Text -- 2 Samuel 10:18 (NET)

10:18 The Arameans fled before Israel. David killed 700 Aramean charioteers and 40,000 foot soldiers. He also struck down Shobach, the general in command of the army, who died there.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 2Sa 10:18

Seven Hundred chariots - and forty thousand Horsemen - In the parallel place, 1Ch 19:18, it is said, David slew of the Syrians Seven Thousand men, which fought in chariots. It is difficult to ascertain the right number in this and similar places. It is very probable that, in former times, the Jews expressed, as they often do now, their numbers, not by words at full length, but by numeral letters; and, as many of the letters bear a great similarity to each other, mistakes might easily creep in when the numeral letters came to be expressed by words at full length. This alone will account for the many mistakes which we find in the numbers in these books, and renders a mistake here very probable. The letter ז zain , with a dot above, stands for seven thousand, נ nun for seven hundred: the great similarity of these letters might easily cause the one to be mistaken for the other, and so produce an error in this place.

Defender: 2Sa 10:18

The parallel account of the same battle between David and the Syrians in 1Ch 19:18 says that "David slew of the Syrians seven thousand men which fought in chariots." The most likely explanation for this apparent discrepancy is a copyist's error. The Hebrew characters for "700" and "7000" are very easy to interchange.

Defender: 2Sa 10:18

1Ch 19:18 says these were "forty thousand footmen." The same men could fight either on horseback or on foot, as needed."

TSK: 2Sa 10:18

fled : 2Sa 8:4; Psa 18:38, Psa 46:11

horsemen : 1Ch 19:18, footmen

Shobach : Jdg 4:2, Jdg 4:22, Jdg 5:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 10:18

Seven hundred chariots - More probable than the "seven thousand"of 1Ch 19:18. The frequent errors in numbers arise from the practice of expressing numerals by letters, with one or more dots or dashes to indicate hundreds, thousands, etc.

Poole: 2Sa 10:18

The men of seven hundred chariots Heb. seven hundred chariots , i.e. the men belonging to them, that fought in or with them; as plainly appears,

1. Because the men only, and not the chariots, were capable of being killed, as these are said to have been.

2. Because it is thus explained in the Book of Chronicles, which was written after this book, for this end, to explain what was dark or doubtful, and to supply what was omitted here; where, instead of these words, are seven thousand men which fought in chariots, 1Ch 19:18 . And this is a very common metonymy; of which see above, 2Sa 8:4 , and the notes on 1Sa 13:5 . Although there might be seven thousand chariots in all, whereof seven hundred where chosen ones ; according to the distinction made Exo 14:7 .

Forty thousand horsemen for which in 1Ch 19:18 , is forty thousand footmen; which may be reconciled divers ways.

1. Both these may be true, that he slew forty thousand horsemen, which being the most considerable part and strength of the army, it might seem sufficient to name them, and every one could easily understand that the footmen in that case were certainly cut off; and that he slew also forty thousand footmen, as is said in 1 Chronicles where he mentions them only, because they were omitted in 2 Samuel, and the horsemen being expressed here, it was needless to repeat them in 1Ch 2 . The horsemen may be here called footmen , in opposition to those that fought in chariots; because they sometimes fought on horseback, and sometimes came down from their horses, and fought on foot, when the place of the battle was more commodious for footmen than for horsemen; which it is not improbable was their case here; for David being a soldier of great prudence and experience, and understanding the great numbers of the Syrian horsemen, whereas the Israelites had but very few, Deu 17:16 , would doubtless endeavour to choose a place as inconvenient for their horsemen as he could.

3. Peradventure the Syrians designed to bring the war into David’ s country, and therefore hastened their march, and for that end put their footmen on horseback, (as hath been frequently done in like cases,) who, when they came to the place of battle, carne down from their horses, and fought on foot. So there is no need of acknowledging an error of the scribe in the sacred text; which yet if it were granted in such historical passages of no moment to the doctrine of faith and good life, it would not shake the foundation of our faith in matters of great importance, which it might reasonably be presumed the providence of God would more watchfully preserve from all depravation or corruption.

Haydock: 2Sa 10:18

Hundred. Paralipomenon, thousand, allowing ten men for each chariot. (Du Hamel; Menochius) ---

The men is omitted in both texts. See chap. viii. 4. (Haydock) ---

Horsemen. Paralipomenon reads, footmen, supplying what is here omitted, (Salien) so that 87,000 Syrians perished, unless there be a mistake of the transcribers. (Calmet) ---

Smote, though not perhaps with his own hand, as he slew so many thousands by means of his army. (Menochius)

Gill: 2Sa 10:18

And the Syrians fled before Israel,.... After an obstinate and bloody fight between them:

and David slew the men of seven hundred chariots of the Syrians; the word "men" is rightly supplied, for chariots could not be said to be slain, but the men in them; in 1Ch 19:17, they are said to be seven thousand, here seven hundred; which may be reconciled by observing, that here the chariots that held the men are numbered, there the number of the men that were in the chariots given, and reckoning ten men in a chariot, seven hundred chariots held just seven thousand men; though Kimchi takes another way of reconciling the two places, by observing that here only the choicest chariots are mentioned, there all of them, but the former way seems best:

and forty thousand horsemen; in 1Ch 19:17; it is forty thousand "footmen", and so Josephus ^c; and the same may be called both horse and foot, be cause though they might come into the field of battle on horseback, yet might dismount and fight on foot; and so one historian calls them horsemen, and the other footmen; or the whole number of the slain, horse and foot mixed together, were forty thousand; Kimchi makes use of another way of removing this difficulty, and which perhaps is the best, that here only the horsemen are numbered that were slain, and there the footmen only, and both true; an equal number of each being slain, in all eighty thousand, besides the seven thousand in the chariots:

and smote Shobach the captain of their host, who died there; of his wounds upon the spot.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 10:18

¹ tn Heb “horsemen” (so KJV, NASB, NCV, NRSV, NLT) but the Lucianic recension of the LXX reads “foot soldiers,” as does the parallel text in 1 Chr 19:18. Cf. NAB, NIV.

Geneva Bible: 2Sa 10:18

And the Syrians fled before Israel; and David slew [the men of] ^{( g )} seven hundred chariots of the Syrians, and forty thousand horsemen, and smote Shobach the captain of their host, who died there.

^{( g )} Who were the chief and most principal: for in all he destroyed 7000, as in (1Ch 19:18), or the soldiers who were in 700 chariots.

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.

Maclaren: 2Sa 10:8-19

2 Samuel 10:8-19

David's growing power would naturally be regarded by neighboring states as a menace. Success provokes envy, and in this selfish world strength usually encroaches on weakness, and weakness dreads strength. So it was quite according to the way of the world that David's friendly embassy to the king of Ammon should be suspected of covering hostile intentions. Those who have no kindness in their own hearts are slow to believe in kindness in others. What does he want to get by it?' is the question put by cynical shrewd men,' when they see a good man doing a gracious, self-forgetting act.

But the Ammonite courtiers need not have rejected David's overtures so insolently as by shaving half his ambassadors' beards and docking their robes. The insult meant war to the knife. Probably it was deliberately intended as a declaration of hostilities, as it was immediately followed by the preparation of a formidable coalition against Israel. Possibly, indeed, the coalition preceded and occasioned the rejection of David's conciliatory message. But, in any case, the Ammonite king summoned his Syrian allies from a number of small states of which we barely know the names, the chief of which was Zobah.

That state had apparently started into prominence under its king Hadar-ezer, as he is called in this chapter, which is obviously a clerical error for Hadad-ezer, as in 2 Samuel 8:3, etc. The name Hadad occurs again in Ben-hadad, and belonged to a Syrian god; so that the king of Zobah's name, meaning Hadad [is] help,' may be taken as the banner flaunted in the face of the army of Israel, and as making the war a struggle of the false against the true God.

The war with the same enemies narrated in 2 Samuel 8:3-13 is now generally supposed to be the same as that recorded in the latter part of this passage. It certainly seems more probable that there has been some dislocation of the text, than that so crushing a defeat as that retold in chapter 8.should have been followed by a revival of the same coalition within a short time. If, however, there was such a revival, it may remind us of the conditions of all warfare for God and goodness, either in our own lives or in the world. Sins and vicious institutions, once defeated, have a terrible power of swift recovery. The thorns cut down sprout fast again. Let no man say, I have extirpated that sin from my nature,' for, if he does, it will surprise him when he is lulled in false security. Hadad-ezer is not so easily got rid of. He does not know when he is beaten.

David took the bull by the horns, and did not wait to be attacked. It was good policy to carry the war into the enemies' country, as it generally is. God's soldiers have to be aggressive, and there is no better way of losing what they have won than by being contented with it. We must advance if we are not to retrograde. From 1 Chronicles we learn that the Ammonites had begun the campaign by besieging Medeba, a trans-Jordanic Israelitish city. The answer of Joab was to lay siege to Rabbath, the capital of Ammon, an almost impregnable fastness, perched on a cliff, and surrounded on all sides but one by steep ravines.

Apparently his bold strategy led to the abandonment of the attack on Medeba, and to the hurried march of its besiegers to relieve Rabbath. Probably the Syrian allies had been before Medeba, and suddenly appeared in Joab's rear. Their advance led the besieged to attempt a sortie, so that Joab was between two fires. It was a difficult position. Whichever foe he attacked, his retreat was cut off, and another enemy was ready to hurl itself on his rear. There was no time for maneuvering, and nothing for it but to face both assailants. So, without hesitation he made his dispositions. The new-comers, the Syrians, were evidently the more formidable, and Joab picked the best men to deal with them under his own command, while his brother Abishai was to give account of the Ammonites, who were pouring out of Rabbath. There is sometimes advantage in being Mr. Facing-both-ways.' We are often surrounded by allied evils or sins; for all our vices are kindred, and help each other, and all public or social iniquities are in league against the army of righteousness. We have to be many-sided in our attacks on what is wrong, as well as in our development of what is right.

Danger woke the best in Joab. Fierce and truculent as he often was, he had a hero's mettle in him, and in that dark hour he flamed like a pillar of light. His ringing words to his brother as they parted, not knowing if they would ever meet again, are like a clarion call. They extract encouragement out of the separation of forces, which might have depressed, and cheerily pledge the two divisions to mutual help. What was to happen, Joab, if the Syrians were too strong for thee, and the Ammonites for Abishai? That very possible contingency is not contemplated in his words. Rash confidence is unwise, but God's soldiers have a right to go into battle not anticipating utter defeat. Such expectation is apt to fulfil itself, and, on the other hand, to believe that we shall conquer goes a long way towards making us conquerors.

Does not Joab's pledge of mutual help carry in it a lesson applicable to all the divisions of God's great army? In the presence of the coalition of evil, is not the separation of the friends of good, madness? When bad men unite, should not good men hold together? The defeat or victory of one is the defeat or victory of all. We serve under the same banner, and, instead of shutting up our sympathies within the narrow limits of our own regiment, and even having a certain satisfaction at the difficulties into which another has got, we should feel that, if one member suffer, all the members suffer with it,' and should be ready to help all our fellow-soldiers who need help. Self-preservation as well as comradeship, and, above all, loyalty to Him for whom we fight,, should lead to that; for, if Abishai is crushed, Joab will be in sorer peril.

His other word is equally pregnant. Be of good courage' is an exhortation always in season for Christ's soldiers, for, whatever are their foes, He that is with them is more than they that are with' their enemies. One man with Christ to back him may always be sure of victory. Calculations of probabilities and of resources may often yield occasion for despondency if we calculate only what appears to sense, but if we bring Christ into the calculation we shall be of good cheer. The Lord is my light and my salvation; whom shall I fear?'

We may note, too, the stimulating motive drawn from the thought of what Israel's army fought for,-' Our people, and the cities of our God.' Patriotism and devotion coalesced, and, like two contiguous flames in some duplex lamp, each made the other burn the brighter. So we may feel that we have the highest good of our people,' our brethren, in view, and that, in helping them and warring against evil, we are fighting for what belongs to God.

High courage, the effort to do their very best, and not to spare blood or life in the fight, blended nobly ha Joab and his brother with recognition of God's supreme determination of the event. Nothing can stand before men who live and fight in such a temper as that. The early conquests of Mohammedanism were secured by just such a blending of courage and submission. These were vulgar and poor, compared with the victories that would attend a Church which was animated by these principles in the higher form in which Christianity presents them.

The account of the victory is remarkable. It is surely not by accident that no word is said about fighting. Note that it was as Joab drew nigh unto the battle' that the Syrians fled as if in sudden panic, and infected the Ammonites with their terror. We hear nothing of men slain, or of any actual crossing of swords. Contrast 2 Samuel 10:18, which tells of a real fight. It is, perhaps, not pressing omissions too far to suggest that the narrative favors the supposition of a bloodless victory. The dangers that often appall Christ's servants have a way of often disappearing when they are marched boldly up to. Like ghosts, they vanish when accosted.

So ended one campaign. But Hadad-ezer, the soul of the coalition, was not crushed, and the latter part of the passage tells of his renewed attempt. Partial defeat stirs up our foes to stronger struggles. The league was extended to include Syrian states farther east, and a still more formidable expedition was fitted out to attack this dangerous upstart king of Israel, who was casting his shadow so far. Such is always the case. We are never in more danger of fresh assailants than when we have won some victory over evil in ourselves or around us. David repeated his former tactics. Not waiting to be attacked, and to have the soil of Israel profaned and wasted by enemies, he crossed Jordan to meet the would-be invader, and, when he met him, struck hard, and crushed him and his host, slew the commander, and dispersed the thunder-cloud. The coalition broke down. Hadad-ezer's tributaries were glad to shake off his yoke and transfer their allegiance to David.

Nothing succeeds like Success.' The alliances between worldly men banded against God's soldiers are held together by self-interest, and, when that can be best secured by deserting a man when he is down, away go all the allies, tumbling over each other in their haste to be the first to desert and bring feigned submission to the conqueror. The jackals leave the sick lion. The Syrians had had enough of helping Ammon, and Rabbath might fall without their lifting a finger. So hollow are the world's coalitions against God and His anointed!

MHCC: 2Sa 10:15-19

Here is a new attempt of the Syrians. Even the baffled cause will make head as long as there is any life in it; the enemies of the Son of David do so. But now the promise made to Abraham, Gen 15:18, and repeated to Joshua, Jos 1:4, that the borders of Israel should extend to the river Euphrates, was performed. Learn hence, that it is dangerous to help those who have God against them; for when they fall, their helpers will fall with them.

Matthew Henry: 2Sa 10:15-19

Here is, 1. A new attempt of the Syrians to recover their lost honour and to check the progress of David's victorious arms. The forces that were lately dispersed rallied again, and gathered themselves together, 2Sa 10:15. Even the baffled cause will make head as long as there is any life in it; the enemies of the Son of David do so, Matt, 2Sa 22:34; Rev 19:19. These, being conscious of their insufficiency, called in the aid of their allies and dependencies on the other side of the river (2Sa 10:16), and, being thus recruited, they hoped to make their part good against Israel, but they knew not the thoughts of the Lord, for he gathered them as sheaves into the floor; see Mic 4:11-13. 2. The defeat of this attempt by the vigilance and valour of David, who, upon notice of their design, resolved not to stay till they attacked him, but went in person at the head of his army over Jordan (2Sa 10:17), and, in a pitched battle, routed the Syrians (2Sa 10:18), slew 7000 men, who belonged to 700 chariots, and 40,000 other soldiers, horse and foot, as appears by comparing 1Ch 19:18. Their general was killed in the battle, and David came home in triumph, no doubt. 3. The consequence of this victory over the Syrians. (1.) David gained several tributaries, 2Sa 10:19. The kings, or petty princes, that had been subject to Hadarezer, when they saw how powerful David was, very wisely made peace with Israel, whom they found they could not make war with, and served them, since they were able to give them protection. Thus the promise made to Abraham (Gen 15:18), and repeated to Joshua (Jos 1:4), that the borders of Israel should extend to the river Euphrates, was performed, at length. (2.) The Ammonites lost their old allies: The Syrians feared to help the children of Ammon, not because they had an unrighteous cause (justifying a crime which was a breach of the law of nations), but because they found it was an unsuccessful cause. It is dangerous helping those that have God against them; for, when they fall, their helpers will fall with them.

Jesus Christ, the Son of David, sent his ambassadors, his apostles and ministers, after all his servants the prophets, to the Jewish church and nation; but they treated them shamefully, as Hanun did David's ambassadors, mocked them, abused them, slew them; and it was this that filled the measure of their iniquity, and brought upon them ruin without remedy (Mat 21:35, Mat 21:41, Mat 22:7; compare 2Ch 26:16); for Christ takes the affronts and injuries done to his ministers as done to himself and will avenge them accordingly.

Keil-Delitzsch: 2Sa 10:17-18

David went with all Israel (all the Israelitish forces) against the foe, and smote the Aramaeans at Helam , where they had placed themselves in battle array, slaying seven hundred charioteers and forty thousand horsemen, and so smiting (or wounding) the general Shobach that he died there, i.e., that he did not survive the battle (Thenius). With regard to the different account given in the corresponding text of the Chronicles as to the number of the slain, see the remarks on 2Sa 10:6. It is a fact worthy of notice, that the number of men who fell in the battle (seven hundred receb and forty thousand parashim , according to the text before us; seven thousand receb and forty thousand ragli , according to the Chronicles) agrees quite as well with the number of Aramaeans reported to be taken prisoners or slain, according to 2Sa 8:4 and 1Ch 18:4-5 (viz., seventeen hundred parashim or a thousand receb , and seven thousand parashim and twenty thousand ragli of Aram-Zoba, and twenty-two thousand of Aram-Damascus), as could possibly be expected considering the notorious corruption in the numbers as we possess them; so that there is scarcely any doubt that the number of Aramaeans who fell was the same in both accounts (2 Samuel 8 and 10), and that in the chapter before us we have simply a more circumstantial account of the very same war of which the result is given in 2 Samuel 8 and 1Ch 13:1-14.

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.