they came to Gilead ,"i.e., the mountainous district on the two sides of the Jabbok (see at Deu 3:10). The words which follow, viz., "into the land חדשׁי תּחתּים "are quite obscure, and were unintelligible even to the earlier translators. The Septuagint has γῆν Ἐθαὼν Ἀδασαί , or γῆν Θαβασών (also γῆν χεττιείμ ) ἥ ἐστιν Ἀδασαί . Symmachus has τὴν κατωτέραν ὁδόν ; Jonathan לחדשׁי דרומא לארעא ("into the southland Chodshi "); and the Vulgate in terram inferiorem . The singular form תּחתּים , and the fact that we never read of a land called Chodshi , render the conjecture a very probable one that the text is corrupt. But it is no longer possible to discover the correct reading. Ewald imagines that we should read Hermon instead of the unintelligible Chodshi ; but this is not very probable. Böttcher supposes תחתים to be a mistake in writing for ים תּחת , "below the lake,"namely the lake of Gennesareth, which might have been called Chodshi (the new-moon-like), since it had very much the appearance of a crescent when seen from the northern heights. This is ingenious, but incredible. The order of the places named points to the eastern side of the sea of Galilee; for they went thence to Dan-jaan , i.e., the Dan in northern Peraea, mentioned in Gen 14:14, to the south-west of Damascus, at that time probably the extreme north-eastern boundary of the kingdom of David, in the direction towards Syria (see at Gen 14:14): "and round to Sidon,"the extreme north-western boundary of the kingdom.

2Sa 24:7

Thence southwards to the fortress of Zor , i.e., Tyre (see at Jos 19:29), and "into all the towns of the Hivites and Canaanites," i.e., the towns in the tribes of Naphtali, Zebulun, and Issachar, or the (subsequent) province of Galilee, in which the Canaanites had not been exterminated by the Israelites, but had only been made tributary.

2Sa 24:8-9

When they had traversed the whole land, they came back to Jerusalem, at the end of nine months and twenty days, and handed over to the king the number of the people mustered: viz., 800,000 men of Israel fit for military service, drawing the sword, and 500,000 men of Judah. According to the Chronicles (1Ch 21:5), there were 1,100,000 Israelites and 470,000 Judaeans. The numbers are not given by thousands, and therefore are only approximative statements in round numbers; and the difference in the two texts arose chiefly from the fact, that the statements were merely founded upon oral tradition, since, according to 1Ch 27:4, the result of the census was not inserted in the annals of the kingdom. There is no ground, however, for regarding the numbers as exaggerated, if we only bear in mind that the entire population of a land amounts to about four times the number of those who are fit for military service, and therefore 1,300,000, or even a million and a half, would only represent a total population of five or six millions, - a number which could undoubtedly have been sustained in Palestine, according to thoroughly reliable testimony as to its unusual fertility (see the discussion of this subject at Num 1-4, Pentateuch , pp. 651-57). Still less can we adduce as a proof of exaggeration the fact, that according to 1Ch 27:1-15, David had only an army of 288,000; for it is a well-known fact, that in all lands the army, or number of men in actual service, is, as a rule, much smaller than the total number of those who are capable of bearing arms. According to 1Ch 21:6, the tribes of Levi and Benjamin were not numbered, because, as the chronicler adds, giving his own subjective view, "the word of the king was an abomination to Joab,"or, as it is affirmed in 1Ch 27:4, according to the objective facts, "because the numbering was not completed."It is evident from this, that in consequence of Joab's repugnance to the numbering of the people, he had not hurried with the fulfilment of the kings' command; so that when David saw his own error, he revoked the command before the census was complete, and so the tribe of Benjamin was not numbered at all, the tribe of Levi being of course eo ipso exempt from a census that was taken for the sake of ascertaining the number of men who were capable of bearing arms.

Constable: 2Sa 21:1--24:25

VII. SUMMARY ILLUSTRATIONS chs. 21--24

The last major section of the Book of Samuel (2 Sam. 21-24) consists of six separate pericopes that together constitute a conclusion to the whole book (cf. Judg. 17-21). Each pericope emphasizes the theological message of the book.²⁹¹

". . . the final four chapters, far from being a clumsy appendix, offer a highly reflective, theological interpretation of David's whole career adumbrating the messianic hope."²⁹²

The structure of this section too is chiastic.

"A. The Lord's Wrath Against Israel (21:1-14)

B. David's Heroes (21:15-22)

C. David's Song of Praise (22:1-51)

C'. David's Last Words (23:1-7)

B'. David's Mighty Men (23:8-39)

A'. The Lord's Wrath Against Israel (24:1-25)"²⁹³

Constable: 2Sa 24:1-25

F. Pestilence from David's Sin ch. 24

This last section of the book records another occasion on which God withdrew his blessing from Israel this time because of David's sin (cf. 21:1-14). When David stopped trusting in Yahweh for protection and placed his confidence in his military personnel, God sent a serious disease that killed 70,000 men (v. 15).

". . . chapter 24 provides a fitting conclusion to the story of David by calling attention, once more and finally, not only to his ambition and pride, but also to his humility and remorse."³¹⁶

"Every spiritual leader would do well to read this story once a year!"³¹⁷

Constable: 2Sa 24:1-9

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

David probably ordered this census about 975 B.C.

"After the revolutions of both Absalom and Sheba it would have been reasonable for David to reassess his military situation against the possibility of similar uprisings or other emergencies."³¹⁸

In support of this hypothesis is the fact that Joab and the army commanders were able to take over nine months to gather the population statistics (v. 8). This suggests a very peaceful condition in Israel that characterized David's later reign but not his earlier reign.

The writer of Chronicles wrote that Satan (perhaps an adversarial neighbor nation since the Heb. word satan means "adversary") moved David to take the census (1 Chron. 21:1). Yet in verse 1 the writer of Samuel said God was responsible. Both were true; God used an adversary to bring judgment on the objects of His anger (cf. Job. 1-2; Acts 2:23).³¹⁹

". . . paradoxically, a divinely-sent affliction can be called a messenger of Satan' (2 Cor 12:7 . . .)."³²⁰

We can identify perhaps four levels of causality in verse 1. God was the final cause, the primary instrumental cause was Satan, the secondary instrumental cause was some hostile human enemies, and David was the efficient cause. The Lord was angry with Israel for some reason. He evidently allowed Satan to stir up hostile enemy forces to threaten David and Israel (cf. Job 1-2). In response to this military threat, David chose to number the people. David's choice was not his only option; he chose to number the people. He sinned because he failed to trust God. The Lord did not force David to sin.

Quite clearly David took the census to determine his military strength. Taking a census did not constitute sin (cf. Exod. 30:11-12; Num. 1:1-2). David's sin was apparently placing confidence in the number of his soldiers rather than in the Lord.

"For the Chronicler in particular [cf. 1 Chron. 27:23-24], . . . the arena of David's transgression appears to be that taking a census impugns the faithfulness of God in the keeping of His promises--a kind of walking by sight instead of by faith."³²¹

"Register" (vv. 2, 4) literally means to "muster" in preparation for battle. Joab proceeded in a counterclockwise direction around Israel.³²² The territory described included but did not extend as far as all the territory that God had promised to Abraham. There appear to have been 800,000 veterans in Israel plus 300,000 recruits (cf. 1 Chron. 21:5). In Judah there was a total of 500,000. The figure of 470,000 in 1 Chronicles 21 probably omitted the Benjamites (cf. 1 Chron. 21:6). Remember that the Hebrew word eleph can mean either "thousand" or "military unit." Here it could very well mean military unit.³²³ The parallel account in 1 Chronicles 21 says that Joab did not number Levi and Benjamin because David's command was abhorrent to Joab (1 Chron. 21:6).

Joab wisely warned David of his folly (v. 3). Even such a man as Joab could see that what David planned to do was wrong. Nevertheless David chose to ignore his counsel (v. 4). He behaved as one who refuses to be accountable to anyone, which was easy for David to do since he was the king. The thing that David had done displeased the Lord, and He struck Israel (1 Chron. 21:7).

Guzik: 2Sa 24:1-25

2 Samuel 24 - David and the Census

David commands a census to be taken.

1. (1-2) David is moved to take a census.

Again the anger of the LORD was aroused against Israel, and He moved David against them to say, "Go, number Israel and Judah." So the king said to Joab the commander of the army who was with him, "Now go throughout all the tribes of Israel, from Dan to Beersheba, and count the people, that I may know the number of the people."

a. The anger of the LORD was aroused against Israel, and He moved David: The translators of the New King James Version believe that "He" in this sentence applies to God, because they capitalize it. Yet 1 Chronicles 21:1 tells us, Now Satan stood up against Israel, and moved David to number Israel. The best explanation is that Satan moved David and is the "he" of 2 Samuel 24:1. Yet the LORD expressly allowed it as a chastisement against David.

i. "Now the 'he' there, we assume would be the Lord. But as we find out in 1 Chronicles, chapter one, it was Satan that moved David's heart, to the numbering of the people. So God opened the door, and allowed Satan to move in and tempt David." (Smith)

Go, number Israel and Judah: This was dangerous because of a principle stated in Exodus 30:12: When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the LORD, when you number them, that there may be no plague among them when you number them.

i. The principle of Exodus 30:12 speaks to God's ownership of His people. In the thinking of these ancient cultures, a man only had the right to count or number what belonged to him. Israel didn't belong to David; Israel belonged to God. It was up to the LORD to command a counting, and if David counted he should only do it at God's command and receiving ransom money to "atone" for the counting.

2. (3-4) Joab objects to the census.

And Joab said to the king, "Now may the LORD your God add to the people a hundred times more than there are, and may the eyes of my lord the king see it. But why does my lord the king desire this thing?" Nevertheless the king's word prevailed against Joab and against the captains of the army. Therefore Joab and the captains of the army went out from the presence of the king to count the people of Israel.

a. Why does my lord the king desire this thing? Joab wasn't afraid to speak to David when he thought the king was wrong. With the best interest of both David and Israel in mind, Joab tactfully asked David to reconsider this foolish desire to count the nation.

i. Joab also hints at the motive behind the counting - pride in David. The this thing that David desired was the increase of the nation, and he perhaps wanted to measure the size of his army to know if he had enough force to conquer a neighboring nation. "He did it out of curiosity and creature-confidence." (Trapp)

So late in his reign, David was tempted to take some of the glory in himself. He looked at how Israel had grown and prospered during his reign - it was remarkable indeed. The count was a way to take credit to himself. "The spirit of vainglory in numbers had taken possession of the people and the king, and there was a tendency to trust in numbers and forget God." (Morgan)

Nevertheless the king's word prevailed against Joab and against the captains of the army: It wasn't only Joab who tried to tell David not to do this - the captains of the army also warned David not to count the soldiers in Israel. But David did so anyway.

(5-9) The census is taken.

And they crossed over the Jordan and camped in Aroer, on the right side of the town which is in the midst of the ravine of Gad, and toward Jazer. Then they came to Gilead and to the land of Tahtim Hodshi; they came to Dan Jaan and around to Sidon; and they came to the stronghold of Tyre and to all the cities of the Hivites and the Canaanites. Then they went out to South Judah as far as Beersheba. So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. Then Joab gave the sum of the number of the people to the king. And there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.

a. When they had gone through all the land: It took almost 10 months to complete the census. David should have called off this foolish census during the ten months, but he didn't.

Joab gave the sum of the number of the people to the king: he results showed that there were 1,300,000 fighting men among the twelve tribes, reflecting an estimated total population of about 6 million in Israel.

i. "In the parallel place, 1 Chronicles 21:5, the sums are widely different: in Israel one million one hundred thousand, in Judah four hundred and seventy thousand. Neither of these sums is too great, but they cannot be both correct; and which is the true number is difficult to say." (Clarke)

"To attempt to reconcile them in every part is lost labour; better at once acknowledge what cannot be successfully denied, that although the original writers of the Old Testament wrote under the influence of the Divine Spirit, yet we are not told that the same influence descended on all copiers of their words, so as absolutely to prevent them from making mistakes." (Clarke)

David's guilt and God's punishment.

1. (10) David knows that he has done wrong in numbering the people.

And David's heart condemned him after he had numbered the people. So David said to the LORD, "I have sinned greatly in what I have done; but now, I pray, O LORD, take away the iniquity of Your servant, for I have done very foolishly."

a. David's heart condemned him: The man after God's heart was not sinless, but had a heart sensitive to sin when it was committed. David kept a short account with God.

Take away the iniquity of Your servant, for I have done very foolishly: David now saw the pride and vainglory that prompted him to do such a foolish thing.

2. (11-13) David is allowed to choose his judgment.

Now when David arose in the morning, the word of the LORD came to the prophet Gad, David's seer, saying, "Go and tell David, 'Thus says the LORD: "I offer you three things; choose one of them for yourself, that I may do it to you."' " So Gad came to David and told him; and he said to him, "Shall seven years of famine come to you in your land? Or shall you flee three months before your enemies, while they pursue you? Or shall there be three days' plague in your land? Now consider and see what answer I should take back to Him who sent me."

a. I offer you three things: God used David's sin and the resulting chastisement to reveal David's heart and wisdom. His choice of the following three options would test David:

· Seven years of famine: This would surely be the death of some in Israel, but the wealthy and resourceful would survive. Israel would have to depend on neighboring nations for food

· Flee three months before your enemies: This would be the death of some in Israel, but mostly only of soldiers. Israel would have to contend with enemies among neighboring nations

· Three days' plague in your land: This would be the death of some in Israel, but anyone could be struck by this plague - rich or poor, influential or anonymous, royalty or common

Now consider and see what answer I should take back to Him who sent me: God wanted David to use the prophet as a mediator, and to answer to the prophet instead of directly to God.

(14) David chooses the three days of plague.

And David said to Gad, "I am in great distress. Please let us fall into the hand of the LORD, for His mercies are great; but do not let me fall into the hand of man."

a. Please let me fall into the hand of the LORD: This meant that David chose the three days of plague. In the other two options the king and his family could be insulated against the danger, but David knew that he had to expose himself to the chastisement of God.

i. "Had he chosen war, his own personal safety was in no danger, because there was already an ordinance preventing him from going to battle. Had he chosen famine, his own wealth would have secured his and his own family's support. But he showed the greatness of his mind in choosing the pestilence, to the ravages of which himself and his household were exposed equally with the meanest of his subjects." (Clarke)

Do not let me fall into the hand of man: This meant that David chose the three days of plague. In the other two options, Israel would either be at the mercy of neighbors (as in the famine) or attacked by enemies. David knew that God is far more merciful and gracious than man is.

4. (15-17) The plague of destruction hits Israel severely.

So the LORD sent a plague upon Israel from the morning till the appointed time. From Dan to Beersheba seventy thousand men of the people died. And when the angel stretched out His hand over Jerusalem to destroy it, the LORD relented from the destruction, and said to the angel who was destroying the people, "It is enough; now restrain your hand." And the angel of the LORD was by the threshing floor of Araunah the Jebusite. Then David spoke to the LORD when he saw the angel who was striking the people, and said, "Surely I have sinned, and I have done wickedly; but these sheep, what have they done? Let Your hand, I pray, be against me and against my father's house."

a. Seventy thousand men of the people died: This was a great calamity upon Israel - a devastating plague striking this many in such a short period of time.

The LORD relented from the destruction: This justified David's wisdom in leaving himself in God's hands. He could not trust man to relent from destruction.

Let Your hand, I pray, be against me and against my father's house: Like a true shepherd, David asked that the punishment be upon him and his own household. Having another purpose to accomplish, God did not accept David's offer.

David builds an altar.

1. (18-21) David instructed to erect an altar on the threshing floor of Araunah.

And Gad came that day to David and said to him, "Go up, erect an altar to the LORD on the threshing floor of Araunah the Jebusite." So David, according to the word of Gad, went up as the LORD commanded. Now Araunah looked, and saw the king and his servants coming toward him. So Araunah went out and bowed before the king with his face to the ground. Then Araunah said, "Why has my lord the king come to his servant?" And David said, "To buy the threshing floor from you, to build an altar to the LORD, that the plague may be withdrawn from the people."

a. Erect an altar to the LORD on the threshing floor of Araunah the Jebusite: This is where David met the Angel of the LORD, and where God relented from the plague before it came upon Jerusalem. Now God wanted David to meet Him there in worship.

i. "Threshing floors were usually on a height, in order to catch every breeze; some area to the north of David's city is indicated" (Baldwin)

The threshing floor of Araunah had both rich history and a rich future. 2 Chronicles 3:1 tells us that the threshing floor of Araunah was on Mount Moriah; the same hill where Abraham offered Isaac (Genesis 22:2), and the same set of hills where Jesus died on the cross (Genesis 22:14).

b. To buy the threshing floor from you, to build an altar to the LORD: David wanted to transform this place where chaff was separated from wheat into a place of sacrifice and worship. It would remain a place of sacrifice and worship, because this land purchased by David became the site of Solomon's temple (1 Chronicles 21:28-22:5).

(22-24) Refusing the gift of Araunah, David buys the threshing floor.

Now Araunah said to David, "Let my lord the king take and offer up whatever seems good to him. Look, here are oxen for burnt sacrifice, and threshing implements and the yokes of the oxen for wood. All these, O king, Araunah has given to the king." And Araunah said to the king, "May the LORD your God accept you." Then the king said to Araunah, "No, but I will surely buy it from you for a price; nor will I offer burnt offerings to the LORD my God with that which costs me nothing." So David bought the threshing floor and the oxen for fifty shekels of silver.

a. Let my lord the king take and offer up whatever seems good to him: Araunah had a good, generous heart and wanted to give David anything he wanted.

i. "Had Araunah's noble offer been accepted, it would have been Araunah's sacrifice, not David's; nor would it have answered the end of turning away the displeasure of the Most High." (Clarke)

I will surely buy it from you for a price; nor will I offer burnt offerings to the LORD my God with that which costs me nothing: David knew that it would not be a gift nor a sacrifice unto the LORD if it did not cost him something. He didn't look for the cheapest way possible to please God.

i. "He who has a religion that costs him nothing, has a religion that is worth nothing: nor will any man esteem the ordinances of God, if those ordinances cost him nothing." (Clarke)

"Where there is true, strong love to Jesus, it will cost us something. Love is the costliest of all undertakings . . . But what shall we mind if we gain Christ? You cannot give up for Him without regaining everything you have renounced, but purified and transfigured." (Meyer)

3. (25) David's altar and sacrifice.

And David built there an altar to the LORD, and offered burnt offerings and peace offerings. So the LORD heeded the prayers for the land, and the plague was withdrawn from Israel.

And offered burnt offerings and peace offerings: This shows that David understood that the death of the 70,000 in Israel in the plague did not atone for his and Israel's sin. Atonement could only be made through the blood of an approved substitute.

i. Burnt offerings were to atone for sin; peace offerings were to enjoy fellowship with God. This shows us from beginning to end, David's life was marked by fellowship with God.

"We finally see the man after God's own heart turning the occasion of his sin and its punishment into an occasion of worship." (Morgan)

So the LORD heeded the prayers for the land: 1 Chronicles 21:26 tells us that God showed His acceptance of David's sacrifice by consuming it with fire from heaven. God honored David's desire to be right and to fellowship with God by answering with Divine blessing from heaven. So it always is when God's children draw near to their God and Father for cleansing and fellowship.

© 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 24 (Chapter Introduction)

Overview

2Sa 24:1, David, tempted by Satan, forces Joab to number the people; 2Sa 24:5, The captains, in nine months and twenty days, bring the muster of thirteen hundred thousand fighting men; 2Sa 24:10, David repents, and having three plagues propounded by God, chooses the three days’ pestilence; 2Sa 24:15, After the death of three score and ten thousand, David by prayer prevents the destruction of Jerusalem; 2Sa 24:18, David, by God’s direction, purchases Araunah’s threshing floor; where having sacrificed, the plague stays.

Poole: 2 Samuel 24 (Chapter Introduction)

SAMUEL CHAPTER 24

David, tempted by Satan, forceth Joab to number the people; who are thirteen hundred thousand fighting men, 2Sa 24:1-9 . David acknowledgeth his sin in it: having three judgments propounded by God, he is in great distress, and chooseth the pestilence; of which seventy thousand men die, 2Sa 24:10-15 . David by his humiliation preventeth the destruction of Jerusalem, 2Sa 24:16,17 . He by Gad’ s direction and order from God purchaseth Araunah’ s threshing-floor to build an altar there; on which having sacrificed, the plague stayeth, 2Sa 24:18-25 .

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 24 (Chapter Introduction)

(2Sa 24:1-9) David numbers the people.

(2Sa 24:10-15) He chooses the pestilence.

(2Sa 24:16, 2Sa 24:17) The staying the pestilence.

(2Sa 24:18-25) David's sacrifice, The plague removed.

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 24 (Chapter Introduction)

The last words of David, which we read in the chapter before, were admirably good, but in this chapter we read of some of his last works, which were none of the best; yet he repented, and did his first works again, and so he finished well. We have here, I. His sin, which was numbering the people in the pride of his heart (2Sa 24:1-9). II. His conviction of the sin, and repentance for it (2Sa 24:10). III. The judgment inflicted upon him for it (2Sa 24:11-15). IV. The staying of the judgment (2Sa 24:16, 2Sa 24:17). V. The erecting of an altar in token of God's reconciliation to him and his people (2Sa 24:18-25).

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 24 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 24

In this chapter an account is given of David's numbering of the people, 2Sa 24:1; of the sense he had of his sin, and of his acknowledgment of it; and of the Lord's displeasure at it, who sent the prophet Gad to him, to propose three things to him, one of which he was to choose as a punishment for it, 2Sa 24:10; when he chose the pestilence, which carried off a great number of the people, 2Sa 24:14; and David was directed to build an altar to the Lord in the threshingfloor of Araunah the Jebusite, with whom he agreed for it, and built one on it, and offered upon it, and so the plague was stayed, 2Sa 24:18.