Text -- 2 Samuel 10:1-6 (NET)

David and the Ammonites

10:1 Later the king of the Ammonites died and his son Hanun succeeded him. 10:2 David said, “I will express my loyalty to Hanun son of Nahash just as his father was loyal to me.” So David sent his servants with a message expressing sympathy over his father’s death. When David’s servants entered the land of the Ammonites, 10:3 the Ammonite officials said to their lord Hanun, “Do you really think David is trying to honor your father by sending these messengers to express his sympathy? No, David has sent his servants to you to get information about the city and spy on it so they can overthrow it!” 10:4 So Hanun seized David’s servants and shaved off half of each one’s beard. He cut the lower part of their robes off so that their buttocks were exposed, and then sent them away. 10:5 Messengers told David what had happened, so he summoned them, for the men were thoroughly humiliated. The king said, “Stay in Jericho until your beards have grown again; then you may come back.” 10:6 When the Ammonites realized that David was disgusted with them, they sent and hired 20,000 foot soldiers from Aram Beth Rehob and Aram Zobah, in addition to 1,000 men from the king of Maacah and 12,000 men from Ish-tob.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 10:2

There had hitherto been friendship between David and him: and therefore the spoils of the children of Ammon are mentioned, 2Sa 8:12, by way of anticipation, and with respect to the story here following.

Wesley: 2Sa 10:4

To fasten this is a reproach upon them, and to make them ridiculous and contemptible.

Wesley: 2Sa 10:4

This was worse than the former, because the Israelites wore no breeches, and so their nakedness was hereby uncovered.

JFB: 2Sa 10:2

It is probable that this was the Nahash against whom Saul waged war at Jabesh-gilead (1Sa 11:11). David, on leaving Gath, where his life was exposed to danger, found an asylum with the king of Moab; and as Nahash, king of the Ammonites, was his nearest neighbor, it may be that during the feud between Saul and David, he, through enmity to the former, was kind and hospitable to David.

JFB: 2Sa 10:3

Their suspicion was not warranted either by any overt act or by any cherished design of David: it must have originated in their knowledge of the denunciations of God's law against them (Deu 23:3-6), and of David's policy in steadfastly adhering to it.

JFB: 2Sa 10:4

From the long flowing dress of the Hebrews and other Orientals, the curtailment of their garments must have given them an aspect of gross indelicacy and ludicrousness. Besides, a knowledge of the extraordinary respect and value which has always been attached, and the gross insult that is implied in any indignity offered, to the beard in the East, will account for the shame which the deputies felt, and the determined spirit of revenge which burst out in all Israel on learning the outrage. Two instances are related in the modern history of Persia, of similar insults by kings of haughty and imperious temper, involving the nation in war; and we need not, therefore, be surprised that David vowed revenge for this wanton and public outrage.

JFB: 2Sa 10:5

Or in the neighborhood, after crossing the fords of the Jordan.

JFB: 2Sa 10:6-14

To chastise those insolent and inhospitable Ammonites, who had violated the common law of nations, David sent a large army under the command of Joab, while they, informed of the impending attack, made energetic preparations to repel it by engaging the services of an immense number of Syrian mercenaries.

JFB: 2Sa 10:6-14

The capital of the low-lying region between Lebanon and Anti-Lebanon.

JFB: 2Sa 10:6-14

(see on 2Sa 8:3).

JFB: 2Sa 10:6-14

His territories lay on the other side of Jordan, near Gilead (Deu 3:14).

JFB: 2Sa 10:6-14

That is, "the men of Tob"--the place of Jephthah's marauding adventures (see also 1Ch 19:6; Psa 60:1, title). As the Israelite soldiers poured into the Ammonite territory, that people met them at the frontier town of Medeba (1Ch 19:7-9), the native troops covering the city, while the Syrian mercenaries lay at some distance encamped in the fields. In making the attack, Joab divided his forces into two separate detachments--the one of which, under the command of his brother, Abishai, was to concentrate its attack upon the city, while he himself marched against the overwhelming host of mercenary auxiliaries. It was a just and necessary war that had been forced on Israel, and they could hope for the blessing of God upon their arms. With great judgment the battle opened against the mercenaries, who could not stand against the furious onset of Joab, and not feeling the cause their own, consulted their safety by flight. The Ammonites, who had placed their chief dependence upon a foreign aid, then retreated to entrench themselves within the walls of the town.

Clarke: 2Sa 10:2

I will show kindness unto Hanun the son of Nahash - We do not know exactly the nature or extent of the obligation which David was under to the king of the Ammonites; but it is likely that the Nahash here mentioned was the same who had attacked Jabesh-gilead, and whom Saul defeated: as David had taken refuge with the Moabites, (1Sa 22:3), and this was contiguous to the king of the Ammonites, his hatred to Saul might induce him to show particular kindness to David.

Clarke: 2Sa 10:3

Thinkest thou that David doth honor thy father - It has been a matter of just complaint through all the history of mankind, that there is little sincerity in courts. Courtiers, especially, are suspicious of each other, and often mislead their sovereigns. They feel themselves to be insincere, and suspect others to be so too.

Clarke: 2Sa 10:4

Shaved off the one half of their beards - The beard is held in high respect in the East: the possessor considers it his greatest ornament; often swears by it; and, in matters of great importance, pledges it. Nothing can be more secure than a pledge of this kind; its owner will redeem it at the hazard of his life. The beard was never cut off but in mourning, or as a sign of slavery. Cutting off half of the beard and the clothes rendered the men ridiculous, and made them look like slaves: what was done to these men was an accumulation of insult.

Clarke: 2Sa 10:5

Tarry at Jericho - This city had not been rebuilt since the time of Joshua; but there were, no doubt, many cottages still remaining, and larger dwellings also, but the walls had not been repaired. As it must have been comparatively a private place, it was proper for these men to tarry in, as they would not be exposed to public notice.

Clarke: 2Sa 10:6

The children of Ammon saw that they stank - That is, that their conduct rendered them abominable. This is the Hebrew mode of expressing such a feeling. See Gen 34:30

Clarke: 2Sa 10:6

The Syrians of Bethrehob - This place was situated at the extremity of the valley between Libanus and Anti-libanus. The Syrians of Zoba were subject to Hadadezer. Maacah was in the vicinity of Mount Hermon, beyond Jordan, in the Trachonitis

Clarke: 2Sa 10:6

Ish-tob - This was probably the same with Tob, to which Jephthah fled from the cruelty of his brethren. It was situated in the land of Gilead.

TSK: 2Sa 10:1

AM 2967, bc 1037, An, Ex, Is, 454

king : Jdg 10:7-9, 11:12-28; 1Sa 11:1-3; 1Ch 19:1-3

TSK: 2Sa 10:2

show kindness : Deu 23:3-6; Neh 4:3-7, Neh 13:1-3

Nahash : 1Sa 11:1

as his father : 1Sa 22:3, 1Sa 22:4

TSK: 2Sa 10:3

Thinkest thou that David doth : Heb. In thine eyes doth David

not : Gen 42:9, Gen 42:16; 1Co 13:5, 1Co 13:7

TSK: 2Sa 10:4

and shaved : The beard is held in high respect and greatly valued in the Eastcaps1 . tcaps0 he possessor considers it as his greatest ornament; often swears by it; and, in matters of great importance, pledges it; and nothing can be more secure than such a pledge; for its owner will redeem it at the hazard of his life. The beard was never cut off but in mourning, or as a sign of slavery. It is customary to shave the Ottoman princes, as a mark of their subjection to the reigning emperor. The beard is a mark of authority and liberty among the Mohammedans. The Persians who clip the beard, and shave above the jaw, are reputed heretics. They who serve in the seraglios have their beards shaven, as a sign of servitude; nor do they suffer them to grow till the sultan has set them at liberty. Among the Arabians, it is more infamous for anyone to appear with his beard cut off, than among us to be publicly whipped or branded; and many would prefer death to such a punishment. Lev 19:27; 1Ch 19:3, 1Ch 19:4; Psa 109:4, Psa 109:5; Isa 15:2

cut off : Isa 20:4, Isa 47:2, Isa 47:3; Jer 41:5

TSK: 2Sa 10:5

Jericho : Jos 6:24-26; 1Ki 16:34; 1Ch 19:5

TSK: 2Sa 10:6

stank : Gen 34:30; Exo 5:21; 1Sa 13:4, 1Sa 27:12; 1Ch 19:6, 1Ch 19:7

Syrians of Bethrehob : 2Sa 8:3, 2Sa 8:5, 2Sa 8:12, Zobah, Pro 25:8; Isa 8:9, Isa 8:10

Maacah : Jos 13:11-13

Ishtob : or, the men of Tob, Jdg 11:3, Jdg 11:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 10:1

The king - In marginal reference. Nahash, king, etc. The interval between the two events, not less than 50 years, and possibly more, is against his being the same as the Nahash of 1Sa 11:1-15.

The Ammonites are almost always spoken of as the children of Ammon, from the name of their first ancestor Ben-ammi Gen 19:38.

Hanun - The equivalent of the Carthaginian Hanno, from the same root as the Hebrew, Hananiah, Johanan, Hannah, etc. The same name appears in composition with Baal in Baal-Hanan, an Aramean king Gen 36:38-39.

Barnes: 2Sa 10:2

The history does not record any instance of Nahash’ s kindness to David, but the enmity of the house of Nahash against Saul may have disposed him favorably toward Saul’ s enemy David, and if there was any family connection between David’ s house and Nahash 2Sa 17:25 this may have increased the friendship.

Barnes: 2Sa 10:3

The princes ... - Compare Rehoboam’ s advisers 1Ki 12:10-11. It is not improbable that David’ s severe treatment of Moab 2Sa 8:2 was in part the cause of the fear of the Ammonites that a similar treatment was in store for themselves.

Barnes: 2Sa 10:4

In 1Ch 19:4, more concisely "shaved."Cutting off a person’ s beard is regarded by the Arabs as an indignity equal to flogging and branding among ourselves. The loss of their long garments, so essential to Oriental dignity, was no less insulting than that of their beards.

Barnes: 2Sa 10:6

Stank ... - A strong figure for to be odious or detested. Compare the marginal references

The Syrians of Beth-rehob - If identical with the Mesopotamians of 1Ch 19:6, Beth-rehob is the same as Rehoboth by the river Gen 36:37. Others think Beth-rehob (Rehob, 2Sa 10:8) the same as the Rehob and Beth-rehob of Num 13:21, near Hamath (perhaps the modern ruin of Hunin). If so, Beth-rehob, as well as Tob, must have been a colony of Aram Naharaim (compare the numbers in 1Ch 19:7 and here).

Syrians of Zoba - Compare 1Sa 14:47 note.

King Maacah - Read the "King of Maacah"1Ch 19:6-7. For the position of Maacah, see Deu 3:14; Jos 12:5. It appears to have been a very small state, since its king only brought a thousand men into the field.

Ish-tob - See the margin. Tob was the district where Jephthah fled when driven out by the Gileadites.

Poole: 2Sa 10:1

The king of the children of Ammon Nahash, 2Sa 10:2 ; probably the same whose army Saul defeated and destroyed, 1Sa 11 , who out of enmity to Saul showed kindness to David, as it follows; hoping also by fomenting the differences between Saul and David, to make way for his future conquests.

Poole: 2Sa 10:2

Therefore there had hitherto been peace and friendship between David and him; and therefore the spoils of the children of Ammon are mentioned 2Sa 8:12 , by way of anticipation, and with respect to the story here following.

As his father showed kindness unto me which he might do either by offering him his help, if he needed it; or by supplying him with military or other provisions upon occasion, or many other ways.

Poole: 2Sa 10:3

To observe where the city is weakest, and may soonest be taken. The ground of this suspicion was, partly, the conscience of their ill deserts and carriage towards the Israelites, whose quarrel David had espoused; partly, the opinion they had of David’ s policy; and partly, the severity of God’ s law, particularly against them, Deu 23:6 , which might easily come to their ears. And they knew David was a zealous asserter of God’ s laws.

Poole: 2Sa 10:4

Shaved off the one half of their beards partly that he might compel them to bear a part in their mourning, and that in such a way as was usual with them, but forbidden to the Israelites, Lev 19:27 Deu 14:1 ; which probably was not unknown to them; and partly to fasten this as a reproach upon them, and to make them ridiculous and contemptible. Compare Isa 20:4 47:2 50:6 .

Even to their buttocks: this was worse than the former, because the Israelites wore no breeches, and so their nakedness was hereby uncovered. Compare Isa 20:4 .

Poole: 2Sa 10:5

He sent to meet them he sent them clothes and other necessaries.

Tarry at Jericho both because this was one of the first places which they came to in Canaan; and because it was now a very obscure village, and therefore fittest for them in their circumstances; for it was not built as a city till after this time, 1Ki 16:34 .

Until your beards be grown for the want or loss of beards was esteemed a reproach among the Israelites.

Poole: 2Sa 10:6

Beth-rehob near Hamath, Num 13:21 .

Zoba of which see 1Sa 14:47 2Sa 8:3 .

Of king Maacah i. e. of that part of Syria which was under king Maacah; for Syria was a large country, and there were divers kings in the several parts of it. This part was near Gilead. See Deu 3:14 .

Of Ish-tob or, of the men of Tob , the country where Jephthah dwelt, Jud 11:3 . Besides these, they hired others out of Aram-naharaim, or Mesopotamia, as appears from 1Ch 19:6 Psa 60:1 . And all these were forward enough to combine against David, both to revenge their former losses and reproaches, and to give check to his growing greatness.

Haydock: 2Sa 10:2

Naas, whom Saul had defeated, and who on that account is supposed to have received his rival more willingly, (Calmet) when he had retreated into the country of Moab, 1 Kings xxii. 3. After receiving many presents from Naas, he retired to Odollam. (St. Jerome, Tradit.) (Menochius) ---

Though the Israelites were not to seek the friendship of these nations, (Deuteronomy xxiii. 6,) they were not forbidden to make a return of gratitude. (Menochius)

Haydock: 2Sa 10:3

It. Thus, by their insinuations, they pervert the good dispositions of their prince, and by too much policy bring ruin on the nation. (Haydock) ---

History affords many examples of similar effects of worldly wisdom. (Menochius)

Haydock: 2Sa 10:4

Away, having forced them as it were to go into mourning for the deceased king. These nations adopted the same customs as the Hebrews: they cut their hair, and rent their garments, to express their deep affliction, Isaias xv. 2. The Arabs would deem it a great insult, and a piece of irreligion, to shave their beard. (Darvieux vii. p. 175.) Plutarch (Agesil) observes, that the Lacedemonians obliged those who acted in a cowardly manner in war, to wear only one wisker: and Herodotus (ii. 121,) takes notice of a person who, in contempt, cut off the beard on the right cheeks of some soldiers, who were placed to guard the body of his brother, who had been gibbeted, having first made them drunk, that he might take away the body. The garments (Aquila says, "the tunic," Septuagint, "the cloak, or mandua," which is a military garment used in Persia) were cut (Calmet) for the same purpose, like our spencers, (Haydock) that the ambassadors might be exposed to derision, as breeches were not usually worn, (Calmet) except by priests officiating. (Du Hamel) ---

This was in contempt of circumcision. (Menochius) ---

Yet we cannot suppose, but that the ambassadors would procure something to cover themselves before they arrived at Jericho, where they remained till their beard and the hair of their head (1 Paralipomenon xix.) were grown. The city was not rebuilt, but there were some houses in the territory of that devoted place, Josue vi. 26. (Haydock)

Haydock: 2Sa 10:6

Rohob, the capital, between Libanus and Antibanus. ---

Soba was subject to Adarezer, chap. viii. 3. ---

Maacha, at the foot of Hermon. ---

Istob (Hebrew ish tob ) signifies, the man, or prince, or "the master of Tob," (Calmet) where Jephte lived, Judges xi. 5. (Du Hamel) (Salien) ---

Josephus thinks that Istob is the name of a fourth king, who, together with the king of Micha, brought 22,000 into the field. The first he styles king "of the Mesopotamians," (1 Paralipomenon xix. 6.) which Salien explains of the country between Abana and Pharphar, the two great rivers of Syria, (4 Kings v. 12,) though, on this occasion, he allows that Adarezer hired forces from the utmost parts beyond the Euphrates. (Haydock)

Gill: 2Sa 10:1

And it came to pass after this,.... After the wars with the Moabites, Syrians, and Edomites, being friendly with the children of Ammon, David sent an embassy to their king, after related; by which it appears what is said concerning the spoils of the children of Ammon, 2Sa 8:12, is by anticipation; for these spoils were not taken until the following war with them, the occasion of which is here told:

that the king of the children of Ammon died; whose name was Nahash, as is clear from 2Sa 10:2, and probably might be the same that came against Jabeshgilead, from whom Saul delivered the inhabitants of that place, 1Sa 11:1,

and Hanun his son reigned in his stead; who, being his son, was heir to his crown, and succeeded him in his kingdom.

Gill: 2Sa 10:2

Then said David, I will show kindness to Hanun the son of Nahash,.... Send him a friendly compliment of condolence on the death of his father:

as his father showed kindness unto me; when David was persecuted by Saul, he sent him aid, and invited him into his country for protection it may be, and some way or other showed respect unto him; though not out of real love and friendship to David, but in enmity to Saul, who had defeated him at Jabeshgilead, and had often wars with him: the Jews say ^o the particular kindness was, that when David left his father, mother, and brethren, with the king of Moab, he slew all but one, who fled to the king of the children of Ammon, and was by him saved alive:

and David sent to comfort him by the hand of his servants for his father; for the death of his father; to condole the loss of him, which was the custom of kings in friendship and alliance in former times, and still continues:

and David's servants came into the land of the children of Ammon; even to Rabbah, the metropolis of the nation, and the royal city, where the king kept his court.

Gill: 2Sa 10:3

And the princes of the children of Ammon said to Hanun their lord,.... His nobles and prime ministers, the courtiers that were about him:

thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? could he imagine that David was sincere, and that he really meant to do honour to the memory of his father, and comfort him under the loss of him, by sending his ambassadors to him on such an errand? there was no reason, they thought, to believe this, since an Israelite was forbidden to seek their peace and prosperity, or ask of it, nor might Ammonite enter into their congregation unto the tenth generation, Deu 23:3; and indeed some have thought that David did not do a right thing in sending this embassy, and was justly requited; but it is certain he acted according to the laws of friendship, and was cordial and sincere in what he did, though these courtiers of Hanun put an ill construction on his conduct, their minds being filled with enmity against the Israelites:

hath not David rather sent his servants unto thee to search the city,

and to spy it out, and to overthrow it? to reconnoitre the place, to observe, as they walked about in it, which were the weakest and most defenceless parts of it, and what avenues there were to it, and which were most accessible, that they might the better know how to attack it, and destroy it; these surmises and suspicions they endeavoured to fill the king's head with, to set him against them, and treat them ill.

Gill: 2Sa 10:4

Wherefore Hanun took David's servants,.... His ambassadors:

and shaved off one half of their beards; that is, he ordered them to be shaved off; than which a greater indignity could not have been well done to them and to David, whom they represented, since the Israelites shaved not their beards, and were very careful of preserving them; for had it been the custom to shave, they might have shaved off the other half, and then they would not have appeared so ridiculous; and with other people it has been reckoned a very great punishment as well could be inflicted, and as great an affront as could well be offered, to mar a man's beard, or shave it off in whole or in part ^p. The Lacedemonians, as Plutarch ^q relates, when any fled from battle, used, by way of reproach, to shave off part of their beards, and let the other part grow long; and with the Indians, as Bishop Patrick observes from an ancient writer, the king used to order the greatest offenders to be shaven, as the heaviest punishment he could inflict upon them; but what comes nearest to the case here is what the same learned commentator quotes from Tavernier, who in his Indian Travels tells us, that the sophi of Persia caused an ambassador of Aurengzeb to have his beard shaved off, telling him he was not worthy to wear a beard, and thereupon commanded it should be shaved off; which affront offered him in the person of his ambassador was most highly resented by Aurengzeb, as this was by David:

and cut off their garments in the middle, even to their buttocks; and as they wore long garments in those countries, without any breeches or drawers under them, those parts by these means were exposed to view which modesty requires should be concealed ^r; so that they must be put to the utmost shame and confusion:

and sent them away; in this ridiculous manner, scoffing and leering at them no doubt; that since they came with compliments of condolence, it was proper they should appear in the habit of mourners, with their beards shaved, and their garments rent; cutting of garments, and standing in them from morning tonight, was a punishment of soldiers with the Romans, when they offended ^s.

Gill: 2Sa 10:5

When they told it unto David,.... Not the ambassadors, for they were not yet arrived, but some of their servants, perhaps, they sent before them to acquaint David of the usage they had met with:

he sent to meet them: he sent men to meet them with proper garments to put on, and to assure them how much he resented the indignity done to them and him, and would avenge it in due and proper time, and to direct them where to go for the present, as follows:

because the men were greatly ashamed: to proceed on their journey, and come to court in the condition they were:

and the king said; gave orders by the messengers he sent to them:

tarry at Jericho until your beards be grown, or "bud" ^t:

and then return; that is, to Jerusalem; Jericho, though not yet built, might have some cottages at or near the spot on which it had stood, for the convenience of shepherds, and gatherers of fruit, in the plains of it; here the ambassadors were directed to go, it being the first place they came to when they had passed over Jordan, from the country of Ammon; and being a place where there were scarcely any inhabitants, or very few, was very proper for them in their present circumstances; and this confirms what is before observed, that it was now the custom of the Israelites not to shave their whole beards; or otherwise it was but shaving off the other half, and being now provided with other clothes, they would have had no need to have stayed at Jericho, but might have proceeded on in their journey.

Gill: 2Sa 10:6

And when the children of Ammon saw that they stank before David,.... Or had made themselves odious to him, as it is rendered in 1Ch 19:6; were abominable to him, that he was incensed against them, and enraged at them, and was determined to be avenged on them for the affront given, of which they had certain information: but instead of seeking to appease him, and give him satisfaction for the affront:

the children of Ammon sent, and hired the Syrians of Bethrehob; a place near Hamath, Num 13:21; there was a city of this name in the tribe of Asher, out of which the Canaanites could not be driven, and perhaps now inhabited by Syrians, or by a people so called, Jos 19:28,

and the Syrians of Zoba, twenty thousand footmen: that is, out of both places; this place Hadadezer was king of, with whom David had fought before, and beat, and who owed him a grudge on that account, and was ready to assist the Ammonites against him, 2Sa 8:3,

and of King Maacah a thousand men; that is, of the king of Maacah, which was a place in the tribe off Manasseh, from whence the inhabitants could not be expelled, Jos 13:11; and seems now to have been inhabited by Syrians, and therefore is called Syriamaachah, 1Ch 19:6,

and of Ishtob twelve thousand men; which is thought to be the same with the land of Tob, whither Jephthah fled, and dwelt in it, when ill used by his brethren, Jdg 11:3; these mercenary soldiers were in all thirty three thousand men; 1Ch 19:6, it is said, chariots and horsemen, even thirty two thousand; these were hired with a thousand talents of silver.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 10:1

¹ tn Heb “reigned in his place.”

NET Notes: 2Sa 10:2

¹ tn Heb “do loyalty.”

² tn Heb “did loyalty.”

³ tn Heb “and David sent to console him by the hand of his servants concerning his father.”

NET Notes: 2Sa 10:3

¹ tn Heb “Is David honoring your father in your eyes when he sends to you ones consoling?”

² tn Heb “Is it not to explore the city and to spy on it and to overthrow it [that] David has sent his servants to you?”

NET Notes: 2Sa 10:4

¹ tn Heb “and he cut their robes in the middle unto their buttocks.”

NET Notes: 2Sa 10:5

¹ tn Heb “they”; the referent (the messengers) has been specified in the translation for clarity.

² tn The words “what had happened” are supplied in the translation for stylistic reasons.

³ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: 2Sa 10:6

¹ tn Heb “that they were a stench [i.e., disgusting] with David.”

² tn Heb “the Ammonites.”

³ tn Or “Arameans of Beth Rehob and Arameans of Zobah.”

⁴ tn Or perhaps “the men of Tob.” The ancient versions (the LXX, the Syriac Peshitta, and Vulgate) understand the name to be “Ish-tob.” It is possible that “Ish” is dittographic and that we should read simply “Tob,” a reading adopted by a number of recent English versions.

Geneva Bible: 2Sa 10:2

Then said David, I will shew kindness unto Hanun the son of Nahash, as his father ^{( a )} shewed kindness unto me. And David sent to comfort him by the hand of his servants for his father. And David's servants came into the land of the children of Ammon.

^{( a )} The children of God are not unmindful of a benefit received.

Geneva Bible: 2Sa 10:3

And the princes of the children of Ammon said unto Hanun their lord, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? hath not David [rather] sent his servants unto thee, ^{( b )} to search the city, and to spy it out, and to overthrow it?

^{( b )} Their arrogant malice would not allow them to see the simplicity of David's heart: therefore their counsel turned to the destruction of their country.

Geneva Bible: 2Sa 10:6

And when the children of Ammon saw that they ^{( c )} stank before David, the children of Ammon sent and hired the Syrians of Bethrehob, and the Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand men, and of Ishtob twelve thousand men.

^{( c )} That they deserved David's displeasure, for the harm done to his ambassadors.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 10:1-19

1 David's messengers, sent to comfort Hanun the son of Nahash, are villanously treated.

6 The Ammonites, strengthened by the Syrians, are overcome by Joab and Abishai.

15 Shobach, making a new supply of the Syrians at Helam, is slain by David.

MHCC: 2Sa 10:1-5

Nahash had been an enemy to Israel, yet had showed kindness to David. David therefore resolves gratefully to return it. If a Pharisee gives alms in pride, though God will not reward it, yet he that receives the alms ought to return thanks for it. Those who bear ill-will to their neighbours, are resolved not to believe that their neighbours bear any good-will to them. There is nothing so well meant, but it may be ill interpreted, and is wont to be so, by men who love nobody but themselves. The best men must not think it strange if they are thus misrepresented. Charity thinketh no evil. According to the usages of those days and countries, Hanun treated David's ambassadors in the most contemptuous manner. David showed much concern for his servants. Let us learn not to lay unjust reproaches to heart; they will wear off, and turn only to the shame of those who utter or do them; while the reputation wrongfully hurt in a little time grows again, as these beards did. God will bring forth thy righteousness as the light, therefore wait patiently for him, Psa 37:6, Psa 37:7.

MHCC: 2Sa 10:6-14

They that are at war with the Son of David, not only give the provocation, but begin the war. God has forces to send against those that set his wrath at defiance, Isa 5:19, which will convince them that none ever hardened his heart against God, and prospered. Christ's soldiers should strengthen one another's hands in their spiritual warfare. Let nothing be wanting in us, whatever the success be. When we make conscience of doing our duty, we may, with satisfaction, leave the event with God, assuredly hoping for his salvation in his own way and time.

Matthew Henry: 2Sa 10:1-5

Here is, I. The great respect David paid to his neighbour, the king of the Ammonites, 2Sa 10:1, 2Sa 10:2. 1. The inducement to it was some kindness he had formerly received from Nahash the deceased king. He showed kindness to me, says David (2Sa 10:2), and therefore (having lately had satisfaction in showing kindness to Mephibosheth for his father's sake) he resolves to show kindness to his son, and to keep up a friendly correspondence with him. Thus the pleasure of doing one kind and generous action should excite us to another. Nahash had been an enemy to Israel, a cruel enemy (1Sa 11:2), and yet had shown kindness to David, perhaps only in contradiction to Saul, who was unkind to him: however, if David receives kindness, he is not nice in examining the grounds and principles of it, but resolves gratefully to return it. If a Pharisee give alms in pride, though God will not reward him, yet he that receives the alms ought to return thanks for it. God knows the heart, but we do not. 2. The particular instance of respect was sending an embassy to condole with him on his father's death, as is common among princes in alliance with each other: David sent to comfort him. Note, It is a comfort to children, when their parents are dead, to find that their parents' friends are theirs, and that they intend to keep up an acquaintance with them. It is a comfort to mourners to find that there are those who mourn with them, are sensible of their loss and share with them in it. It is a comfort to those who are honouring the memory of their deceased relations to find there are others who likewise honour it and who had a value for those whom they valued.

II. The great affront which Hanun the king of the Ammonites put upon David in his ambassadors. 1. He hearkened to the spiteful suggestions of his princes, who insinuated that David's ambassadors, under pretence of being comforters, were sent as spies, 2Sa 10:3. False men are ready to think others as false as themselves; and those that bear ill-will to their neighbours are resolved not to believe that their neighbours bear any good-will to them. They would not thus have imagined that David dissembled but that they were conscious to themselves that they could have dissembled, to serve a turn. Unfounded suspicion argues a wicked mind. Bishop Patrick's note on this is that "there is nothing so well meant but it may be ill interpreted, and is wont to be so by men who love nobody but themselves."Men of the greatest honour and virtue must not think it strange if they be thus misrepresented. Charity thinketh no evil. 2. Entertaining this vile suggestion, he basely abused David's ambassadors, like a man of a sordid villainous spirit, that was fitter to rake a kennel than to wear a crown. If he had any reason to suspect that David's messengers came on a bad design, he would have done prudently enough to be upon the reserve with them, and to dismiss them as soon as he could; but it is plain he only sought an occasion to put the utmost disgrace he could upon them, out of an antipathy to their king and their country. They were themselves men of honour, and much more so as they represented the prince that sent them; they and their reputation were under the special protection of the law of nations; they put a confidence in the Ammonites, and came among them unarmed; yet Hanun used them like rogues and vagabonds, and worse, shaved off the one half of their beards, and cut off their garments in the midst, to expose them to the contempt and ridicule of his servants, that they might make sport with them and that these men might seem vile.

III. David's tender concern for his servants that were thus abused. He sent to meet them, and to let them know how much he interested himself in their quarrel and how soon he would avenge it, and directed them to stay at Jericho, a private place, where they would not have occasion to come into company, till that half of their beards which was shaved off had grown to such a length that the other half might be decently cut to it, 2Sa 10:5. The Jews wore their beards long, reckoning it an honour to appear aged and grave; and therefore it was not fit that persons of their rank and figure should appear at court unlike their neighbours. Change of raiment, it is likely, they had with them, to put on, instead of that which was cut off; but the loss of their beards would not be so soon repaired; yet in time these would grow again, and all would be well. Let us learn not to lay too much to heart unjust reproaches; after awhile they will wear off of themselves, and turn only to the shame of their authors, while the injured reputation in a little time grows again, as these beards did. God will bring forth thy righteousness as the light, therefore wait patiently for him, Psa 37:6, Psa 37:7.

Some have thought that David, in the indignity he received from the king of Ammon, was but well enough served for courting and complimenting that pagan prince, whom he knew to be an inveterate enemy to Israel, and might now remember how, when he would have put out the right eyes of the men of Jabesh-Gilead, he designed that, as he did this, for a reproach upon all Israel, 1 Sam. Psa 11:2. What better usage could he expect from such a spiteful family and people? Why should he covet the friendship of a people whom Israel must have so little to do with as that an Ammonite might not enter into the congregation of the Lord, even to the tenth generation? Deu 23:3.

Matthew Henry: 2Sa 10:6-14

Here we have, I. The preparation which the Ammonites made for war, 2Sa 10:6. They saw they had made themselves very odious to David and obnoxious to his just displeasure. This they might easily have foreseen when they abused his ambassadors, which was no other than a challenge to war, and a bold defiance of him. Yet, it seems, they had not considered how unable they were, with their thousands, to meet his; for now they found themselves an unequal match, and were forced to hire forces of other nations into their service. Thus sinners daringly provoke God, and expose themselves to his wrath, and never consider that he is stronger than they, 1Co 10:22. The Ammonites gave the affront first, and they were the first that raised forces to justify it. Had they humbled themselves, and begged David's pardon, probably an honorary satisfaction might have atoned for the offence. But, when they were thus desperately resolved to stand by what they had done, they courted their own ruin.

II. The speedy descent which David's forces made upon them, 2Sa 10:7. When David heard of their military preparations, he sent Joab with a great army to attack them, 2Sa 10:7. Those that are at war with the Son of David not only give the provocation, but begin the war; for he waits to be gracious, but they strengthen themselves against him, and therefore, if they turn not, he will whet his sword, Psa 7:12. God has forces to send against those that set his wrath at defiance (Isa 5:19), which will convince them, when it is too late, that none ever hardened his heart against God and prospered. It was David's prudence to carry the war into their country, and fight them at the entering in of the gate of their capital city, Rabbah, as some think, or Medeba, a city in their borders, before which they pitched to guard their coast, 1Ch 19:7. Such are the terrors and desolations of war that every good prince will, in love to his people, keep it as much as may be at a distance from them.

III. Preparations made on both sides for an engagement. 1. The enemy disposed themselves into two bodies, one of Ammonites, which, being their own, were posted at the gate of the city; the other of Syrians, whom they had taken into their pay, and who were therefore posted at a distance in the field, to charge the forces of Israel in the flank or rear, while the Ammonites charged them in the front, 2Sa 10:8. 2. Joab, like a wise general, was soon aware of the design, and accordingly divided his forces: the choicest men he took under his own command, to fight the Syrians, whom probably he knew to be the better soldiers, and, being hired men, better versed in the arts of war, 2Sa 10:9. The rest of the forces he put under the command of Abishai his brother, to engage the Ammonites, 2Sa 10:10. It should seem, Joab found the enemy so well prepared to receive them that his conduct and courage were never so tried as now.

IV. Joab's speech before the battle, 2Sa 10:11, 2Sa 10:12. It is not long, but pertinent, and brave. 1. He prudently concerts the matter with Abishai his brother, that the dividing of the forces might not be the weakening of them, but that, which part soever was borne hard upon, the other should come in to its assistance. He supposes the worst, that one of them should be obliged to give back; and in that case, upon a signal given, the other should send a detachment to relieve it. Note, Mutual helpfulness is brotherly duty. If occasion be, thou shalt help me, and I will help thee. Christ's soldiers should thus strengthen one another's hands in their spiritual warfare. The strong must succour and help the weak. Those that through grace are conquerors over temptation must counsel, and comfort, and pray for, those that are tempted. When thou art converted, strengthen thy brethren, Luk 22:32. The members of the natural body help one another, 1Co 12:21. 2. He bravely encourages himself, and his brother, and the rest of the officers and soldiers, to do their utmost. Great dangers put an edge upon true courage. When Joab saw the front of the battle was against him, both before and behind, instead of giving orders to make an honourable retreat, he animated his men to charge so much more furiously: Be of good courage and let us play the men, not for pay and preferment, for honour and fame, but for our people, and for the cities of our God, for the public safety and welfare, in which the glory of God is so much interested. God and our country was the word. "Let us be valiant, from a principle of love to Israel, that are our people, descended from the same stock, for whom we are employed, and in whose peace we shall have peace; and from a principle of love to God, for they are his cities that we are fighting in the defence of."The relation which any person or thing stands in to God should endear it to us, and engage us to do our utmost in its service. 3. He piously leaves the issue with God: "When we have done our part, according to the duty of our place, let the Lord do that which seemeth to him good. "Let nothing be wanting in us, whatever the success be; let God's work be done by us, and then God's will be done concerning us. When we make conscience of doing our duty we may, with the greatest satisfaction, leave the event with God, not thinking that our valour binds him to prosper us, but that still he may do as he pleases, yet hoping for his salvation in his own way and time.

V. The victory Joab obtained over the confederate forces of Syria and Ammon, 2Sa 10:13, 2Sa 10:14. He provided for the worst, and put the case that the Syrians and Ammonites might prove too strong for him (2Sa 10:11), but he proved too strong for them both. We do not hinder our success by preparing for disappointment. The Syrians were first routed by Joab, and then the Ammonites by Abishai; the Ammonites seem not to have fought at all, but, upon the retreat of the Syrians, to have fled into the city. It is a temptation to soldiers to fly when they have a city at their backs to fly to. It is one thing when men may either fight or fly and another thing when they must either fight or die.

Keil-Delitzsch: 2Sa 10:1-5

This war, the occasion and early success of which are described in the present chapter and the parallel passage in 1 Chron 19, was the fiercest struggle, and, so far as the Israelitish kingdom of God was concerned, the most dangerous, that it ever had to sustain during the reign of David. The amount of distress which fell upon Israel in consequence of this war, and still more because the first successful battles with the Syrians of the south were no sooner over than the Edomites invaded the land, and went about plundering and devastating, in the hope of destroying the people of God, is shown very clearly in the two psalms which date from this period (the 44th and 60th), in which a pious Korahite and David himself pour out their lamentations before the Lord on account of the distress of their nation, and pray for His assistance; and not less clearly in Ps 68, in which David foretels the victory of the God of Israel over all the hostile powers of the world.

2Sa 10:1-2

Occasion of the war with the Ammonites. - 2Sa 10:1. On the expression "it came to pass after this," see the remarks on 2Sa 8:1. When Nahash , the king of the Ammonites, died, and Hanun his son reigned in his stead, David thought that he would show him the same kindness that Nahash had formerly shown to him. We are not told in what the love shown to David by Nahash consisted. He had most likely rendered him some assistance during the time of his flight from Saul. Nahash was no doubt the king of the Ammonites mentioned in 1Sa 11:1, whom Saul had smitten at Jabesh. David therefore sent an embassy to Hanun, "to comfort him for his father," i.e., to show his sympathy with him on the occasion of his father's death, and at the same time to congratulate him upon his ascent of the throne.

2Sa 10:3

On the arrival of David's ambassadors, however, the chiefs of the Ammonites said to Hanun their lord, "Doth David indeed honour thy father in thine eyes (i.e., dost thou really suppose that David intends to do honour to thy father), because he has sent comforters to thee? Has David not sent his servants to thee with the intention of exploring and spying out the town, and (then) destroying it?" The first question is introduced with ה , because a negative answer is expected; the second with הלוא , because it requires an affirmative reply. העיר is the capital Rabbah , a strongly fortified city (see at 2Sa 11:1). The suspicion expressed by the chiefs was founded upon national hatred and enmity, which had probably been increased by David's treatment of Moab, as the subjugation and severe punishment of the Moabites (2Sa 8:2) had certainly taken place a short time before. King Hanun therefore gave credence to the suspicions expressed as to David's honourable intentions, and had his ambassadors treated in the most insulting manner.

2Sa 10:4

He had the half of their beard shaved off, and their clothes cut off up to the seat, and in this state he sent them away. "The half of the beard," i.e., the beard on one side. With the value universally set upon the beard by the Hebrews and other oriental nations, as being a man's greatest ornament,

(Note: "Cutting off a persons' beard is regarded by the Arabs as an indignity quite equal to flogging and branding among ourselves. Many would rather die than have their beard shaved off"(Arvieux, Sitten der Beduinen-araber ). Niebuhr relates a similar occurrence as having taken place in modern times. In the years 1764, a pretender to the Persian throne, named Kerim Khan , sent ambassadors to Mir Mahenna , the prince of Bendervigk, on the Persian Gulf, to demand tribute from him; but he in return cut off the ambassadors' beards. Kerim Khan was so enraged at this, that he went the next year with a large army to make war upon this prince, and took the city, and almost the whole of his territory, to avenge the insult.)

the cutting off of one-half of it was the greatest insult that could have been offered to the ambassadors, and through them to David their king. The insult was still further increased by cutting off the long dress which covered the body; so that as the ancient Israelites wore no trousers, the lower half of the body was quite exposed. מדויהם .deso , from מדוּ or מדוה , the long robe reaching down to the feet, from the root מדה = מדד , to stretch, spread out, or measure.

2Sa 10:5

When David received information of the insults that had been heaped upon his ambassadors, he sent messengers to meet them, and direct them to remain in Jericho until their beard had grown again, that he might not have to set his eyes upon the insult they had received.

Keil-Delitzsch: 2Sa 10:6

When the Ammonites saw that they had made themselves stinking before David, and therefore that David would avenge the insult offered to the people of Israel in the persons of their ambassadors, they looked round for help among the powerful kings of Syria. They hired as auxiliaries (with a thousand talents of silver, i.e., nearly half a million of pounds sterling, according to 1Ch 19:6) twenty thousand foot from Aram-Beth-Rehob and Aram-Zoba , and one thousand men from the king of Maacah , and twelve thousand troops from the men of Tob . Aram-Beth-Rehob was the Aramaean kingdom, the capital of which was Beth-rehob . This Beth-rehob, which is simply called Rehob in v. 8, is in all probability the city of this name mentioned in Num 13:21 and Jdg 18:28, which lay to the south of Hamath, but the exact position of which has not yet been discovered: for the castle of Hunin , in the ruins of which Robinson imagines that he has found Beth-rehob Bibl. Researches , p. 370), is to the south-west of Tell el Kadi, the ancient Laish-Dan, the northern boundary of the Israelitish territory; so that the capital of this Aramaean kingdom would have been within the limits of the land of Israel, - a thing which is inconceivable. Aram-Naharaim is also mentioned in the corresponding text of the Chronicles, and for that reason many have identified Beth-Rehob with Rehoboth, on "the river"(Euphrates), mentioned in Gen 36:37. But this association is precluded by the fact, that in all probability the latter place is to be found in Rachabe , which is upon the Euphrates and not more than half a mile from the river (see Ritter, Erdk . xv. p. 128), so that from its situation it can hardly have been the capital of a separate Aramaean kingdom, as the government of the king of Zoba extended, according to 2Sa 10:16, beyond the Euphrates into Mesopotamia. On Aram-Zoba , see at 2Sa 8:3; and for Maacah at Deu 3:14. אישׁ־טוב is not to be taken as one word and rendered as a proper name, Ish-Tob , as it has been by most of the earlier translators; but אישׁ is a common noun used in a collective sense (as it frequently is in the expression ישׂראל אישׁ ), "the men of Tob." Tob was the district between Syria and Ammonitis, where Jephthah had formerly taken refuge (Jdg 11:5). The corresponding text of the Chronicles (1Ch 19:6-7) is fuller, and differs in several respects from the text before us. According to the Chronicles, Hanun sent a thousand talents of silver to hire chariots and horsemen from Aram-Naharaim, Aram-maacah, and Zobah. With this the Ammonites hired thirty-two thousand receb (i.e., chariots and horsemen: see at 2Sa 8:4), and the king of Maacah and his people. They came and encamped before Medeba , the present ruin of Medaba , two hours to the south-east of Heshbon, in the tribe of Reuben (see at Num 21:30, compared with Jos 13:16), and the Ammonites gathered together out of their cities, and went to the war. The Chronicles therefore mention Aram-Naharaim (i.e., Mesopotamia) as hired by the Ammonites instead of Aram-Beth-Rehob, and leave out the men of Tob. The first of these differences is not to be explained, as Bertheau suggests, on the supposition that the author of the Chronicles took Beth-rehob to be the same city as Rehoboth of the river in Gen 36:37, and therefore substituted the well-known " Aram of the two rivers"as an interpretation of the rarer name Beth-rehob , though hardly on good ground. For this conjecture does not help to explain the omission of "the men of Tob."It is a much simpler explanation, that the writer of the Chronicles omitted Beth-rehob and Tob as being names that were less known, this being the only place in the Old Testament in which they occur as separate kingdoms, and simply mentioned the kingdoms of Maacah and Zoba , which frequently occur; and that he included "Aram of the two rivers,"and placed it at the head, because the Syrians obtained succour from Mesopotamia after their first defeat. The account in the Chronicles agrees with the one before us, so far as the number of auxiliary troops is concerned. For twenty thousand men of Zoba and twelve thousand of Tob amount to thirty-two thousand, besides the people of the king of Maacah, who sent a thousand men according to the text of Samuel. But according to that of the Chronicles, the auxiliary troops consisted of chariots and horsemen, whereas only foot-soldiers are mentioned in our text, which appears all the more remarkable, because according to 2Sa 8:4, and 1Ch 18:4, the king of Zoba fought against David with a considerable force of chariots and horsemen. It is very evident, therefore, that there are copyists' errors in both texts; for the troops of the Syrians did not consist of infantry only, nor of chariots and horsemen alone, but of foot-soldiers, cavalry, and war-chariots, as we may see very clearly not only from the passages already quoted in 2Sa 8:4 and 1Ch 18:4, but also from the conclusion to the account before us. According to 2Sa 10:18 of this chapter, when Hadarezer had reinforced his army with auxiliaries from Mesopotamia, after losing the first battle, David smote seven hundred receb and forty thousand parashim of Aram, whilst according to the parallel text (1Ch 19:18) he smote seven thousand receb and forty thousand foot. Now, apart from the difference between seven thousand and seven hundred in the case of the receb , which is to be interpreted in the same way as a similar difference in 2Sa 8:4, the Chronicles do not mention any parashim at all in 2Sa 10:18, but foot-soldiers only, whereas in 2Sa 10:7 they mention only receb and parashim ; and, on the other hand, there are no foot-soldiers given in 2Sa 10:18 of the text before us, but riders only, whereas in 2Sa 10:6 there are none but foot-soldiers mentioned, without any riders at all. It is evident that in both engagements the Syrians fought with all three (infantry, cavalry, and chariots), so that in both of them David smote chariots, horsemen, and foot.

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

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

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

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

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

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

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

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

Constable: 2Sa 10:1--12:31

B. God's Faithfulness despite David's Unfaithfulness chs. 10-12

These chapters form a sub-section within the Court History portion of 2 Samuel.¹⁵⁷ The phrase "Now it happened" or "Now it was" (10:1; 13:1) always opens a new section.¹⁵⁸ Descriptions of Israel's victories over the Ammonites (10:1-11:1; 12:26-31) frame the David and Bathsheba story.¹⁵⁹ The parallel passage in 1 Chronicles (19:1-20:3) spans 2 Samuel 10-12 while omitting the David and Bathsheba incident. The motif word salah ("send") appears 23 times in this section but only 21 times in the rest of the Court History. Its occurrence may signal the development of a power motif here.¹⁶⁰

Constable: 2Sa 10:1-19

1. The Ammonite rebellion ch. 10

This section prepares for David's adultery with Bathsheba (ch. 11) by giving us the historical context in which that sin took place. It also shows David's growing power that led to his sinning.¹⁶¹

This event must have taken place early in David's reign, probably after his goodness to Mephibosheth (ch. 9). Again David showed kindness to a son for his father's sake, but this time the objects of David's kindness were Gentiles. In this instance David's kindness (Heb. hesed, v. 2; cf. 9:1) was neither appreciated nor reciprocated, as is still the case occasionally. The evidence for this is as follows. King Nahash of Ammon had just died. This king had threatened Jabesh-gilead at the start of Saul's reign (1 Sam. 11:1-11) so Nahash must have reigned longer than 40 years. However he must not have reigned much longer than that. If he had done so, he would have had an unusually long reign. Furthermore, when the Ammonites humiliated David's soldiers (v. 4) they showed no fear of Israel. This would have been their reaction only at the beginning of David's reign, not after he had subdued all his enemies. Probably Hanun shaved the beards of David's messengers vertically to make them look very foolish (cf. Isa. 7:20).¹⁶² Military victors humiliated their captives by exposing their buttocks (cf. Isa. 20:4). Notice that Hanun's advisors assumed David's worst motives rather than the best, which is a temptation for many people.

"As the hair on Samson's shorn head ultimately grew back (Judg 16:22) and proved to be a bad omen for the Philistines, so also the regrowth of the beards of David's men would portend disaster for the Ammonites."¹⁶³

The fact that Zobah, Aramea, and other northeastern enemies of Israel would ally with Ammon also suggests that this event took place before David had brought them under his authority (v. 19; cf. 8:3-8). Perhaps 993-990 B.C. are reasonable dates for the Ammonite wars with Israel.¹⁶⁴

The first battle took place at Medeba in Transjordan (v. 8; cf. 1 Chron. 19:7). Note Joab's commendable spirituality in verse 12. David first had Joab lead his army against the enemy (v. 7), but later David himself went into battle and led his soldiers (v. 17). Later David would stay behind in Jerusalem and let Joab lead again (11:1). Similarly Jesus Christ is allowing His followers to engage in spiritual warfare now. However the time is coming when He will personally return to the scene of opposition and subdue other Gentile enemies who have rejected his grace (cf. Rev. 19:11-16).

Another textual problem exists in verse 18. Probably 1 Chronicles 19:18 is correct in recording 7,000 charioteers.¹⁶⁵ Probably the writers of Samuel and Chronicles used different terms to describe the same fighting force in verse 6 and 1 Chronicles 19:6-7a, and in verse 18 and 1 Chronicles 19:18.¹⁶⁶

Guzik: 2Sa 10:1-19

2 Samuel 10 - The War with the Ammonites and the Defeat of the Syrians

A. The offense of the Ammonites.

1. (1-2) David sends ambassadors to the Ammonites at the passing of their king.

It happened after this that the king of the people of Ammon died, and Hanun his son reigned in his place. Then David said, "I will show kindness to Hanun the son of Nahash, as his father showed kindness to me." So David sent by the hand of his servants to comfort him concerning his father. And David's servants came into the land of the people of Ammon.

a. I will show kindness: David's kindness to Mephibosheth in the previous chapter didn't end his kind works. Here he shows kindness towards a pagan king because he can sympathize with the loss of his father.

b. So David sent by the hand of his servants to comfort him: David wasn't content to feel kindness towards Hanun. He did something to bring the grieving man comfort.

2. (3-5) Hanun, the new king of the Ammonites, treats Israel's ambassadors shamefully.

And the princes of the people of Ammon said to Hanun their lord, "Do you think that David really honors your father because he has sent comforters to you? Has David not rather sent his servants to you to search the city, to spy it out, and to overthrow it?" Therefore Hanun took David's servants, shaved off half of their beards, cut off their garments in the middle, at their buttocks, and sent them away. When they told David, he sent to meet them, because the men were greatly ashamed. And the king said, "Wait at Jericho until your beards have grown, and then return."

a. Do you think that David really honors your father because he has sent comforters to you? It's hard to explain why these advisers to Hanun said this to the king of Ammon. It's possible that they genuinely suspected David, or they may have just used this as a way to appear wise and cunning to King Hanun. It is common for liars to always suspect others of lying.

b. Hanun took David's servants, shaved off half of their beards, cut off their garments in the middle . . . and sent them away: This was a disgraceful insult to these ambassadors from Israel. In that culture, many men would rather die than to have their beard shaved off, because to be clean shaven was the mark of a slave but free men wore beards.

i. "With the value universally set upon the beard by the Hebrews and other Oriental nations, as being man's greatest ornament, the cutting off of one-half of it was the greatest insult that could have been offered to the ambassadors, and through them to David their king." (Keil and Delitzsch)

ii. "The beard is held in high respect in the East: the possessor considers it his greatest ornament; often swears by it; and, in matters of great importance, pledges it. Nothing can be more secure than a pledge of this kind; its owner will redeem it at the hazard of his life." (Clarke)

iii. To cut off their garments in the middle was also an obvious insult and humiliation. "That the shame of their nakedness might appear, and especially that of their circumcision, so derided by the heathen." (Trapp)

iv. To insult the ambassador is the insult the king. It was just as if they had done this to David himself. The same principle is true with King Jesus and His ambassadors. Jesus reminded His disciples: If the world hates you, you know that it hated Me before it hated you. (John 15:18)

c. Wait at Jericho until your beards have grown, and then return: David didn't use these men as political tools to whip up anger against the Ammonites. He cared more for their own dignity and honor, and allowed them to wait before returning to Jerusalem.

3. (6-7) The Ammonites and Israelites prepare for war.

When the people of Ammon saw that they had made themselves repulsive to David, the people of Ammon sent and hired the Syrians of Beth Rehob and the Syrians of Zoba, twenty thousand foot soldiers; and from the king of Maacah one thousand men, and from Ish-Tob twelve thousand men. Now when David heard of it, he sent Joab and all the army of the mighty men.

a. When the people of Ammon saw that they had made themselves repulsive: They knew that they did this. David didn't reject the Ammonites, they made themselves repulsive to Israel.

b. The people of Ammon sent and hired the Syrians: This was a common practice in the ancient world. 1 Chronicles 19:6 says that the Ammonites paid 1,000 talents to the Syrians.

c. When David heard of it, he sent Joab and all the army of the mighty men: This is the first mention of David's mighty men, calling them the army of the mighty men. What a glorious force was the army of the mighty men!

i. It's important to understand that David was nothing without his mighty men, and they were nothing without him. He was their leader, but a leader is nothing without followers - and David had an army of the mighty men to follow him. These men didn't necessarily start as mighty men; many were some of the distressed, indebted, and discontent people who followed David at Adullam Cave (1 Samuel 22:1-2).

ii. One of these mighty men was Adino the Eznite - famous for killing 800 men at one time (2 Samuel 23:8). Another was Jashobeam who killed 300 men at one time (1 Chronicles 11:11). Another was Benaiah who killed a lion in a pit on a snowy day and took on a huge Egyptian warrior and killed the Egyptian with his own spear (1 Chronicles 11:22-23).

B. Victory for Israel.

1. (8-12) Joab divides the army into two groups.

Then the people of Ammon came out and put themselves in battle array at the entrance of the gate. And the Syrians of Zoba, Beth Rehob, Ish-Tob, and Maacah were by themselves in the field. When Joab saw that the battle line was against him before and behind, he chose some of Israel's best and put them in battle array against the Syrians. And the rest of the people he put under the command of Abishai his brother, that he might set them in battle array against the people of Ammon. Then he said, "If the Syrians are too strong for me, then you shall help me; but if the people of Ammon are too strong for you, then I will come and help you. Be of good courage, and let us be strong for our people and for the cities of our God. And may the LORD do what is good in His sight."

a. Joab saw that the battle line was against him before and behind: As the army of the mighty men approached the Ammonite city they found themselves surrounded. In front of them were the Ammonites in battle array at the entrance of the gate. Behind them were the Syrians in the field. It looked bad for the army of Israel.

b. If the Syrians are too strong for me, then you shall help me: Joab had only one strategy in battle - attack. Many generals would consider surrender when surrounded on both sides by the enemy, but not Joab. He called the army to courage and faith and told them to press on.

i. "It is interesting to observe that in his arrangements he made no allowance for the possibility of ultimate defeat in his conflict with Ammon . . . it does not seem to have occurred to him that the combination might have been too much for both of them." (Morgan)

c. Be of good courage, and let us be strong for our people and for the cities of our God. And may the LORD do what is good in His sight: This is a great speech by Joab before the battle. He makes at least three great points.

i. Be of good courage, and let us be strong: Courage and strength are not matters of feeling and circumstance. They are matters of choice, especially when God makes His strength available to us. We can be strong in the Lord and in the power of His might (Ephesians 6:10).

ii. Let us be strong for our people and for the cities of our God: Joab called them to remember all they had to lose. If they lost this battle they would lose both their people and their cities. This was a battle bigger than themselves, and the army of the mighty men had to remember that.

iii. And may the LORD do what is good in His sight: Joab wisely prepared for the battle to the best of his ability and worked hard for the victory. At the same time, he knew that the outcome was ultimately in God's hands.

2. (13-14) Joab defeats the Syrians, and the Ammonites retreat to the city of Rabbah.

So Joab and the people who were with him drew near for the battle against the Syrians, and they fled before him. When the people of Ammon saw that the Syrians were fleeing, they also fled before Abishai, and entered the city. So Joab returned from the people of Ammon and went to Jerusalem.

a. They fled before him: It doesn't even say that Joab engaged the Syrians in battle. This mercenary army fled before the army of the mighty men because God was with them. God promised this kind of blessing upon an obedient Israel (Deuteronomy 28:7).

b. They also fled before Abishai, and entered the city: When the Ammonites saw the Syrians retreating, they also retreated. They could no more stand before the army of the mighty men than the Syrians could.

3. (15-19) David wipes out the Syrian reinforcements.

When the Syrians saw that they had been defeated by Israel, they gathered together. Then Hadadezer sent and brought out the Syrians who were beyond the River, and they came to Helam. And Shobach the commander of Hadadezer's army went before them. When it was told David, he gathered all Israel, crossed over the Jordan, and came to Helam. And the Syrians set themselves in battle array against David and fought with him. Then the Syrians fled before Israel; and David killed seven hundred charioteers and forty thousand horsemen of the Syrians, and struck Shobach the commander of their army, who died there. And when all the kings who were servants to Hadadezer saw that they were defeated by Israel, they made peace with Israel and served them. So the Syrians were afraid to help the people of Ammon anymore.

a. When the Syrians saw that they had been defeated by Israel, they gathered together: The enemies of Israel wouldn't quit after one defeat. They were a persistent enemy, and came back to fight again.

b. When it was told David, he gathered all Israel: David gathered the rest of the army of Israel to prevent this army of Syrian reinforcements from crushing the army of the mighty men. The result was glorious: the Syrians fled before Israel.

c. The chapter ends with unfinished business at Rabbah. The offending Ammonites are still in their city and Joab has returned to Jerusalem. In the Spring King David will send Joab and the army out again to deal with Rabbah as he waits in Jerusalem. While he waited comfortably in Jerusalem he fell into sin with Bathsheba.

i. Most of us know about David's sin with Bathsheba, and how it happened when David waited in Jerusalem when he should have led the battle at Rabbah. We see in 2 Samuel 10 that God gave David a warning by showing it necessary for him to come out against the Syrians. David tried to leave the battle with Joab in 2 Samuel 10, but his army needed him and God tried to show him that by blessing it when David did go out to battle. 2 Samuel 10 was God's gracious warning that David sadly wasted.

© 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 10 (Chapter Introduction)

Overview

2Sa 10:1, David’s messengers, sent to comfort Hanun the son of Nahash, are villanously treated; 2Sa 10:6, The Ammonites, strengthened by the Syrians, are overcome by Joab and Abishai; 2Sa 10:15, Shobach, making a new supply of the Syrians at Helam, is slain by David.

Poole: 2 Samuel 10 (Chapter Introduction)

SAMUEL CHAPTER 10

David sendeth messengers to comfort the king of the Ammonites: he abuseth them, 2Sa 10:1-5 . The Ammonites and Syrians prepare to fight against the Israelites; and are overcome by Joab and Abishai, 2Ki 10:6-14 . They renewing their forces, are again conquered by David, 2Ki 10:15-19 .

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 10 (Chapter Introduction)

(2Sa 10:1-5) David's messengers ill-treated by Hanun.

(2Sa 10:6-14) The Ammonites defeated.

(2Sa 10:15-19) The Syrians defeated.

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 10 (Chapter Introduction)

This chapter gives us an account of a war David has with the Ammonites and the Syrians their allies, with the occasion and success of it. I. David sent a friendly embassy to Hanun king of the Ammonites (2Sa 10:1, 2Sa 10:2). II. He, upon a base surmise that it was ill intended, abused David's ambassadors (2Sa 10:3, 2Sa 10:4). III. David resenting it (2Sa 10:5), and the Ammonites prepared for war against him (2Sa 10:6). IV. David carried the war into their country, sent against them. Joab and Abishai, who addressed themselves to the battle with a great deal of conduct and bravery (2Sa 10:7-12). V. The Ammonites, and the Syrians their allies, were totally routed (2Sa 10:13, 2Sa 10:14). VI. The forces of the Syrians, which rallied again, were a second time defeated (2Sa 10:15-19). Thus did David advance his own reputation for gratitude, in returning kindness, and for justice, in repaying injuries.

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 10 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 10

This chapter gives an account of the ill treatment of David's messengers to the king of Ammon, who were sent to condole the death of his father, and were basely used by him, which David resented, 2Sa 10:1; which the Ammonites perceiving prepared for war, and got the Syrians to be confederates with them; of which David being informed, sent Joab and Abishai into their country, 2Sa 10:6; who divided the army between them, and attacked the Ammonites and Syrians with great courage, and routed them both, and returned to Jerusalem, 2Sa 10:9; after which the Syrians gathered together again to fight with David, who went out to meet them, and got an entire conquest over them, and made them servants to him, 2Sa 10:15.