Text -- 2 Samuel 1:18-27 (NET)

1:18 (He gave instructions that the people of Judah should be taught “The Bow.” Indeed, it is written down in the Book of Yashar.) 1:19 The beauty of Israel lies slain on your high places! How the mighty have fallen! 1:20 Don’t report it in Gath, don’t spread the news in the streets of Ashkelon, or the daughters of the Philistines will rejoice, the daughters of the uncircumcised will celebrate! 1:21 O mountains of Gilboa, may there be no dew or rain on you, nor fields of grain offerings! For it was there that the shield of warriors was defiled; the shield of Saul lies neglected without oil. 1:22 From the blood of the slain, from the fat of warriors, the bow of Jonathan was not turned away. The sword of Saul never returned empty. 1:23 Saul and Jonathan were greatly loved during their lives, and not even in their deaths were they separated. They were swifter than eagles, stronger than lions. 1:24 O daughters of Israel, weep over Saul, who clothed you in scarlet as well as jewelry, who put gold jewelry on your clothes. 1:25 How the warriors have fallen in the midst of battle! Jonathan lies slain on your high places! 1:26 I grieve over you, my brother Jonathan! You were very dear to me. Your love was more special to me than the love of women. 1:27 How the warriors have fallen! The weapons of war are destroyed!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 1:18

These he more particularly teacheth, because they were the chief, and now the royal tribe, and likely to be the great bulwark to all Israel against the Philistines, upon whose land they bordered; and withal, to be the most true to him, and to his interest.

Wesley: 2Sa 1:18

That is, of their arms, expressed, under the name of the bow, which then was one of the chief weapons; and for the dextrous use whereof Jonathan is commended in the following song: which may be one reason, why he now gives forth this order, that so they might strive to imitate Jonathan in military skill, and to excel in it, as he did.

Wesley: 2Sa 1:18

It is more largely and particularly described in the book of Jasher.

Wesley: 2Sa 1:19

Their flower and glory. Saul and Jonathan, and their army.

Wesley: 2Sa 1:19

Heb. upon thy high places; that is, those which belong to thee, O land of Israel.

Wesley: 2Sa 1:19

How strangely! How suddenly! How universally!

Wesley: 2Sa 1:20

This is not a precept, but a poetical wish; whereby he doth not so much desire, that this might not be done, which he knew to be impossible; as, express his great sorrow, because it would be done, to the dishonour of God, and of his people.

Wesley: 2Sa 1:20

He mentions these, because it was the custom of women in those times and places to celebrate those victories which their men obtained, with triumphant songs and dances.

Wesley: 2Sa 1:21

_This is no proper imprecation; but a passionate representation of the horror which he conceived at this publick loss; which was such, as if he thought every person or thing which contributed to it, were fit to bear the tokens of divine displeasure, such as this is, when the earth wants the necessary influences of dew and rain.

Wesley: 2Sa 1:21

That is, fruitful fields, which may produce fair and goodly fruits fit to be offered to God.

Wesley: 2Sa 1:21

Dishonourably: for it was a great reproach to any soldier, to cast away or lose his shield.

Wesley: 2Sa 1:21

By themselves, that they might flee more swiftly as the Israelites did, and Saul with the rest.

Wesley: 2Sa 1:21

As if he had been no more, than a common soldier: he was exposed to the same kind of death and reproach as they were.

Wesley: 2Sa 1:22

Without effect: their arrows shot from their bow, and their swords did seldom miss, and commonly pierced fat, and flesh, and blood, and reached even to the heart and bowels.

Wesley: 2Sa 1:22

But filled and glutted with blood: for the sword is metaphorically said to have a mouth, which we translate an edge; and to devour. And this their former successfulness is mentioned as an aggravation of their last infelicity.

Wesley: 2Sa 1:23

Amiable, and obliging in their carriage and conversation, both towards one another, and towards their people: for, as for Saul's fierce behaviour towards Jonathan, it was only a sudden passion, by which his ordinary temper was not to be measured; and for his carriage towards David, that was from that jealousy and reason of state which usually engageth even well - natured princes, to the same hostilities. But it is observable, that David speaks not a word here of his piety; but only commends him for those things which were truly in him. A fit pattern for all preachers in their funeral commendations.

Wesley: 2Sa 1:23

Expeditious in pursuing their enemies, and executing their designs; which is a great commendation in a prince, and in a soldier.

Wesley: 2Sa 1:23

In regard of their bodily strength, and the courage of their mind.

Wesley: 2Sa 1:24

These he mentions; because the women then used to make songs both of triumph, and of lamentation, and, because they usually are most delighted with the ornaments of the body here following.

Wesley: 2Sa 1:24

This he did, because he procured them so much peace as gave them opportunity of enriching themselves: and, because he took these things as spoils from the enemies, and clothed his own people with them.

Wesley: 2Sa 1:25

Which were in thy country, and (had not thy father disinherited thee by his sins) in thy dominions.

Wesley: 2Sa 1:26

That is, for the loss of thee. For, besides the loss of a true friend, which is inestimable; he lost him who both could, and undoubtedly would have given him a speedy, and quiet, and sure possession of the kingdom, whereas now, he met with long and troublesome interruptions.

Wesley: 2Sa 1:26

That is, that love wherewith they love their husbands, or children for their affections are usually more ardent than mens.

JFB: 2Sa 1:17-18

It has always been customary for Eastern people, on the death of great kings and warriors, to celebrate their qualities and deeds in funeral songs. This inimitable pathetic elegy is supposed by many writers to have become a national war song, and to have been taught to the young Israelites under the name of "The Bow," in conformity with the practice of Hebrew and many classical writers in giving titles to their songs from the principal theme (Psa 22:1; Psa 56:1; Psa 60:1; Psa 80:1; Psa 100:1). Although the words "the use of" are a supplement by our translators, they may be rightly introduced, for the natural sense of this parenthetical verse is, that David took immediate measures for instructing the people in the knowledge and practice of archery, their great inferiority to the enemy in this military arm having been the main cause of the late national disaster.

JFB: 2Sa 1:19

Literally, "the gazelle" or "antelope of Israel." In Eastern countries, that animal is the chosen type of beauty and symmetrical elegance of form.

JFB: 2Sa 1:19

This forms the chorus.

JFB: 2Sa 1:21

To be deprived of the genial atmospheric influences which, in those anciently cultivated hills, seem to have reared plenty of first-fruits in the corn harvests, was specified as the greatest calamity the lacerated feelings of the poet could imagine. The curse seems still to lie upon them; for the mountains of Gilboa are naked and sterile.

JFB: 2Sa 1:21

To cast away the shield was counted a national disgrace. Yet, on that fatal battle of Gilboa, many of the Jewish soldiers, who had displayed unflinching valor in former battles, forgetful of their own reputation and their country's honor, threw away their shields and fled from the field. This dishonorable and cowardly conduct is alluded to with exquisitely touching pathos.

JFB: 2Sa 1:24-27

The fondness for dress, which anciently distinguished Oriental women, is their characteristic still. It appears in their love of bright, gay, and divers colors, in profuse display of ornaments, and in various other forms. The inmost depths of the poet's feeling are stirred, and his amiable disposition appears in the strong desire to celebrate the good qualities of Saul, as well as Jonathan. But the praises of the latter form the burden of the poem, which begins and ends with that excellent prince.

Clarke: 2Sa 1:18

The use of the bow - The use of is not in the Hebrew; it is simply the bow, that is, a song thus entitled. See the observations at the end, 2Sa 1:21 (note).

Clarke: 2Sa 1:21

As though he had not been - In stead of בלי beli , Not, I read כלי keley , Instruments

Clarke: 2Sa 1:21

Anointed with oil - See the observations at the end

2Sa 1:18, etc.: He bade them teach the children of Judah the use of the bow, קשת kasheth

The word kasheth is to be understood of the title of the song which immediately follows, and not of the use of the bow, as our translation intimates

Many of David’ s Psalms have titles prefixed to them; some are termed Shosannim, some Maschil, Nehiloth, Neginoth, etc., and this one here, Kadesh or The Bow, because it was occasioned by the Philistine archers. 1Sa 31:3 : "And the archers hit him.

But especially respecting the bow of Jonathan, "which returned not back from the blood of the slain,"as the song itself expresses. And David could not but remember the bow of Jonathan, out of which "the arrow was shot beyond the lad,"1Sa 20:36. It was the time when that covenant was made, and that affection expressed between them "which was greater than the love of women.

On these accounts the song was entitled Kasheth, or The song of the Bow, and David commanded the chief musicians, Ethan, Heman, and Jeduthun, to teach the children of Judah to sing it

"It is written in the book of Jasher."Sept., επι βιβλιου του ευθους, "in the book of the upright.

ספרא דאוריתא siphra deoraitha , "The book of the Law."- Jonathan

The Arabic says, "Behold it is written in the book of Ashee; this is the book of Samuel;"the interpretation of which is, "book of songs or canticles.

This lamentation is justly admired as a picture of distress the most tender and the most striking; unequally divided by grief into longer and shorter breaks, as nature could pour them forth from a mind interrupted by the alternate recurrence of the most lively images of love and greatness

His reverence for Saul and his love for Jonathan have their strongest colourings; but their greatness and bravery come full upon him, and are expressed with peculiar energy

Being himself a warrior, it is in that character he sees their greatest excellence; and though his imagination hurries from one point of recollection to another, yet we hear him - at first, at last, everywhere - lamenting, How are the mighty fallen

It is almost impossible to read the noble original without finding every word swollen with a sigh or broken with a sob. A heart pregnant with distress, and striving to utter expressions descriptive of its feelings, which are repeatedly interrupted by an excess of grief, is most sensibly painted throughout the whole. Even an English reader may be convinced of this, from the following specimen in European characters: -

19. Hatstsebi Yishrael al bamotheycha chalal ; Eych naphelu gibborim

20. Al taggidu begath , Al tebasseru bechutsoth Ashkelon ; Pen tismachnah benoth Pelishtim , Pen taalozenah benoth haarelim

21. Harey baggilboa al tal , Veal matar aleychem usedey terumoth ; Ki sham nigal magen Gibborim . Magen Shaul keley Mashiach bashshamen

22. Middam chalalim , mecheleb gibborim , Kesheth Yehonathan lo nashog achor ; Vechereb Shaul lo thashub reykam

23. Shaul Vihonathan , Hannee habim vehanneimim bechaiyeyhem , Ubemotham lo niphradu . Minnesharim kallu , mearayoth gaberu

24. Benoth Yishrael el Shaul becheynah ; Hammalbishchem shani im adanim , Hammaaleh adi zahab al lebushechen

25. Eych naphelu gibborim bethoch hammilchamah ! Yehonathan al bamotheycha chalal

26. Tsar li aleycha achi Yehonathan , naamta li meod Niphleathah ahabathecha li meahabath nashim

27. Eych naphelu gibborim , Vaiyobedu keley milchamah

The three last verses in this sublime lamentation have sense and sound so connected as to strike every reader

Dr. Kennicott, from whom I have taken several of the preceding remarks, gives a fine Latin version of this song, which I here subjoin: -

O decus Israelis, super excelsa tua Miles

Quomodo ceciderunt Fortes

Nolite indicare in Gatho

Nolite indicare in plateis Ascalonis

Ne laetentur filiae Philistaeorum

Ne exultent filiae incircumcisorum

Montes Gilboani super vo

Nec ros, nec pluvia, neque agri primitiarum

Ibi enim abjectus fuit clypeus fortium

Clypeus Saulis, arma inuncti olec

Sine sanguine Militum

Sine adipe Fortium

Arcus Jonathanis non retrocesserat

Gladiusque Saulis non redierat incassum

Saul et Jonatha

Amabiles erant et jucundi in vitis suis

Et in morte sua non separati

Prae aquilis veloces

Prae leonibus fortes

Filiae Israelis deflete Saulem

Qui coccino cum deliciis vos vestivit

Qui vestibus vestris ornamenta imposuit aurea

Quomodo ceciderunt Fortes, in medio belli

O Jonathan, super excelsa tua Miles

Versor in angustiis, tui causa, Frater mi, Jonathan

Mihi fuisti admodum jucundus

Mihi tuus amor admodum mirabilis

Mulierum exuperans amorem

Quomodo ceciderunt fortes

Et perierunt arma belli

Dissertation I., p. 122

In 2Sa 1:21 I have inserted כלי keley for בלי beli . Dr. Delaney rightly observes that the particle בלי beli is not used in any part of the Bible in the sense of quasi non , as though not, in which sense it must be used here if it be retained as a genuine reading: The shield of Saul as though it had not been anointed with oil

In a MS. written about the year 1200, numbered 30 in Kennicott’ s Bible, כלי keley is found; and also in the first edition of the whole Hebrew Bible, printed Soncini 1488. Neither the Syriac nor Arabic versions, nor the Chaldee paraphrase, acknowledge the negative particle בלי beli , which they would have done had it been in the copies from which they translated. It was easy to make the mistake, as there is such a similarity between ב beth and כ caph ; the line therefore should be read thus: The shield of Saul, weapons anointed with oil

In 2Sa 1:22 נשוג nashog , to obtain, attain, seems to have been written for נסוג nasog , to recede, return. The former destroys the sense, the latter, which our translation has followed, and which is supported by the authority of 30 MSS., makes it not only intelligible but beautiful

In 2Sa 1:19, 2Sa 1:22, and 2Sa 1:25, חלל and חללים chalal and chalalim occur, which we translate the Slain, but which Dr. Kennicott, I think from good authority, renders soldier and soldiers; and thus the version is made more consistent and beautiful

חלל chalal signifies to bore or pierce through; and this epithet might be well given to a soldier, q.d., the Piercer, because his business is to transfix or pierce his enemies with sword, spear, and arrows

If it be translated soldiers in the several places of the Old Testament, where we translate it Slain or Wounded, the sense will be much mended; see Jdg 20:31, Jdg 20:39; Psa 89:11; Pro 7:26; Jer 51:4, Jer 51:47, Jer 51:49; Eze 11:6, Eze 11:7; Eze 21:14. In several others it retains its radical signification of piercing, wounding, etc

After these general observations I leave the particular beauties of this inimitable song to be sought out by the intelligent reader. Much has been written upon this, which cannot, consistently with the plan of these notes, be admitted here. See Delaney, Kennicott, Lowth, etc.; and, above all, let the reader examine the Hebrew text.

Defender: 2Sa 1:18

The book of Jasher is also referenced in support of the amazing long day of Joshua (Jos 10:13). This book was considered lost for many centuries, but a fascinating volume purporting to be the lost book of Jasher surfaced in modern times, and it does contain the two passages noted in the Bible. Its authenticity is very doubtful, but when and how it was written are unknown."

TSK: 2Sa 1:18

teach : Gen 49:8; Deu 4:10

bow : Kasheth , or the bow, was probably the title of the following threnody; so called, in the oriental style, because Saul’ s death was occasioned by that weapon, and because the bow of Jonathan, out of which ""the arrow was shot beyond the lad,""(1Sa 20:36), is celebrated in this song.

the book : Jos 10:13

Jasher : or, the upright, So LXX επι βιβλιου τον ευθους ; Targum, siphra deooritha , ""the book of the law;""the Arabic, ""the book of Asheecaps1 . tcaps0 his is the book of Samuel.""This book was probably a collection of divine odes, written to commemorate remarkable events.

TSK: 2Sa 1:19

beauty : 2Sa 1:23; Deu 4:7, Deu 4:8; 1Sa 31:8; Isa 4:2, Isa 53:2; Lam 2:1; Zec 11:7, Zec 11:10

how are : 2Sa 1:25, 2Sa 1:27; Lam 5:16

TSK: 2Sa 1:20

Tell : Deu 32:26, Deu 32:27; Jdg 14:19, Jdg 16:23, Jdg 16:24; 1Sa 31:9; Mic 1:10

Philistines : Exo 15:20, Exo 15:21; Jdg 11:34; 1Sa 18:6; Eze 16:27, Eze 16:57

uncircumcised : 1Sa 17:26, 1Sa 17:36, 1Sa 31:4, 1Sa 31:9

TSK: 2Sa 1:21

mountains : 1Sa 31:1; 1Ch 10:1, 1Ch 10:8

no dew : Jdg 5:23; Job 3:3-10; Isa 5:6; Jer 20:14-16

offerings : Joe 1:9, Joe 2:14

not : Instead of belee , ""not,""we should probably, with Dr. Delaney and others, read keley , ""weapons,""as it is found on one manuscript and in the first edition of the Hebrew Bible, printed at Soncini, 1488: ""the shield of Saul; the weapons of the anointed with oil."

anointed : 1Sa 10:1; Isa 21:5

TSK: 2Sa 1:22

the bow : 1Sa 14:6-14, 1Sa 18:4; Isa 34:6, Isa 34:7

TSK: 2Sa 1:23

pleasant : or, sweet, 1Sa 18:1, 1Sa 20:2

they were : 1Sa 31:1-5

swifter : 2Sa 2:18; Deu 28:49; 1Ch 12:8; Job 9:26; Jer 4:13; Lam 4:19

stronger : 2Sa 23:20; Jdg 14:18; Pro 30:30

TSK: 2Sa 1:24

Jdg 5:30; Psa 68:12; Pro 31:21; Isa 3:16-26; Jer 2:32; 1Ti 2:9, 1Ti 2:10; 1Pe 3:3-5

TSK: 2Sa 1:25

How : 2Sa 1:19, 2Sa 1:27; Lam 5:16, thou was, Jdg 5:18; 1Sa 14:13-15

TSK: 2Sa 1:26

thy love : 1Sa 18:1-4, 1Sa 19:2, 1Sa 20:17, 1Sa 20:41, 1Sa 23:16

TSK: 2Sa 1:27

How are : 2Sa 1:19, 2Sa 1:25

weapons : 2Ki 2:12, 2Ki 13:14; Psa 46:9; Eze 39:9, Eze 39:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 1:18

The use of the bow - Omit "the use of.""The bow"is the name by which this dirge was known, being so called from the mention of Jonathan’ s bow in 2Sa 1:22. The sense would then be: And he commanded them to teach the children of Israel the song called Kasheth (the bow), i. e. he gave directions that the song should be learned by heart (compare Deu 31:19). It has been further suggested that in the Book of Jasher there was, among other things, a collection of poems, in which special mention was made of the bow. This was one of them. 1Sa 2:1-10 was another; Num 21:27-30 was another; Lam. 2 was another; Lam. 3 was another; Jacob’ s blessing Gen. 49; Moses’ song Deut. 32; perhaps his Blessing (Deut. 33. See 2 Sam. 1:29); and such Psalms as Ps. 44; Psa 46:1-11; Psa 76:1-12, etc.; Hab. 3; and Zec 9:9-17, also belonged to it. The title by which all the poems in this collection were distinguished was קשׁת qesheth , "the bow."When therefore the writer of 2 Samuel transferred this dirge from the Book of Jasher to his own pages, he transferred it, as we might do any of the Psalms, with its title.

The book of Jasher - See the marginal reference note.

Barnes: 2Sa 1:19

The beauty ... - i. e. Saul and Jonathan who were the chief ornament and pride of Israel, and slain upon "high places"2Sa 1:25, namely, on Mount Gilboa.

Barnes: 2Sa 1:20

Gath, the royal city of Achish 1Sa 21:10; 1Sa 27:2. Askelon, the chief seat of worship (1Sa 31:10 note).

Barnes: 2Sa 1:21

Let there be no dew ... - For a similar passionate form of poetical malediction, compare Job 3:3-10; Jer 20:14-18.

Nor fields of offerings - He imprecates such complete barrenness on the soil of Gilboa, that not even enough may grow for an offering of first-fruits. The latter part of the verse is better rendered thus: For there the shield of the mighty was polluted, the shield of Saul was not anointed with oil, but with blood). Shields were usually anointed with oil in preparation for the battle Isa 21:5.

Barnes: 2Sa 1:24

The women of Israel are most happily introduced. They who had come out to meet king Saul with tabrets, with joy, and with instruments of music"in the day of victory, are now called to weep over him.

Barnes: 2Sa 1:25

How are the mighty fallen - The recurrenee of the same idea 2Sa 1:19, 2Sa 1:25, 2Sa 1:27 is perfectly congenial to the nature of elegy, since grief is fond of dwelling upon the particular objects of the passion, and frequently repeating them. By unanimous consent this is considered one of the most beautiful odes in the Bible, and the generosity of David in thus mourning for his enemy and persecutor, Saul, enhances the effect upon the mind of the reader.

Poole: 2Sa 1:18

Also: having mentioned David’ s lamentation in general, before he comes to the particular description of it, he interposeth this verse by way of parenthesis; to signify, that David did not so give up himself to lamentation as to neglect his great business, the care of the commonwealth, which now lay upon him; but took particular care to fortify them against such further losses and calamities as he bewails in the following song; and by his example, and this counsel, to instruct the people, that they should not give up themselves to sorrow and despondency for their great and general loss; but should raise up their spirits, and betake themselves to action.

He bade them: David being now actually king upon Saul’ s death, takes his power upon him, and gives forth his commands.

The children of Judah: these he more particularly teacheth, because they were the chief, and now the royal tribe, and likely to be the great bulwark to all Israel against the Philistines, upon whose land they bordered; and withal, to be the most friendly and true to him, and to his interest.

The use of the bow i. e. the use of their arms, which are all synecdochically expressed under the name of the bow , which then was one of the chief weapons; and for the dexterous use whereof Jonathan is commended in the following song: which may be one reason why he now gives forth this order, that so they might strive to imitate Jonathan in the military skill, and to excel in it, as he did.

It is written not the following song, as many think, for that is written here, and therefore it was needless to refer us to another book for it; but this foregoing counsel and course which David took to repair the last loss, which is here mentioned but briefly, and in general terms; but, as it seems, more largely and particularly described in the book of Jasher ; of which see on Jos 10:13 .

Poole: 2Sa 1:19

The beauty of Israel their flower and glory, Saul and Jonathan, and their army, consisting of young and valiant men.

Upon thy high places i.e. those which belong to thee, O land of Israel.

How are the mighty fallen! how strangely! how suddenly! how dreadfully and universally!

Poole: 2Sa 1:20

Tell it not in Gath: this is not a precept, but a poetical wish; whereby he doth not so much desire that this might not be done, which he knew to be vain and impossible; as express his great sorrow because it was and would be done, to the great dishonour of God and of his people. He mentions

the daughters of the Philistines because it was the custom of women in those times and places to celebrate those victories which their men obtained, with triumphant songs and dances; as Ex 15 Jud 11:34 1Sa 18:6 .

Poole: 2Sa 1:21

Let there be no dew, neither let there be rain, upon you: this is no proper imprecation; which he had no reason to inflict upon those harmless mountains; but only a passionate representation of the horror which he conceived at this public loss; which was such, as if he thought every person or thing which contributed to it were fit to bear the tokens of Divine displeasure, such as this is, when the earth wants the blessed and necessary influences of dew and rain.

Nor fields of offerings i.e. fruitful fields, which may produce fair and goodly fruits fit to be offered unto God.

The shield of the mighty the shields of the valiant men of Israel.

Vilely dishonourably; for it was a great reproach to any soldier to cast away or lose his shield.

Cast away to wit, by themselves, that they might flee more swiftly away, as the Israelites did, and Saul with the rest; as is said, 1Sa 31:1,2 .

As though he had not been anointed with oil as if he had been no more nor better than a common soldier: he was exposed to the same kind of death and reproach as they were.

Poole: 2Sa 1:22

Turned not back to wit, without effect: compare Isa 45:23 55:2 . Their arrows shot from their bows, and their swords, did seldom miss, and commonly pierced fat, and flesh, and blood, and reached even to the heart and bowels.

Empty i.e. not filled and glutted with blood: for the sword is metaphorically said to have a mouth , which we translate an edge ; and to devour , 2Sa 2:26 11:25 Jer 2:30 46:10 . And this their former successfulness is here mentioned as an aggravation of their last infelicity.

Poole: 2Sa 1:23

Pleasant amiable and obliging in their carriage and conversation, both towards one another, and towards their people; for as for Saul’ s fierce behaviour towards Jonathan, 1Sa 20:30,33 , it was only a sudden passion, by which his ordinary temper was not to be measured; and for his carriage towards David, that was from that jealousy and reason of state which usually engageth even good-natured and well-nurtured princes to the same hostilities in like cases. But it is observable, that David speaks not a word here of his piety and other virtues; but only commends him for those things which were truly in him; a fit pattern for all preachers in their funeral commendations.

In their lives Jonathan was not false to his father, as was reported; but stuck close to him.

In their death they were not divided and as he lived, so he died with him, at the same time, and in the same common and good cause.

Swifter than eagles expeditious and nimble in pursuing their enemies, and executing their designs; which is a great commendation in a prince and in a soldier.

Stronger than lions in regard of their bodily strength and the courage of their minds.

Poole: 2Sa 1:24

Ye daughters of Israel: these he mentions, partly because the women then used to make songs, both of triumph and of lamentation, as occasion required; and partly because they usually are most delighted with the ornaments of the body here following.

Who clotheth you in scarlet: this he did, partly because he procured them so much peace as gave them opportunity of enriching themselves; and partly because he took these things as spoils from the enemies, and clothed his own people with them. Compare Psa 68:12 .

Poole: 2Sa 1:25

Which were in thy country and (had not thy father disinherited thee by his sins) in thy dominions.

Poole: 2Sa 1:26

For thee i.e. for the loss of thee. For besides the loss of a true friend, and all the comfort of friendship, which is inestimable, he lost him who both could, and undoubtedly would, have given him a speedy, and quiet, and sure possession of the kingdom; whereas now he met with long and troublesome interruptions.

The love of women i.e. that love wherewith they love their husbands or children; for their affections are usually more vehement and ardent than men’ s.

Poole: 2Sa 1:27

Either,

1. Metaphorically so called, to wit, Saul and Jonathan, and the brave commanders and soldiers of Israel; who might have been called the chariots of Israel, and the horsemen thereof . Or rather,

2. Properly; for, together with the men, their arms were lost, which was a very great aggravation of their loss, and that loss seems to be at this time more irrecoverable and dangerous than the loss of their men.

Haydock: 2Sa 1:18

Bow. So this canticle was entitled, because it spoke in praise of the bow and arrows of Saul and Jonathan, ver. 22. So one of the works of Hesiod is called "a buckler;" of Theocritus "a flute;" of Simmias "wing;" &c. Septuagint have neglected this word entirely (Calmet) in the Roman edition. But it is found in the Alexandrian copy, which reads "Israel," instead of Juda, perhaps properly. (Grabe, prol. iv. 2.) (Haydock) ---

Chaldean, "to shoot with the bow." Many suppose that David cautioned his men to exert themselves in that art, (Menochius) as they might soon expect to have to encounter the Philistines, (Tirinus) who were very expert bowmen. (Worthington) ---

But the former interpretation seems preferable. (Calmet) ---

The bow might be also the beginning of some favourite song, to the tune of which (Du Hamel) David would have his men to sing this canticle, (Haydock) particularly when they went to battle. (Grotius) ---

Just. See Josue x. 3. (Menochius) ---

It seems this was a more ancient record, to which the author of this book refers. (Calmet) ---

He might have in view the canticle of Anna, (1 Kings ii. 4,) or some other. (Haydock) ---

The custom of composing canticles, on such solemn occasions, is very ancient and frequent. See 3 Kings iii. 33., and xiii. 29., and Jeremias xlviii. 31. (Homer, Iliad Greek: ps & ch ) The style of this piece can hardly be equalled by the most polite writers. (Calmet) ---

David is chiefly occupied with the praises of Jonathan. (Haydock) ---

Consider....places. This sentence is omitted in Hebrew, Chaldean, Septuagint, and in some copies of St. Jerome's version. (T. i. p. 365, Nov. edit. op.) It is a farther explication of the subsequent verse. (Calmet) ---

Yet the Septuagint read, "Erect a pillar, O Israel, [upon thy heights; the Vatican Septuagint places this after slain. (Haydock)] in honour of the slain, thy wounded soldiers. How are the mighty fallen?" The Hebrew seems to be different from what the Septuagint, Chaldean, &c., read, as the Masora now adopts etsbi, instead of etsib, which has greatly puzzled interpreters. Hence Aquila translates Greek: akriboson, with the Septuagint of Ximenes, i.e., "Execute or consider with attention," this sepulchral monument on which you shall inscribe, "For the dead and for thy wounded." It was to be placed on some "eminence," according to custom. The present Hebrew is very indeterminate, denoting "glory, a honey-comb," &c., Ezechiel xx. 6., and Daniel xi. 16, 41. See Grabe, Prol. (Haydock)

Haydock: 2Sa 1:19

Illustrious. Hebrew, "the glory (beauty, hart, &c.) of Israel hath been pierced," &c. The comparison of Saul with a hart, is noble enough in the ideas of the ancients, Psalm xvii. 34., Canticle of Canticles ii. 9., and viii. 14. Syriac and Arabic, "O hart of Israel, they have been slain," &c. (Calmet) ---

Slain. Hebrew chalal, signifies also "a soldier;" and this word agrees perfectly well with giborim, "valiant," both here and ver. 22 and 25. Kennicott would apply it to Jonathan, upon whom David's attention is mostly fixed. "O ornament of Israel! O warrior, upon thy high places! How, " &c. (Haydock) ---

In this manner many such pieces commence, Lamentations i. (Tirinus)

Haydock: 2Sa 1:20

Triumph. He was aware of the exultation of the infidels. (Haydock)

Haydock: 2Sa 1:21

Fruits, which may be offered to the Lord. Inanimate things could not offend, nor does David curse them in earnest. But (Tirinus) nothing could more strikingly express his distress and grief, than this imprecation. It is false that those mountains have since been barren. This canton is one of the most fruitful of the country. (Brochard.) (Calmet) ---

Job (iii.) speaks with the same animation, and curses his day. (Menochius) ---

Of Saul, or "Saul, the shield of his people, was cast away, as," &c. Protestants, " as though he had not been anointed with oil." (Haydock) ---

He is not reproached for throwing away his buckler, for nothing was deemed more shameful. The ancient Germans would not allow such a one to enter their temples or places of assembly. (Tacitus, mor. Germ) ---

A woman of Sparta told her son, when she delivered on to him, "Bring this back, or be brought upon it" dead. Impositu scuto referunt Pallanta frequentes. (Virgil, Æneid x.) (Sanctius) (Calmet) ---

As though. Hebrew seems to have sh, instead of s, (as it is in several manuscripts correctly, in noshug ) and bli, instead of cli, (Delany) as the former word seems no where else to signify quasi non; and the Syriac, Arabic, and Chaldean omit the negation. It might therefore be the shield of Saul, "the arms of him who has been anointed with oil." (Kennicott) ---

Some would refer this unction to the shield, (Vatable) as this was some times done: (Menochius) but the reflection would be here too trifling. (Calmet)

Haydock: 2Sa 1:22

From. Hebrew, "without the blood of soldiers, without the fat of the valiant, the bow of Jonathan had never returned." (Kennicott) ---

Fat. The entrails. It might also denote the most valiant of the soldiers, as we read of "the fat or marrow of corn" for the best, Psalm lxxx. 17. (Calmet) ---

Jonathan attacked the most courageous, and laid them dead at his feet. (Haydock) ---

Empty. Saul carried destruction wherever he went. Et nos tela, pater, ferrumque haud debile dextra,

Spargimus & nostro sequitur de vulnere sanguis. (Virgil, Æneid xii. 50.)

Haydock: 2Sa 1:23

Lovely, or united. Jonathan always behaved with due respect towards his father, though he could not enter into his unjust animosity against David. (Calmet) ---

The latter passes over in silence all that Saul had done against himself, and seems wholly occupied with the thought of the valour and great achievements of the deceased. (Haydock) ---

Sanchez believes that these epithets were introduced of course into funeral canticles, like Alas! my noble one, (Jeremias xxii. 18.; Menochius) as Saul could have no pretensions to be styled lovely, or friendly, towards the latter part of his reign; since he treated the priests, David, and even his son Jonathan, with contumely, and even with unrelenting fury. But all this David would willingly bury in oblivion. He will not even notice how different was the end of the two heroes. Jonathan died like a virtuous soldier in his country's cause; Saul was wounded, but impiously accelerated his own death, through dread of torments and of insult. Though they died, therefore, on the same field of battle, their end was as different as that of the saint and of the impenitent sinner. (Haydock)

Haydock: 2Sa 1:25

Battle. Hebrew, "in the midst of battle! O Jonathan, thou warrior upon thy high places!" (Kennicott, Diss. i. p. 123.)

Haydock: 2Sa 1:26

Brother. So they lamented, Alas! my brother, Jeremias xxii. 18. (Menochius) ---

Women. He indicates the ardour of his love, not any inordinate affection. (Du Hamel) ---

I love thee more than any person can love a woman, (Calmet) more than women can love their husbands or children. (Menochius) ---

Chaldean, "thy love is more wonderful to me than the love of two who are espoused." ---

As, &c. This is not found in Hebrew, Septuagint, or St. Jerome. (Calmet)

Haydock: 2Sa 1:27

Perished, falling into the hands of the enemy; though Saul and Jonathan may be styled the arms, as well as the shield, of Israel. (Menochius) ---

No character could be more worthy of praise than the latter. His breast was never agitated by envy, though he seemed to be the most interested to destroy David. Even Saul had many excellent qualities; which makes Ven. Bede compare him in those respects with Jesus Christ; as most of the memorable persons and events of the Old Testament had a view to Christ on the one hand, and to the Synagogue on the other. Saul is one of the most striking figures of the reprobation and conduct of the Jewish church. As he was adorned with many glorious prerogatives, and chosen by God, yet he no sooner beheld the rising merit of David, than he began to persecute him: so the Jews had been instructed by the prophets, and had been selected as God's peculiar inheritance; and nevertheless took occasion from the virtues and miracles of the Son of God, to conspire his ruin. The Romans were sent to punish the Jews, who are now become the most abject of all mankind, and are filled with rage, seeing the exaltation of the Christian Church, as Saul was reduced by the Philistines to the greatest distress, and his children were forced to implore the protection of the man whom he had so cruelly persecuted, &c. (Calmet) ---

Saul and Judas may be a warning to us, that no person ought to live without fear, since they perished so miserably, though they had been elevated by the hand of God. (St. Ambrose, &c.) (Haydock)

Gill: 2Sa 1:18

(Also he bade them teach the children of Judah the use of the bow,.... These words, with what follow in this verse, are rightly put into a parenthesis, since they do not begin nor make any part of the elegiac song, or lamentation of David; and are here inserted to show, that, amidst his sorrow and lamentation, he was not unmindful of the welfare of the people, and to provide for their defence and security; and therefore gave orders that care should be taken, especially in the tribe of Judah, which was his own tribe, and where he had the greatest authority, and for whom he might have the chiefest concern, that they should be trained up in military exercises, learn the art of war, and the use of every weapon of war, particularly of the bow, which, being a principal one, may be put for all; and which may be the rather mentioned, because the Philistines were expert in the use of it, and seemed to have done much execution with it in the recent battle, see 1Sa 31:3. They are said ^p to be the inventors of it; though Pliny ^q ascribes it to others; and it may be the people of Israel and of Judah had of late neglected to learn the use of it, and to make use of it, and instead of that had taken to other sort of arms in fighting; for that that was not unknown to them, or wholly disused, is clear from this song, 2Sa 1:22; see also 1Ch 12:2. Moreover, as the Philistines, especially the Cherethites, were expert in archery, David found ways and means to get some of them afterwards into his service, and by whom he might improve his people in the art, see 2Sa 8:18; though some ^r are of opinion that the word "keshet", or bow, was the title of the following lamentation or song, taken from the mention of Jonathan's bow in it; which song the children of Judah were to be taught to sing; but then, as has been observed by some, for this there would have been no need of the following reference, since the whole this song is here recorded:

behold, it is written in book of Jasher); which the Targum calls the book of the law; and Jarchi and Ben Gersom restrain it to the book of Genesis, the book of the upright, Abraham, Isaac, and Jacob, and suppose respect is had to the prophecy concerning Judah, Gen 49:8, but Kimchi, extending it to all the five books of Moses, adds his blessing, in Deu 33:7. In the Arabic version it is explained of the book of Samuel, interpreted the book of songs, as if it was a collection of songs; which favours the above sense. Jerom ^s interprets it of the same book, the book of the righteous prophets, Samuel, Gad, and Nathan: hut this book seems to have been a public register or annals, in which were recorded memorable actions in any age, and had its name from the uprightness and faithfulness in which it was kept; and in this were set down the order of David for the teaching the children of Judah the use of the bow, and perhaps the method which he directed to for instruction in it; See Gill on Jos 10:13.

Gill: 2Sa 1:19

The beauty of Israel is slain upon thy high places,.... The high mountains of Gilboa, where Saul their king, and Jonathan his son, a prince of the blood, and natural heir to the crown, and multitudes of young men, the flower of the nation, were wounded and slain. Here begins the lamentation, or the elegiac song:

how are the mighty fallen! mighty men of war, strong and valiant, as Saul and his sons were, and the soldiers in his army.

Gill: 2Sa 1:20

Tell it not in Gath,.... One of the five principalities of the Philistines, and the chief of them, being raised to a kingdom, and whose king was at the head of the armies of the Philistines that engaged with Saul. This is not to be understood of a command of David, who could not hinder the victory the Philistines had got over Israel being known at Gath, and talked of with pleasure there, but a wish it had not:

publish it not in the streets of Ashkelon; another of the principalities of the Philistines, and the sense the same as before:

lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph; it being usual in those times and countries for women, young women more especially, to express their joy, on occasion of victories obtained, by singing and dancing, Jdg 11:34.

Gill: 2Sa 1:21

Ye mountains of Gilboa,.... On which fell Saul and his sons, and many of the people of Israel, 2Sa 1:6,

let there be no dew, neither let there be rain upon you; which is not to understood as a real imprecation; for David would never curse any part of the land of Israel, for which he had so great a regard; but only as a poetical figure, expressing his concern for, and abhorrence of what happened on those mountains; much less did this in reality take place, as some have feigned, as if never dew nor rain descended on them ^t afterwards; which has been refuted by travellers, particularly Borchard ^u, who, speaking of this mountain, says, that as he was upon it, there was such a violent shower fell, that he was wet through his clothes; and in the year 1273, laying all night upon this hill, there was a great dew fell upon him:

nor fields of offerings; of heave offerings; the meaning is, that he could wish almost that those hills were not fruitful, and that they brought no fruit to perfection, so much as that heave offerings for the service of the sanctuary might be taken; which is expressive of great sterility and scarcity, see Joe 1:13,

for there the shield of the mighty is vilely cast away; mighty men were obliged to cast away their shields and flee, which were greatly to their reproach and scandal, and to that of the whole nation: it was always reckoned very scandalous, and a great crime, even punishable with death, to cast away a shield, both with the Greeks and others ^w: yea, also

the shield of Saul, as though he had not been anointed with oil; as if he was not the anointed king of Israel, but a common soldier: or else this respects his shield, as if that was not anointed, as shields used to be, that they might be smooth and glib, and missile weapons, as arrows and others, might not pass through them, but slide off, see Isa 21:5; though Gersom gives a different turn, that Saul's shield being in continual use, needed not to be anointed, as those did which for a time had been laid aside. Abarbinel interprets these words thus, that he, who was the shield of the mighty, even Saul himself, was vilely cast away, or become loathsome; and that his shield was anointed, not with oil, but with the blood of the slain, and the fat of the mighty, connecting them with the words following.

Gill: 2Sa 1:22

From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back,.... That is, it always did execution, the arrows shot frown it pierced into men, shed their blood, and slew them; even they entered into the fat of the mighty, or mighty ones, that were fat, and brought them down; so the arrows of the Medes and Persians, the expert men among them, are said not to return in vain, Jer 50:9,

and the sword of Saul returned not empty; but was the means of slaying many; though Abarbinel observes also that this may be interpreted of the blood of the slain, and of the fat of the mighty men of Israel; and that though Saul and Jonathan saw many of these fall before their eyes, yet "for" or "because" of their blood, they were not intimidated and restrained from fighting; the bow of the one, and the shield of the other, turned not back on that account.

Gill: 2Sa 1:23

Saul and Jonathan were lovely and pleasant in their lives,.... To one another, had no quarrel or difference with each other, only on the account of David; otherwise they agreed together in the court, and in the camp, in their councils, and in their conduct:

and in their death they were not divided; neither from the people, nor from one another; Jonathan stuck close by his father to the last; which is observed to clear him from any imputation of conspiracy against him:

they were swifter than eagles; in the quick dispatch of business, in hasting to the relief of the distressed, as Saul to the men of Jabeshgilead, and in the pursuit of their enemies, as of the Philistines, more than once:

they were stronger than lions; fighting with their enemies, who became an case prey to them; and what is stronger than a lion among beasts? Jdg 14:18; or swifter than an eagle among birds, which is said to cut the air with its wings ^x?

Gill: 2Sa 1:24

Ye daughters of Israel, weep over Saul,.... In their mournful elegies:

who clothed you with scarlet, with other delights; not only with scarlet, but with other fine and delightful apparel, such as were very pleasing to the female sex, especially young people, who are delighted with gay apparel; this Saul was the means of, through the spoil he took from his enemies, and by other methods taken by him to the enriching of the nation, whereby husbands and parents were enabled to provide rich clothes for their wives and children:

who put on ornaments of gold upon your apparel; broidered work, jewels of gold, &c. See Isa 3:18.

Gill: 2Sa 1:25

How are the mighty fallen in the midst of the battle!.... The mighty and valiant men of war, the common soldiers as well as their general officers, whose loss David mourns, and the repetition of shows how much it affected him:

O Jonathan, thou wast slain in thine high places; in the high places of the land of Israel, the mountains of Gilboa, which though high, and in his own country, could not protect him from his enemies, and from falling by their hands: he who had been so valiant and victorious a prince, and yet he fell, not in an enemy's country, but his own.

Gill: 2Sa 1:26

I am distressed for thee, my brother Jonathan,.... So he was, not only by nation and religion, but by affinity, having married the sister of Jonathan; and still more so by affection and friendship, he being a friend of David's, that stuck closer to him than a brother, and who loved him as his own soul; he was distressed for him, not on account of his spiritual and eternal state, which he doubted not was happy, but for the manner of his death, his loss of him, and want of his pleasant conversation, of his counsel and advice, and assistance in his present circumstances:

very pleasant hast thou been unto me; in their friendly visits of, and conversation with, one another; many a pleasant hour had they spent together, but now must see each other's faces no more in this world:

thy love to me was wonderful; as indeed he might well say, being towards one of a mean extract in comparison of his, to one who was not his own brother, but a brother-in-law; and to one that was a rival to the crown he was heir to, and would take it before him: and who ran the risk of losing his father's affection, and even his life, for espousing his cause: see 1Sa 18:1,

passing the love of women; either that which they are loved with by men, or that with which they love their husbands and children; which is generally the strongest and most affectionate. The Targum is,"more than the love of two women,''than his two wives, Ahinoam and Abigail; so Kimchi; meaning that he was more strongly and affectionately loved by Jonathan than by them, who yet might love him very well too.

Gill: 2Sa 1:27

How are the mighty fallen,.... This is the burden of this elegiac song, being the third time it is mentioned:

and the weapons of war perished! not only the valiant soldiers were killed, but their arms were lost; and particularly he may mean Saul and Jonathan, who as they were the shields of the people, so they were the true weapons and instruments of war, and with them all military glory perished; which must be understood as a poetical figure, exaggerating their military characters; otherwise David, and many mighty men with him, remained, and who revived and increased the military glory of Israel, as the following history shows.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 1:18

¹ tn Heb “be taught the bow.” The reference to “the bow” is very difficult here. Some interpreters (e.g., S. R. Driver, P. K. McCarter, Jr.) suggest deleting the word from the text (cf. NAB, TEV), but there does not seem to be sufficient evidence for doing so. Others (cf. KJV) understand the reference to be elliptical, meaning “the use of the bow.” The verse would then imply that with the deaths of Saul and Jonathan having occurred, a period of trying warfare is about to begin, requiring adequate preparation for war on the part of the younger generation. Various other views may also be found in the secondary literature. However, it seems best to understand the word here to be a reference to the name of a song (i.e., “The Bow”), most likely the poem that follows in vv. 19-27 (cf. ASV, NASB, NRSV, CEV, NLT); NIV “this lament of the bow.” To make this clear the words “the song of” are supplied in the translation.

² sn The Book of Yashar is a noncanonical writing no longer in existence. It is referred to here and in Josh 10:12-13 and 1 Kgs 8:12-13. It apparently was “a collection of ancient national poetry” (so BDB 449 s.v. יָשָׁר).

NET Notes: 2Sa 1:19

¹ sn The word beauty is used figuratively here to refer to Saul and Jonathan.

NET Notes: 2Sa 1:20

¹ sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.

NET Notes: 2Sa 1:21

¹ tc Instead of the MT’s “fields of grain offerings” the Lucianic recension of the LXX reads “your high places are mountains of death.” Cf. the Old Latin montes mortis (“mountains of death”).

² tn This is the only biblical occurrence of the Niphal of the verb גָּעַל (ga’al). This verb usually has the sense of “to abhor” or “loathe.” But here it seems to refer to the now dirty and unprotected condition of a previously well-maintained instrument of battle.

³ tc It is preferable to read here Hebrew מָשׁוּחַ (mashuakh) with many Hebrew mss, rather than מָשִׁיחַ (mashiakh) of the MT. Although the Syriac Peshitta understands the statement to pertain to Saul, the point here is not that Saul is not anointed. Rather, it is the shield of Saul that lies discarded and is no longer anointed. In ancient Near Eastern practice a warrior’s shield that was in normal use would have to be anointed regularly in order to ensure that the leather did not become dry and brittle. Like other warriors of his day Saul would have carefully maintained his tools of trade. But now that he is dead, the once-cared-for shield of the mighty warrior lies sadly discarded and woefully neglected, a silent but eloquent commentary on how different things are now compared to the way they were during Saul’s lifetime.

NET Notes: 2Sa 1:22

¹ tn The Hebrew imperfect verbal form is used here to indicate repeated past action.

NET Notes: 2Sa 1:23

¹ tn Heb “beloved and dear.”

NET Notes: 2Sa 1:24

¹ sn Clothing of scarlet was expensive and beyond the financial reach of most people.

NET Notes: 2Sa 1:27

¹ sn The expression weapons of war may here be a figurative way of referring to Saul and Jonathan.

Geneva Bible: 2Sa 1:18

(Also he bade them teach the children of Judah ^{( g )} [the use of] the bow: behold, [it is] written in the book of Jasher.)

^{( g )} That they might be able to match their enemies the Philistines in that art.

Geneva Bible: 2Sa 1:19

The beauty of Israel is ^{( h )} slain upon thy high places: how are the mighty fallen!

^{( h )} Meaning Saul.

Geneva Bible: 2Sa 1:21

Ye mountains of Gilboa, [let there be] no dew, neither [let there be] rain, upon you, nor ^{( i )} fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, [as though he had] not [been] anointed with oil.

^{( i )} Let their fertile fields be barren, and bring forth no fruit to offer to the Lord.

Geneva Bible: 2Sa 1:23

Saul and Jonathan [were] lovely and pleasant in their lives, and in their death they were not ^{( k )} divided: they were swifter than eagles, they were stronger than lions.

^{( k )} They died both together in Gilboa.

Geneva Bible: 2Sa 1:24

Ye daughters of Israel, weep over Saul, who clothed you in scarlet, ^{( l )} with [other] delights, who put on ornaments of gold upon your apparel.

^{( l )} As rich garments and costly jewels.

Geneva Bible: 2Sa 1:26

I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of ^{( m )} women.

^{( m )} Either toward their husbands or their children.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 1:1-27

1 The Amalekite, who brought tidings of the overthrow, and accused himself of Saul's death, is slain.

17 David laments Saul and Jonathan with a song.

MHCC: 2Sa 1:17-27

Kasheth, or " the bow," probably was the title of this mournful, funeral song. David does not commend Saul for what he was not; and says nothing of his piety or goodness. Jonathan was a dutiful son, Saul an affectionate father, therefore dear to each other. David had reason to say, that Jonathan's love to him was wonderful. Next to the love between Christ and his people, that affection which springs form it, produces the strongest friendship. The trouble of the Lord's people, and triumphs of his enemies, will always grieve true believers, whatever advantages they may obtain by them.

Matthew Henry: 2Sa 1:17-27

When David had rent his clothes, mourned, and wept, and fasted, for the death of Saul, and done justice upon him who made himself guilty of it, one would think he had made full payment of the debt of honour he owed to his memory; yet this is not all: we have here a poem he wrote on that occasion; for he was a great master of his pen as well as of his sword. By this elegy he designed both to express his own sorrow for this great calamity and to impress the like on the minds of others, who ought to lay it to heart. The putting of lamentations into poems made them, 1. The more moving and affecting. The passion of the poet, or singer, is, by this way, wonderfully communicated to the readers and hearers. 2. The more lasting. Thus they were made, not only to spread far, but to continue long, from generation to generation. Those might gain information by poems that would not read history. Here we have,

I. The orders David gave with this elegy (2Sa 1:18): He bade them teach the children of Judah (his own tribe, whatever others did) the use of the bow, either. 1. The bow used in war. Not but that the children of Judah knew how to use the bow (it was so commonly used in war, long before this, that the sword and bow were put for all weapons of war, Gen 48:22), but perhaps they had of late made more use of slings, as David in killing Goliath, because cheaper, and David would have them now to see the inconvenience of these (for it was the archers of the Philistines that bore so hard upon Saul, 1Sa 21:3), and to return more generally to the use of the bow, to exercise themselves in this weapon, that they might be in a capacity to avenge the death of their prince upon the Philistines, and to outdo them at their own weapon. It was a pity but those that had such good heads and hearts as the children of Judah should be well armed. David hereby showed his authority over and concern for the armies of Israel, and set himself to rectify the errors of the former reign. But we find that the companies which had now come to David to Ziklag were armed with bows (1Ch 12:2); therefore, 2. Some understand it either of some musical instrument called a bow (to which he would have the mournful ditties sung) or of the elegy itself: He bade them teach the children of Judah Kesheth, the bow, that is, this song, which was so entitled for the sake of Jonathan's bow, the achievements of which are here celebrated. Moses commanded Israel to learn his song (Deu 31:19), so David his. Probably he bade the Levites teach them. It is written in the book of Jasher, there it was kept upon record, and thence transcribed into this history. That book was probably a collection of state-poems; what is said to be written in that book (Jos 10:13) is also poetical, a fragment of an historical poem. Even songs would be forgotten and lost if they were not committed to writing, that best conservatory of knowledge.

II. The elegy itself. It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost. This elegy proves David to have been,

1. A man of an excellent spirit, in four things: -

(1.) He was very generous to Saul, his sworn enemy. Saul was his father-in-law, his sovereign, and the anointed of the Lord; and therefore, though he had done him a great deal of wrong, David does not wreak his revenge upon his memory when he is in his grave; but like a good man, and a man of honour, [1.] He conceals his faults; and, though there was no preventing their appearance in his history, yet they should not appear in this elegy. Charity teaches us to make the best we can of every body and to say nothing of those of whom we can say no good, especially when they are gone. De mortuis nil nisi bonum - Say nothing but good concerning the dead. We ought to deny ourselves the satisfaction of making personal reflections upon those who have been injurious to us, much more drawing their character thence, as if every man must of necessity be a bad man that has done ill by us. Let the corrupt part of the memory be buried with the corrupt part of the man - earth to earth, ashes to ashes; let the blemish be hidden and a veil drawn over the deformity. [2.] He celebrates that which was praiseworthy in him. He does not commend him for that which he was not, says nothing of his piety or fidelity. Those funeral commendations which are gathered out of the spoils of truth are not at all to the praise of those on whom they are bestowed, but very much the dispraise of those who unjustly misplace them. But he has this to say in honour of Saul himself, First, That he was anointed with oil (2Sa 1:21), the sacred oil, which signified his elevation to, and qualification for, the government. Whatever he was otherwise, the crown of the anointing oil of his God was upon him, as is said of the high priest (Lev 21:12), and on that account he was to be honoured, because God, the fountain of honour, had honoured him. Secondly, That he was a man of war, a mighty man (2Sa 1:19-21), that he had often been victorious over the enemies of Israel and vexed them whithersoever he turned, 1Sa 14:47. His sword returned not empty, but satiated with blood and spoil, 2Sa 1:22. His disgrace and fall at last must not make his former successes and services to be forgotten. Though his sun set under a cloud, time was when it shone brightly. Thirdly, That take him with Jonathan he was a man of a very agreeable temper, that recommended himself to the affections of his subjects (2Sa 1:23): Saul and Jonathan were lovely and pleasant. Jonathan was always so, and Saul was so as long as he concurred with him. Take them together, and in the pursuit of the enemy, never were men more bold, more brave; they were swifter than eagles and stronger than lions. Observe, Those that were most fierce and fiery in the camp were no less sweet and lovely in the court, as amiable to the subject as they were formidable to the foe; a rare combination of softness and sharpness they had, which makes any man's temper very happy. It may be understood of the harmony and affection that for the most part subsisted between Saul and Jonathan: they were lovely and pleasant one to another, Jonathan a dutiful son, Saul an affectionate father; and therefore dear to each other in their lives, and in their death they were not divided, but kept close together in the stand they made against the Philistines, and fell together in the same cause. Fourthly, That he had enriched his country with the spoils of conquered nations, and introduced a more splendid attire. When they had a king like the nations, they must have clothes like the nations; and herein he was, in a particular manner, obliging to his female subjects, 2Sa 1:24. The daughters of Israel he clothed in scarlet, which was their delight.

(2.) He was very grateful to Jonathan, his sworn friend. Besides the tears he shed over him, and the encomiums he gives of him in common with Saul, he mentions him with some marks of distinction (2Sa 1:25): O Jonathan! thou wast slain in thy high places! which (compared with 2Sa 1:19) intimates that he meant him by the beauty of Israel, which, he there says, was slain upon the high places. He laments Jonathan as his particular friend (2Sa 1:26): My brother, Jonathan; not so much because of what he would have been to him if he had lived, very serviceable no doubt in his advancement to the throne and instrumental to prevent those long struggles which, for want of his assistance, he had with the house of Saul (had this been the only ground of his grief it would have been selfish), but he lamented him for what he had been: " Very pleasant hast thou been unto me; but that pleasantness is now over, and I am distressed for thee. "He had reason to say that Jonathan's love to him was wonderful; surely never was the like, for a man to love one who he knew was to take the crown over his head, and to be so faithful to his rival: this far surpassed the highest degree of conjugal affection and constancy. See here, [1.] That nothing is more delightful in this world than a true friend, that is wise and good, that kindly receives and returns our affection, and is faithful to us in all our true interests. [2.] That nothing is more distressful than the loss of such a friend; it is parting with a piece of one's self. It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve.

(3.) He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel, 2Sa 1:20. Good men are touched in a very sensible part by the reproaches of those that reproach God.

(4.) He was deeply concerned for the public welfare. It was the beauty of Israel that was slain (2Sa 1:19) and the honour of the public that was disgraced: The mighty have fallen (this is three times lamented, 2Sa 1:19, 2Sa 1:25, 2Sa 1:27), and so the strength of the people is weakened. Public losses are most laid to heart by men of public spirit. David hoped God would make him instrumental to repair those losses and yet laments them.

2. A man of a fine imagination, as well as a wise and holy man. The expressions are all excellent, and calculated to work upon the passions. (1.) The embargo he would fain lay upon Fame is elegant (2Sa 1:20): Tell it not in Gath. It grieved him to the heart to think that it would be proclaimed in the cities of the Philistines, and that they would insult over Israel upon it, and the more in remembrance of the triumphs of Israel over them formerly, when they sang, Saul has slain his thousands; for this would now be retorted. (2.) The curse he entails on the mountains of Gilboa, the theatre on which this tragedy was acted: Let there be no dew upon you, nor fields of offerings, 2Sa 1:21. This is a poetical strain, like that of Job, Let the day perish wherein I was born. Not as if David wished that any part of the land of Israel might be barren, but, to express his sorrow for the thing, he speaks with a seeming indignation at the place. Observe, [1.] How the fruitfulness of the earth depends upon heaven. The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect - the fig-tree withered away: this, on the mountains of Gilboa, did not. But, when he wished them barren, he wished there might be no rain upon them; and, if the heavens be brass, the earth will soon be iron. [2.] How the fruitfulness of the earth must therefore be devoted to heaven, which is intimated in his calling the fruitful fields fields of offerings. Those fruits of their land that were offered to God were the crown and glory of it: and therefore the failure of the offerings is the saddest consequent of the failure of the corn. See Joe 1:9. To want that wherewith we should honour God is worse than to want that wherewith we should sustain ourselves. This is the reproach David fastens upon the mountains of Gilboa, which, having been stained with royal blood, thereby forfeited celestial dews. In this elegy Saul had a more honourable interment than that which the men of Jabesh-Gilead gave him.

Keil-Delitzsch: 2Sa 1:17-18

David's elegy upon Saul and Jonathan. - An eloquent testimony to the depth and sincerity of David's grief for the death of Saul is handed down to us in the elegy which he composed upon Saul and his noble son Jonathan, and which he had taught to the children of Israel. It is one of the finest odes of the Old Testament; full of lofty sentiment, and springing from deep and sanctified emotion, in which, without the slightest allusion to his own relation to the fallen king, David celebrates without envy the bravery and virtues of Saul and his son Jonathan, and bitterly laments their loss. "He said to teach," i.e., he commanded the children of Judah to practise or learn it. קשׁת , bow ; i.e., a song to which the title Kesheth or bow was given, not only because the bow is referred to (2Sa 1:22), but because it is a martial ode, and the bow was one of the principal weapons used by the warriors of that age, and one in the use of which the Benjaminites, the tribe-mates of Saul, were particularly skilful: cf. 1Ch 8:40; 1Ch 12:2; 2Ch 14:7; 2Ch 17:17. Other explanations are by no means so natural; such, for example, as that it related to the melody to which the ode was sung; whilst some are founded upon false renderings, or arbitrary alterations of the text, e.g., that of Ewald (Gesch. i. p. 41), Thenius, etc. This elegy was inserted in "the book of the righteous" (see at Jos 10:13), from which the author of the books of Samuel has taken it.

Keil-Delitzsch: 2Sa 1:19

The ode is arranged in three strophes, which gradually diminish in force and sweep (viz., 2Sa 1:19-24, 2Sa 1:25-26, 2Sa 1:27), and in which the vehemence of the sorrow so gradually modified, and finally dies away. Each strophe opens with the exclamation, "How are the mighty fallen!" The first contains all that had to be said in praise of the fallen heroes; the deepest mourning for their death; and praise of their bravery, of their inseparable love, and of the virtues of Saul as king. The second commemorates the friendship between David and Jonathan. The third simply utters the last sigh, with which the elegy becomes silent. The first strophe runs thus:

19 The ornament, O Israel, is slain upon thy heights!

Oh how are the mighty fallen!

20 Tell it not in Gath, publish it not in the streets of Askelon;

Lest the daughters of the Philistines rejoice,

Lest the daughters of the uncircumcised triumph!

21 Ye mountains of Gilboa, let now dew or rain be upon you, or fields of first-fruit offerings:

For there is the shield of the mighty defiled,

The shield of Saul, not anointed with oil.

22 From the blood of the slain, from the fat of the mighty,

The bow of Jonathan turned not back,

And the sword of Saul returned not empty.

23 Saul and Jonathan, beloved and kind, in life

And in death they are not divided.

Lighter than eagles were they; stronger than lions.

24 Ye daughters of Israel, weep over Saul,

Who clothed you in purple with delight;

Who put a golden ornament upon your apparel!

The beauty of Israel is slain upon thy high places: how are the mighty fallen! The first clause of 2Sa 1:19 contains the theme of the entire ode. הצּבי does not mean the gazelle here (as the Syriac and Clericus and others render it), the only plausible support of which is the expression "upon thy heights,"whereas the parallel גּבּורים shows that by הצּבי we are to understand the two heroes Saul and Jonathan, and that the word is used in the appellative sense of ornament . The king and his noble son were the ornament of Israel. They were slain upon the heights of Israel. Luther has given a correct rendering, so far as the sense is concerned ( die Edelsten , the noblest), after the inclyti of the Vulgate. The pronoun " thy high places"refers to Israel. The reference is to the heights of the mountains of Gilboa (see 2Sa 1:21). This event threw Israel into deep mourning, which commences in the second clause.

Keil-Delitzsch: 2Sa 1:20

The tidings of this mourning were not to be carried out among the enemies of Israel, lest they should rejoice thereat. Such rejoicing would only increase the pain of Israel at the loss it had sustained. Only two of the cities of Philistia are mentioned by name, viz., Gath, which was near, and Askelon, which was farther off by the sea. The rejoicing of the daughters of the Philistines refers to the custom of employing women to celebrate the victories of their nation by singing and dancing (cf. 1Sa 18:6).

Keil-Delitzsch: 2Sa 1:21

Even nature is to join in the mourning. May God withdraw His blessing from the mountains upon which the heroes have fallen, that they may not be moistened by the dew and rain of heaven, but, remaining in eternal barrenness, be memorials of the horrible occurrence that has taken place upon them. בגּלבּע הרי is an address to them; and the preposition בּ with the construct state is poetical: "mountains in Gilboa" (vid., Ewald , §289, b .). In עליכם ... אל the verb יהי is wanting. The following words, תרוּמות וּשׂדי , are in apposition to the foregoing: "and let not fields of first-fruit offerings be upon you," i.e., fields producing fruit, from which offerings of first-fruits were presented. This is the simplest and most appropriate explanation of the words, which have been very differently, and in some respects very marvellously rendered. The reason for this cursing of the mountains of Gilboa was, that there the shield of the heroes, particularly of Saul, had been defiled with blood, namely the blood of those whom the shield ought to defend. גּעל does not mean to throw away (Dietrich. ), but to soil or defile (as in the Chaldee), then to abhor. "Not anointed with oil," i.e., not cleansed and polished with oil, so that the marks of Saul's blood still adhered to it. בּלי poetical for לא . The interpolation of the words "as though" ( quasi non esset unctus oleo , Vulgate) cannot be sustained.

Keil-Delitzsch: 2Sa 1:22

Such was the ignominy experienced upon Gilboa by those who had always fought so bravely, that their bow and sword did not turn back until it was satisfied with the blood and fat of the slain. The figure upon which the passage is founded is, that arrows drink the blood of the enemy, and a sword devours their flesh (vid., Deu 32:42; Isa 34:5-6; Jer 46:10). The two principal weapons are divided between Saul and Jonathan, so that the bow is assigned to the latter and the sword to the former.

Keil-Delitzsch: 2Sa 1:23-24

In death as in life, the two heroes were not divided, for they were alike in bravery and courage. Notwithstanding their difference of character, and the very opposite attitude which they assumed towards David, the noble Jonathan did not forsake his father, although his fierce hatred towards the friend whom Jonathan loved as his own soul might have undermined his attachment to his father. The two predicates, נאהב , loved and amiable, and נעים , affectionate or kind, apply chiefly to Jonathan; but they were also suitable to Saul in the earliest years of his reign, when he manifested the virtues of an able ruler, which secured for him the lasting affection and attachment of the people. In his mourning over the death of the fallen hero, David forgets all the injury that Saul has inflicted upon him, so that he only brings out and celebrates the more amiable aspects of his character. The light motion or swiftness of an eagle (cf. Hab 1:8), and the strength of a lion (vid., 2Sa 17:10), were the leading characteristics of the great heroes of antiquity. - Lastly, in 2Sa 1:24, David commemorates the rich booty which Saul had brought to the nation, for the purpose of celebrating his heroic greatness in this respect as well. שׁני was the scarlet purple (see at Exo 25:4). "With delights,"or with lovelinesses, i.e., in a lovely manner.

Keil-Delitzsch: 2Sa 1:25-26

The second strophe (2Sa 1:25 and 2Sa 1:26) only applies to the friendship of Jonathan:

25 Oh how are the mighty fallen in the midst of the battle!

Jonathan (is) slain upon thy heights!

26 I am distressed for thee, my brother Jonathan:

Thou wast very kind to me:

Stranger than the love of woman was thy love to me!

2Sa 1:25 is almost a verbal repetition of 2Sa 1:19. צר (2Sa 1:26) denotes the pinching or pressure of the heart consequent upon pain and mourning. נפלאתה , third pers. fem. , like a verb ה ל with the termination lengthened (vid., Ewald , §194, b.), to be wonderful or distinguished. אהבתך , thy love to me. Comparison to the love of woman is expressive of the deepest earnestness of devoted love.

Keil-Delitzsch: 2Sa 1:27

The third strophe (2Sa 1:27) contains simply a brief aftertone of sorrow, in which the ode does away:

Oh how are the mighty fallen,

The instruments of war perished!

"The instruments of war" are not the weapons; but the expression is a figurative one, referring to the heroes by whom war was carried on (vid., Isa 13:5). Luther has adopted this rendering ( die Streitbaren ).

Constable: 2Sa 1:1--8:18

V. DAVID'S TRIUMPHS chs. 1--8

The first 20 chapters of 2 Samuel are divisible into four units each of which ends with a list of names that is four verses long (1:1-3:5; 3:6-5:16; 5:17-8:18; 9:1-20:26).² The first two units conclude with lists of David's sons that were born to him first in Hebron and then in Jerusalem. The second two units end with lists of David's officials. This structural division is helpful to observe because it clarifies the writer's intent in 2 Samuel: to provide a record of the consolidation of Israel's monarchy. The first three units are generally positive and describe David's triumphs whereas the last unit is generally negative and relates David's troubles.

In chapters 1-8 the writer's fertility motif reaches a climax in his description of David's reign. 1:1 and 8:13 form an inclusio that surrounds this section.³

"The thesis of the author--that Israel is blessed with fertility when the nation (and the epitome of the nation, the king) is following the [Mosaic] covenant--is demonstrated in these chapters."⁴

Constable: 2Sa 1:1--3:6

A. The Beginning of David's Kingdom 1:1-3:5

The present section begins with Yahweh's destruction of Saul's line and ends with a summary of David's fecundity. In the middle we find the record of David's anointing as king over Judah (2:1-7). In 1:1-3:5 we see the Israelites turning to David as their king. They saw David as their source of deliverance and blessing. Furthermore David's forces were overcoming those of Saul.

Constable: 2Sa 1:1-27

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

First Samuel 31 and 2 Samuel 1 record the transition that took place in the royal leadership of Israel. 1 Samuel 31 contains the factual account of Saul's death.

Constable: 2Sa 1:17-27

David's lament for Saul and Jonathan 1:17-27

Students of David's lament over Saul and Jonathan's deaths have called it the Song of the Bow (cf. v. 22).¹⁰ Many people in Judah learned and sang it (v. 18). The Book of Jasher (v. 18) is no longer extant (cf. Josh. 10:13).

"How the mighty have fallen" is the key refrain in the song (vv. 19, 25, 27). It forms an inclusio that brackets the entire poem as well as occuring in the middle. The strophes gradually diminish in force with the falling away of the sorrow expressed therein.¹¹ The lament lauds the fallen heroes, mourns their deaths, and praises their bravery, inseparable love, and Saul's virtues (vv. 19-24). It then expounds David and Jonathan's friendship (vv. 25-26) and concludes with a final sigh of grief (v. 27).

Jonathan had remained loyal to Saul as his father and as the Lord's anointed even though Saul had many faults. The reference to "your beauty" or "your glory" (v. 19) may be a reference to Jonathan (cf. 1 Sam. 14:4-5, 10, 12-13).¹² Gath and Ashkelon (v. 20) were the easternmost and westernmost cities in Philistia respectively and therefore probably represent the totality of that nation.¹³ The Hebrew words translated "beloved" or "loved" and "pleasant" or "gracious" (v. 23) refer to physical attractiveness and fundamental devotion respectively.¹⁴

"Taken together the two words articulate a peculiar and precious bonding with David."¹⁵

Saul's reign had been good for Israel economically. He had been a source of some blessing because he was God's anointed even though he also caused sorrow (v. 24).

"The separate treatment of Jonathan in a fake coda [v. 25] subtly shows David's preference for him [over Saul]."¹⁶

David considered Jonathan's love better than that of women (v. 26).¹⁷ David was not alluding to some perverted type of love that he shared with Jonathan but to covenant and political loyalty.¹⁸ He probably meant that they enjoyed a oneness that most married couples do not because of their deep and strong commitment to Yahweh as well as to one another. The "weapons of war" that had perished (v. 27) may refer to the Israelite soldiers who had perished in the battle. They probably refer to Saul and Jonathan metaphorically (cf. the metaphorical reference to Jonathan in v. 19).¹⁹

Even when Saul died, David acted properly toward the Lord's anointed. This shows his regard for Yahweh's leadership over Israel. Jonathan would have succeeded Saul on the throne customarily, but now he was dead, too. Even though David saw in the deaths of these men the removal of obstacles to his coronation, he did not rejoice.

In the Saul and David narrative just completed (-1 Sam. 16-2 Sam. 1) the importance of the anointed one surfaced many times. To be right before God and to enjoy His blessing one had to respond properly to His anointed. This always holds true especially concerning God's anointed, Jesus Christ. As Yahweh's anointed David was to lead Israel in its battles. David began doing this with a shepherd's tools rather than with those of a warrior showing he would be an ideal leader. He led as a shepherd. Many in Israel, even the royal family of Saul as well as many outside the nation (among the Philistines, Amalekites, et al.), recognized that God was bringing blessing to Israel through David. Like the ark David went into exile in Philistia, but the Philistines sent him back because he was a greater threat than a help.²⁰ This shows that God had been with David as He had been with the ark.

The major conflict between Saul and David in 1 Samuel 16 through 2 Samuel 1 contains eight sub-conflicts: God's Spirit left Saul and came upon David at his anointing (ch. 16). Goliath and Saul conflicted with David (17:1-18:5). Saul conflicted with David and Saul's household (18:6-20:42). Saul and Doeg conflicted with David and Israel's priests (chs. 21-22). Saul conflicted with David in the wilderness (chs. 23-26). Saul and his heirs conflicted with the Philistines (chs. 27-29). The Amalekites conflicted with David (ch. 30). Finally Saul and Jonathan conflicted with the Philistines (-1 Sam. 31-2 Sam. 1).

The basic conflict between Saul and David recalls the one between Samuel and Eli's sons. Saul was the epitome of what Israel wanted in a king. David on the other hand was the youngest son in his family, a shepherd, and even a surprise to Samuel as God's choice. David became what the ark had been earlier in 1 Samuel: the source of blessing for the godly and of trouble for the ungodly. He was largely the fulfillment of Hannah's desire for an anointed one (1 Sam. 2:10).²¹

Both Samuel (1 Sam. 7) and David (1 Sam. 17:1-18:5) defeated the Philistines who had no regard for Yahweh, though they did acknowledge His power. In contrast, Saul was never able to do so except with Jonathan's help. Only those deeply committed to Yahweh could overcome His enemies (cf. Mark 9:14-29).

Guzik: 2Sa 1:1-27

2 Samuel 1 - David Mourns the Death of Saul

A. David learns of Saul and Jonathan's death.

1. (1-4) David hears the news in Ziklag.

Now it came to pass after the death of Saul, when David had returned from the slaughter of the Amalekites, and David had stayed two days in Ziklag, on the third day, behold, it happened that a man came from Saul's camp with his clothes torn and dust on his head. So it was, when he came to David, that he fell to the ground and prostrated himself. And David said to him, "Where have you come from?" So he said to him, "I have escaped from the camp of Israel." Then David said to him, "How did the matter go? Please tell me." And he answered, "The people have fled from the battle, many of the people are fallen and dead, and Saul and Jonathan his son are dead also."

a. After the death of Saul: King Saul and his three sons were killed in battle against the Philistines, dying on the slopes of Mount Gilboa (1 Samuel 31:1-8). It was the sad end of a tragic life, concluding the story of a man who came to the throne humble but left it hard and bitter against both God and man.

b. When David returned from the slaughter of the Amalekites: Towards the end of 1 Samuel despairing David left the people of God and allied himself with the Philistines. God prevented a complete alliance, and brought David back through breaking circumstances (the Amalekites stole the families and possessions of David and his men). Strengthening himself in God (1 Samuel 30:6), David defeated the Amalekites and brought back everyone and everything.

i. Though David still lives among the Philistines, he is a changed man since his breaking circumstances and his strengthening himself in the Lord God.

ii. When David came back triumphantly to Ziklag, he knew that the Philistines and the Israelites just had a major battle. He must have been concerned as to the outcome of the battle.

c. A man came from Saul's camp with his clothes torn and dust on his head: David knew this was bad news, so he immediately reacted with humility and mourning. He knew it was bad news because the messenger had the traditional expressions of mourning for the dead - clothes torn and dust on his head.

2. (5-10) The Amalekite's story.

So David said to the young man who told him, "How do you know that Saul and Jonathan his son are dead?" Then the young man who told him said, "As I happened by chance to be on Mount Gilboa, there was Saul, leaning on his spear; and indeed the chariots and horsemen followed hard after him. Now when he looked behind him, he saw me and called to me. And I answered, 'Here I am.' And he said to me, 'Who are you?' So I answered him, 'I am an Amalekite.' He said to me again, 'Please stand over me and kill me, for anguish has come upon me, but my life still remains in me.' So I stood over him and killed him, because I was sure that he could not live after he had fallen. And I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord."

a. As I happened by chance to be on Mount Gilboa: Some wonder if this Amalekite is telling the truth. He says that he "mercifully" ended Saul's life after the king mortally wounded himself (1 Samuel 31:4). It may be that he merely was the first to come upon Saul's dead body and took the royal crown and bracelet to receive a reward from David.

i. "The whole account which this young man gives is a fabrication: in many of the particulars it is grossly self-contradictory. There is no fact in the case but the bringing of the crown, or diadem, and bracelets of Saul; which, as he appears to have been a plunderer of the slain, he found on the field of battle; and he brought them to David, and told the lie of having dispatched Saul merely to ingratiate himself with David." (Clarke)

ii. We can gather that this was a lie because 1 Samuel 31:5 says that Saul's armor bearer saw that he was dead. The words of this Amalekite were likely "An artificially composed speech, but scarce ever a true word." (Trapp)

b. I am an Amalekite: If we do take the Amalekite's story as true, this is a chilling statement. In a unique war of judgment, God commanded Saul to completely destroy the people of Amalek (1 Samuel 15:2-3). Saul failed to do this - and now an Amalekite will bring a bitter end to his tragic life.

i. Though the Bible does not specifically say it, Amalek is commonly regarded as an illustration of our fleshly, carnal nature.

· Like our fleshly nature, Amalek focuses its attack on the tired and weak (Deuteronomy 25:17-18)

· Like our fleshly nature, Amalek does not fear God (Deuteronomy 25:17-18)

· Like our fleshly nature, God commanded a permanent state of war against Amalek (Exodus 17:16)

· Like our fleshly nature, the battle against Amalek is only won in the context of prayer and seeking God (Exodus 17:11)

· Like our fleshly nature, God promises to one day completely blot out the remembrance of Amalek (Exodus 17:14)

· Like our fleshly nature, Joshua wins the battle against Amalek (Exodus 17:13)

· Like our fleshly nature, Amalek was once first but will one day be last (Numbers 24:20)

· Like our fleshly nature, Amalek allies itself with other enemies in battle against God's people (Judges 3:13)

ii. Using this picture, we see that Saul's failure to deal with Amalek when God told him to ended in ruin, with an Amalekite delivering the death-blow. In the same way, when we fail to deal with the flesh as God prompts us to, we can expect that area of the flesh to come back and deliver some deadly strikes.

c. I took the crown that was on his head and the bracelet that was on his arm, and have brought them here to my lord: We can easily imagine the Amalekite smiling as he says this, assuming David is delighted that his enemy and rival is dead. Now David can take the royal crown and bracelet and wear them himself.

3. (11-12) David's reaction: mourning for Saul.

Therefore David took hold of his own clothes and tore them, and so did all the men who were with him. And they mourned and wept and fasted until evening for Saul and for Jonathan his son, for the people of the LORD and for the house of Israel, because they had fallen by the sword.

a. David took hold of his own clothes and tore them: When David heard of Saul's death he mourned. We might have expected celebration at the death of this great enemy and rival, but David mourned.

i. Out of pure jealousy, hatred, spite, and ungodliness Saul took away David's family, home, career, security, and the best years of David's life - and Saul was utterly unrepentant to the end. Yet David mourned and wept and fasted when he learned of Saul's death.

ii. This powerfully demonstrates that our hatred and bitterness and unforgiveness are chosen, not imposed on us. As much as Saul did against David, he chose to become better instead of bitter.

b. And so did all the men who were with him: These men had their own reasons to hate Saul, but they followed the example of their leader David and answered all Saul's hatred and venom with love.

c. For Saul and Jonathan . . . for the people of the LORD and for the house of Israel: David's sorrow was first for Saul, but it was also for his great and close friend Jonathan. More than that, it was for the people of God as a whole, who were in a dangerous and desperate place in light of the death of the king and the defeat by the Philistines.

i. David heard this life-changing news - the throne of Israel was now vacant, and it seemed that the royal anointing he received some 20 years before might now be fulfilled with the crown set on his head. Nevertheless, David expressed little thought of himself. "His generous soul, oblivious to itself, poured out a flood of the noblest tears man ever shed for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel, because they were fallen by the sword." (Meyer)

4. (13-16) David executes the Amalekite.

Then David said to the young man who told him, "Where are you from?" And he answered, "I am the son of an alien, an Amalekite." So David said to him, "How was it you were not afraid to put forth your hand to destroy the Lord's anointed?" Then David called one of the young men and said, "Go near, and execute him!" And he struck him so that he died. So David said to him, "Your blood is on your own head, for your own mouth has testified against you, saying, 'I have killed the Lord's anointed.'"

a. Where are you from? The young Amalekite probably believed that David was getting ready to reward him.

b. How was it you were not afraid to put forth your hand to destroy the Lord's anointed? Despite many opportunities to legitimately defend himself, David refused to reach out and destroy Saul. David knew that since God put Saul on the throne, it was God's job to end his reign - and woe to the one who puts forth his hand to destroy a God-appointed leader.

c. Go near, and execute him: This shows that David's grief over Saul was real. He didn't put on a false display of grief and then secretly honor the man who killed Saul

d. Your blood is on your own head, for your own mouth has testified against you: There were many factors that might excuse what the Amalekite did and said.

· Saul was in rebellion and hardened against God

· Saul was trying to kill David

· Saul was already dying

· Saul asked the Amalekite to kill him

· It may be that the Amalekite merely discovered Saul's dead body

i. Yet none of these excuses mattered. Except for justified killing in war, self-defense, or lawful criminal execution, it is God's job to end a life - not ours. This is true of every human life, but it is even truer of the life and ministry of the Lord's anointed - God is fully able to deal with his servants, or even those who merely claim to be His servants.

B. David's lament for Saul and Jonathan

1. (17-18) Introduction to the Song of the Bow.

Then David lamented with this lamentation over Saul and over Jonathan his son, and he told them to teach the children of Judah the Song of the Bow; indeed it is written in the Book of Jasher:

a. David lamented with this lamentation: David's sorrow was sincere, and it was deeply felt. He crafted a song to express the depth of his feeling.

b. The book of Jashar: This book is also mentioned in Joshua 10:13 and it evidently contained a collection of early Hebrew poetry.

i. We shouldn't think that this is a "missing" book of the Bible. It is a completely unjustified leap over logic to say that if the Bible mentions an ancient writing, and if that ancient writing has any material in common with Biblical books, therefore that writing is genuinely Scripture and is a "lost" book of the Bible. Our Bibles are complete and completely inspired.

2. (19-27) The Song of the Bow.

"The beauty of Israel is slain on your high places!

How the mighty have fallen!

Tell it not in Gath,

Proclaim it not in the streets of Ashkelon;

Lest the daughters of the Philistines rejoice,

Lest the daughters of the uncircumcised triumph.

O mountains of Gilboa,

Let there be no dew nor rain upon you,

Nor fields of offerings.

For the shield of the mighty is cast away there!

The shield of Saul, not anointed with oil.

From the blood of the slain,

From the fat of the mighty,

The bow of Jonathan did not turn back,

And the sword of Saul did not return empty.

Saul and Jonathan were beloved and pleasant in their lives,

And in their death they were not divided;

They were swifter than eagles,

They were stronger than lions.

O daughters of Israel, weep over Saul,

Who clothed you in scarlet, with luxury;

Who put ornaments of gold on your apparel.

How the mighty have fallen in the midst of the battle!

Jonathan was slain in your high places.

I am distressed for you, my brother Jonathan;

You have been very pleasant to me;

Your love to me was wonderful,

Surpassing the love of women.

How the mighty have fallen,

And the weapons of war perished!"

a. The beauty of Israel is slain: In this song, David shows the great love and generosity in his heart towards Saul. It shows that David didn't kill Saul with a sword or with in his heart.

· He saw beauty in Saul

· He wanted no one to rejoice over the death of Saul

· He wanted everyone to mourn, even the mountains and fields

· He praised Saul as a mighty warrior

· He complimented the personality and loyalty of Saul (not divided)

· He called the daughters Israel to mourning, and praised the good Saul did for Israel

i. All this is a powerful testimony of how David kept his heart free from bitterness, even when we was greatly wronged and sinned against. David fulfilled 1 Corinthians 13:5: love thinks no evil. David knew the principle of 1 Peter 4:8: And above all things have fervent love for one another, for "love will cover a multitude of sins."

ii. David could do this because of his great trust in God and God's power. He knew that God was in charge of his life, and that even if Saul meant it for evil, God could use it for good.

iii. "Such a magnanimous attitude on the part of one who had suffered so much at Saul's hand is incomprehensible apart from a deep commitment to the Lord." (Baldwin)

b. How the mighty have fallen! David doesn't say it, but we understand that Saul fell long before this. He fell when he hardened his heart against God, against the word of God through the prophet, and against the man after God's own heart. Saul's death on Gilboa was the sad conclusion to his prior fall.

c. I am distressed for you, my brother Jonathan: David's mourning for Jonathan makes more sense to us. Jonathan was David's deep friend and partner in serving God.

i. Your love to me was wonderful, surpassing the love of women: We remember that David's own experience of love with women was according to God's will. His multiple marriages kept him from God's ideal: one man and one woman in a one-flesh relationship.

ii. There is not the slightest hint that David and Jonathan expressed their love in a sexual way. They had a deep, godly love for each other - but not a sexual love. Our present world has a hard time believing that love can be deep and real without it having a sexual aspect.

© 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 1 (Chapter Introduction)

Overview

2Sa 1:1, The Amalekite, who brought tidings of the overthrow, and accused himself of Saul’s death, is slain; 2Sa 1:17, David laments Saul and Jonathan with a song.

Poole: 2 Samuel 1 (Chapter Introduction)

SECOND BOOK OF SAMUEL OTHERWISE CALLED

THE SECOND BOOK OF THE KINGS

2 SAMUEL CHAPTER 1

David being at Ziklag receiveth tidings by an Amalekite of Saul and Jonathan’ s death: the messenger pretendeth himself to have killed Saul 2Sa 1:1-12 . David causeth him to be put to death, 2Sa 1:13-16 ; lamenteth Saul and Jonathan with a song, 2Sa 1:17-27 .

Which though burnt, yet was not so consumed by the fire, that David and his men could not lodge in it.

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 1 (Chapter Introduction)

(2Sa 1:1-10) Tidings brought to David of the death of Saul.

(2Sa 1:11-16) The Amalekite is put to death.

(2Sa 1:17-27) David's lamentation for Saul and Jonathan.

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 1 (Chapter Introduction)

In the close of the foregoing book (with which this is connected as a continuation of the same history) we had Saul's exit; he went down slain to the pit, though we was the terror of the mighty in the land of the living. We are now to look towards the rising sun, and to enquire where David is, and what he is doing. In this chapter we have, I. Tidings brought him to Ziklag of the death of Saul and Jonathan, by an Amalekite, who undertook to give him a particular narrative of it (2Sa 1:1-10). II. David's sorrowful reception of these tidings, (2Sa 1:11, 2Sa 1:12). III. Justice done upon the messenger, who boasted that he had helped Saul to dispatch himself (2Sa 1:13-16). IV. An elegy which David penned upon this occasion (2Sa 1:17-27). And in all this David's breast appears very happily free from the sparks both of revenge and ambition, and he observes a very suitable demeanour.

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 1 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 1

This chapter contains an account of the death of Saul and Jonathan, as related to David by an Amalekite, 2Sa 1:1; of the sorrow he and his men were filled with at the news of it, 2Sa 1:11; of his order to put to death the messenger that brought the tidings, for his concern in the death of Saul, according to his own testimony, 2Sa 1:13; and of a lamentation composed by David on this occasion, 2Sa 1:17.