Text -- 2 Samuel 17:29 (NET)

17:29 honey, curds, flocks, and cheese. For they said, “The people are no doubt hungry, tired, and thirsty there in the desert.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 17:29

Having been in the wilderness. Thus God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families.

JFB: 2Sa 17:27-29

The necessities of the king and his followers were hospitably ministered to by three chiefs, whose generous loyalty is recorded with honor in the sacred narrative.

JFB: 2Sa 17:27-29

Must have been a brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on the conquest of that country.

JFB: 2Sa 17:27-29

(See 2Sa 9:4). Supposed by some to have been a brother of Bath-sheba, and

JFB: 2Sa 17:27-29

A wealthy old grandee, whose great age and infirmities made his loyal devotion to the distressed monarch peculiarly affecting. The supplies they brought, which (besides beds for the weary) consisted of the staple produce of their rich lands and pastures, may be classified as follows: eatables--wheat, barley, flour, beans, lentils, sheep, and cheese; drinkables--"honey and butter" or cream, which, being mixed together, form a thin, diluted beverage, light, cool, and refreshing. Being considered a luxurious refreshment (Son 4:11), the supply of it shows the high respect that was paid to David by his loyal and faithful subjects at Mahanaim.

JFB: 2Sa 17:29

Spread out beyond the cultivated tablelands into the steppes of Hauran.

TSK: 2Sa 17:29

cheese of kine : 1Sa 17:18

for David : Luk 8:3; Phi 4:15-19

to eat : 2Sa 17:2; Psa 34:8-10, Psa 84:11

The people : Jdg 8:4-6; Ecc 11:1, Ecc 11:2; Isa 21:14, Isa 58:7

in the wilderness : 2Sa 16:2, 2Sa 16:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 17:29

Cheese of kine - Or, as others, "milch cows,"which is more in accordance with the context, being coupled with "sheep,"and is more or less borne out etymologically by the Arabic. God’ s care for David was evident in the kindness of these people.

Poole: 2Sa 17:29

i.e. Having been

in the wilderness which is an easy and common ellipsis. Or, because of (so the Hebrew particle beth is oft used) the wilderness , which they have passed through, in which provisions are very scarce.

Haydock: 2Sa 17:29

Calves. Many translate the Hebrew, "cheese of kine." (Theodotion) ---

"Calves fed with milk." (Haydock) ---

Wilderness, where they had been; unless this be placed out of its natural order. (Calmet) ---

The value of a present depends greatly on the time when it is made. (Haydock) ---

"How much dost thou esteem a hospitable reception in a wilderness?" &c. (Seneca, Ben. vi. 15.)

Gill: 2Sa 17:29

And honey and butter,.... Honey was much in use with the ancients; Homer ^b speaks of it as a part of the provisions at a feast, and as food with which persons were nourished and brought up; and the ancient Scythians lived on milk and honey ^c; and this and butter were pretty much the food of the people in Judea; see Isa 7:15,

and sheep; with which and goats the land of Gilead abounded; see Son 4:1,

and cheese of kine: made of the milk of cows, as it commonly is:

for David, and for the people that were with him, to eat; and no doubt they brought wine with them for them to drink; the men that brought these, some brought one sort, and some another, or however different parcels of the same, and did not join in one present; for they came from different parts:

for they said, the people is hungry, and weary, and thirsty, in the wilderness; where they had been some time, and out of which they had just come, and so weary with travelling, and therefore brought beds to lie down and rest upon; and being hungry and thirsty, through want of bread and water in the wilderness, they brought them both eatables and drinkables; for though the latter is not expressed, it is to be understood, as the word "thirsty" supposes.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 17:29

¹ tn Heb “cheese of the herd,” probably referring to cheese from cow’s milk (rather than goat’s milk).

² tn Or “wilderness” (so KJV, NASB, NRSV, TEV, NLT).

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 17:1-29

1 Ahithophel's counsel is overthrown by Hushai's, according to God's appointment.

15 Secret intelligence is sent unto David.

23 Ahithophel hangs himself.

25 Amasa is made captain.

27 David at Mahanaim is furnished with provisions.

MHCC: 2Sa 17:22-29

Ahithophel hanged himself for vexation that his counsel was not followed. That will break a proud man's heart which will not break a humble man's sleep. He thought himself in danger, concluding, that, because his counsel was not followed, Absalom's cause would fail; and to prevent a possible public execution, he does justice upon himself. Thus the breath is stopped, and the head laid low, from which nothing could be expected but mischief. Absalom chased his father. But observe how God sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families. Our King needs not our help; but he assures us, that what we do for the least of his brethren, who are sick, poor, and destitute, shall be accepted and recompensed as if done to himself.

Matthew Henry: 2Sa 17:22-29

Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, 2Sa 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (2Sa 2:8), David now made his head-quarters, 2Sa 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception.

II. The death of Ahithophel, 2Sa 17:23. He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (2Sa 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (2Sa 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10.

III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, 2Sa 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, 2Sa 17:26. Absalom made one Amasa his general (2Sa 17:25), whose father was by birth Jether, an Ishmaelite (1Ch 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (1Ch 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name.

IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, 2Sa 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (2Sa 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., 2Sa 17:28, 2Sa 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.

Keil-Delitzsch: 2Sa 17:27-29

When David came to Mahanaim, some of the wealthier citizens of the land to the east of the Jordan supplied the men who were with him with provisions. This is mentioned as the first sign that the people had not all fallen away from David, but that some of the more distinguished men were still firm in their adherence. Shobi, the son of Nahash or Rabbah , the capital of the Ammonites (see 2Sa 11:1), was possibly a son of Nahash the deceased king of the Ammonites, and brother of Hanun, who was defeated by David (2Sa 10:1-2), and one of those to whom David had shown favour and kindness when Rabbah was taken. At the same time, it is also quite possible that Shobi may have been an Israelite, who was merely living in the capital of the Ammonites, which had been incorporated into the kingdom of David, as it is evident from 2Sa 17:25 that Nahash was not an uncommon name among the Israelites. Machir the son of Ammiel of Lodebar (see at 2Sa 9:4), and Barsillai of Roglim the Gileadite. Roglim was a town in Gilead, which is only mentioned once again, viz., in 2Sa 19:32, and of which nothing further is known. They brought "bedding, basins, earthenware, and wheat, barley, meal, and parched grains, beans, lentils and parched ."The position of the verb, which is not placed between the subject and the object of the sentence, but only at the close of the whole series of objects, is certainly unusual; but this does not warrant any alteration of the text. For if we were to supply a verb before משׁכּב , as having fallen out of the text, it would be necessary, since הגּישׁוּ follows without a copula, to divide the things enumerated into two classes, so as to connect one portion of the objects with הגּישׁוּ , which is obviously unnatural. The early translators who interpolate a verb before the objects have therefore also supplied the copula w before הגּישׁוּ . There is still less ground for supplying the number 10, as having dropped out before משׁכּב and ספּות , as the lxx have done, since none of the translators of the other ancient versions had any such reading. משׁכּב , couch or bed, is used here for bedding. ספּות , basins, probably field-kettles. The repetition of וקלי is very striking; nevertheless the second must not be struck out without further ground as a supposed copyist's error. As they not only ate parched ears or grains of wheat (see at Lev 2:14), but were also in the habit of drying pulse, pease, and lentils before eating them (vid., Harmar, Beobachtungen , i. pp. 255-6), the second קלי may be understood as referring to parched pulse. The ἁπ. λεγ. בּקר שׁפות signifies, according to the Chaldee and the Rabbins, cheese of oxen (i.e., of cows), and according to the conjecture of Roediger (Ges . Thes . p. 1462), a peculiar kind of cheese, such as the Aeneze in the province of Nedjid still make,

(Note: According to Burckhardt's account ( Die Beduinen , p. 48), "after they have taken the butter from the butter-milk, they beat the latter again till it coagulates, and then dry it till it is quite hard. It is then rubbed to pieces, and in the spring every family stores up two or three lasts of it, which they eat mixed with butter.")

and for which the term σαφὼθ βοῶν retained by the lxx was probably the technical name. Theodotus, on the other hand, has γαλαθηνὰ μοσχάρια , milch-calves; and the Vulgate pingues vitulos , - both of them renderings which can certainly be sustained from the Arabic usage of speech, and would be more in accordance with the situation of the words, viz., after צאן . אמרוּ כּי , "for they said (or thought) the people have become hungry and faint and thirty in the desert,"i.e., in their flight to Mahanaim.

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

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

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

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

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

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

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

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

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

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

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

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

Constable: 2Sa 15:1--20:26

2. Absalom's attempt to usurp David's throne chs. 15-20

Absalom was never Yahweh's choice to succeed David (cf. 12:24-25; 1 Chron. 22:9-10). Therefore his attempt to dethrone the Lord's anointed was contrary to God's will and doomed to fail from the beginning. Even though he was personally fertile as a result of God's blessing (14:27), his plan brought God's punishment on himself, even his premature death, rather than further blessing.

Constable: 2Sa 16:15--18:1

The counsel of Ahithophel and Hushai 16:15-17:29

This is the central unit of chapters 5-20, and its central focus is the judgment that Hushai's advice was better than Ahithophel's (17:14). This advice is the pivot on which the fortunes of David swung in his dealings with Absalom.

Hushai was loyal to David primarily because David was the Lord's anointed (v. 18). His words to Absalom implied that he was supporting the revolution, but everything that Hushai said could have been taken as supporting David, which he did. They are masterful double entendre. He was really serving David in the presence of his son Absalom (v. 19).

"Hushai has kept his integrity, Absalom has been blinded by his own egoism, and the reader is permitted to see one example of the outworking of God's providence."²⁴⁸

In the ancient East people regarded the public appropriation of a king's concubines as an act that signaled the transfer of power to his successor.²⁴⁹ Here Absalom broke the Mosaic Law (Lev. 18:7-8) to gain power. By following Ahithophel's advice Absalom brought about one of the judgments God had predicted would come on David for his sin (12:11-12). This act was also a great insult to David, and it jeopardized Absalom's inheritance rights (cf. Reuben's similar sin, Gen. 35:22; 49:3-4). The king was reaping what he had sown (Gal. 6:7). Absalom's immorality may have taken place on the very roof where David had committed adultery (cf. 11:2).

"David had illicitly slept with a woman who was not his wife (cf. 11:4), and now his son is counseled to follow in his father's footsteps."²⁵⁰

In 17:9 Hushai warned that if only a small group of Absalom's men pursued David and David defeated them, the news would spread that Absalom had lost the battle. The people would then side with David. He proposed the ultimate flattery, namely, that Absalom himself should lead his troops into battle (v. 11). Yahweh sought to bring calamity on Absalom (v. 14) because Absalom sought to overthrow the Lord's anointed.

Enrogel (v. 17) was just south of Zion near where the Hinnom and Kidron Valleys join.²⁵¹ Ahithophel may have believed that Hushai's advice would result in Absalom's defeat and David's ultimate return to Jerusalem,²⁵² or he may have committed suicide out of humiliation (v. 23).

"All the utterly real issues between people and people and between God and people that swirl throughout II Samuel 9-20, I Kings 1-2 also swirl about Jesus as he moves toward the cross. One must think that the Gospel writers were acutely aware of this when they depicted Jesus' Maundy Thursday walk to the Mount of Olives in ways so graphically reminiscent of the passion' of the first Meshiach in II Samuel 15:13-37. Even the detail of Judas' betrayal of Jesus, and his subsequent suicide, have no remote parallel anywhere in Scripture, with the remarkable exception of Ahithophel, who betrayed the Lord's anointed and thus opened the door to suicidal despair (II Samuel 17:23)."²⁵³

Mahanaim on the Jabbok in Transjordan had been Ish-bosheth's capital (2:8). Probably David went there because the inhabitants favored him for his goodness to Mephibosheth, Saul's grandson. Amasa was the son of Jithra (or Jether) an Ishmaelite (not Israelite; cf. 1 Chron. 2:17) and the son of Joab's cousin Abigail. Absalom's army also camped in Transjordan in the Gilead hills probably south of Mahanaim.

Those who helped David included Shobi (v. 27), the son of Nahash, who had been king of Ammon, and who was probably the brother of Hanun, the present Ammonite king who had humiliated David's well-wishers (ch. 10). Ammon was presently subservient to Israel. David and Joab had subdued Ammon about 14 years earlier (12:26-31). Machir had been the host of Mephibosheth before David assumed his support and moved him to Jerusalem from Lo-debar (9:1-5). Barzillai was a wealthy supporter of David from Rogelim, a town farther to the north in Gilead. Shobi, Machir, and Barzillai demonstrate other characteristics of true friends: they initiated help for David and supplied him abundantly with his needs and wants.

If all Christians are God's anointed (and we are, 1 John 2:27), even though former friends disappoint, forsake, and betray us, the Lord will preserve and protect us (cf. Heb. 13:5-6). He will even raise us from the dead to keep His promises to us (cf. Heb. 11:19). Our responsibility is simply to follow the Lord faithfully in spite of opposition, as we see David doing in this story.

Guzik: 2Sa 17:1-29

2 Samuel 17 - Absalom Decides His Direction

A. The advice of Ahithophel and of Hushai.

1. (1-4) The counsel of Ahithophel.

Moreover Ahithophel said to Absalom, "Now let me choose twelve thousand men, and I will arise and pursue David tonight. I will come upon him while he is weary and weak, and make him afraid. And all the people who are with him will flee, and I will strike only the king. Then I will bring back all the people to you. When all return except the man whom you seek, all the people will be at peace." And the saying pleased Absalom and all the elders of Israel.

a. I will arise and pursue David tonight: Ahithophel advised a quick, selective attack against David only (I will strike only the king). He advised urgency, doing while David was still west of the Jordan River.

b. I will strike only the king: This slip of the tongue was more like an unknowing prophecy. Deep in his heart even Ahithophel knew that David was the real king.

c. And the saying please Absalom and all the elders of Israel: Ahithophel's plan was smart. It was bold and had a high probably of success and it would spare Israel a protracted civil war between the supporters of David and the supporters of Absalom.

2. (5-10) Hushai disagrees with Ahithophel's advice.

Then Absalom said, "Now call Hushai the Archite also, and let us hear what he says too." And when Hushai came to Absalom, Absalom spoke to him, saying, "Ahithophel has spoken in this manner. Shall we do as he says? If not, speak up." So Hushai said to Absalom: "The advice that Ahithophel has given is not good at this time. For," said Hushai, "you know your father and his men, that they are mighty men, and they are enraged in their minds, like a bear robbed of her cubs in the field; and your father is a man of war, and will not camp with the people. Surely by now he is hidden in some pit, or in some other place. And it will be, when some of them are overthrown at the first, that whoever hears it will say, 'There is a slaughter among the people who follow Absalom.' And even he who is valiant, whose heart is like the heart of a lion, will melt completely. For all Israel knows that your father is a mighty man, and those who are with him are valiant men."

a. Now call Hushai the Archite: It is a remarkable evidence of the hand of God and answer to David's prayer in 2 Samuel 15:31 that Absalom even asked for another opinion after such wise, well-received counsel.

b. The advice that Ahithophel has given is not good at this time: We can imagine that Hushai's heart sank when heard of the smart plan Ahithophel suggested. He had to quickly think of a counter-plan so that he could defeat the counsel of Ahithophel, as David asked him to do in 2 Samuel 15:32-35.

c. You know your father and his men, that they are mighty men: Hushai refers to the David of the past, not the David of the present. Hushai saw David with his own eyes and saw that he was not strong and mighty. He hoped that Absalom would vividly remember the David of the past.

d. Like a bear robbed of her cubs in the field . . . by now he is hidden is some pit: Hushai knew David could barely keep himself together, but he effectively painted the picture that David and his men were dangerous and should not be attacked quickly.

e. There is a slaughter among the people who follow Absalom: Hushai's point is that it was too risky to attack David immediately. We can imagine that he said all this praying that God would indeed answer David's prayer and defeat the counsel of Ahithophel.

3. (11-13) Hushai advises Absalom to raise a huge army and get David in person.

"Therefore I advise that all Israel be fully gathered to you, from Dan to Beersheba, like the sand that is by the sea for multitude, and that you go to battle in person. So we will come upon him in some place where he may be found, and we will fall on him as the dew falls on the ground. And of him and all the men who are with him there shall not be left so much as one. Moreover, if he has withdrawn into a city, then all Israel shall bring ropes to that city; and we will pull it into the river, until there is not one small stone found there."

a. I advise that all Israel be fully gathered: This would take time. Hushai not only wanted to defeat the counsel of Ahithophel, he also wanted to do whatever he could to buy David more time before the inevitable attack came.

b. And that you go to battle in person: This suggestion favored Absalom's vanity. He could prove that he is a mighty soldier like his father David. In Ahithophel's plan Ahithophel led the battle; in Hushai's plan Absalom led the battle.

4. (14) Absalom and the elders favor Hushai's advice.

So Absalom and all the men of Israel said, "The advice of Hushai the Archite is better than the advice of Ahithophel." For the LORD had purposed to defeat the good advice of Ahithophel, to the intent that the LORD might bring disaster on Absalom.

a. The advice of Hushai the Archite is better than the advice of Ahithophel: This was the first time anyone said this - people always favored the advice of Ahithophel. One reason Absalom liked Hushai's advice was because it appealed to his vanity.

b. The LORD had purposed to defeat the good advice of Ahithophel: This was the greater reason why the advice of Ahithophel was rejected. God was in control. The throne of Israel belonged to Him, and He could grant it or deny at His will.

i. Absalom had the smartest man in Israel on his side, but David's prayer was mightier than Ahithophel's smarts. God could lead Ahithophel to give foolish counsel that was listened to (as in 2 Samuel 16:20-23). Or, God could allow Ahithophel to give great advice and yet have it be rejected. God was in control; the LORD had purposed.

ii. "This is one of the great principles of life which every page of the Bible emphasizes and illustrates. Men cannot escape God. They go their own way, but that way never sets them free from the authority and the invincible power of God." (Morgan)

iii. Why did had the LORD purposed to defeat the good advice of Ahithophel? Because David prayed. Prayer moves the hand of God, and David prayed: O Lord, I pray, turn the counsel of Ahithophel into foolishness! (2 Samuel 15:31).

c. That the LORD might bring disaster on Absalom: In all of this there was a severe chastening for David, and he knew it well. Yet God did not forsake David during this time of chastening. He was there for David at this time also. He was not out to destroy David, but to correct him.

B. David is warned of Absalom's plan.

1. (15-16) Zadok sends his sons to tell David.

Then Hushai said to Zadok and Abiathar the priests, "Thus and so Ahithophel advised Absalom and the elders of Israel, and thus and so I have advised. Now therefore, send quickly and tell David, saying, 'Do not spend this night in the plains of the wilderness, but speedily cross over, lest the king and all the people who are with him be swallowed up.'"

a. Hushai said to Zadok and Abiathar the priests: This is exactly what David had in mind when he send Hushai and the priests back to Absalom (2 Samuel 15:35-36).

b. Do not spend this night in the plains of the wilderness, but speedily cross over: Hushai meant that David should cross over the Jordan River, giving him room and time to regroup before Absalom's attack.

2. (17-22) David is warned.

Now Jonathan and Ahimaaz stayed at En Rogel, for they dared not be seen coming into the city; so a female servant would come and tell them, and they would go and tell King David. Nevertheless a lad saw them, and told Absalom. But both of them went away quickly and came to a man's house in Bahurim, who had a well in his court; and they went down into it. Then the woman took and spread a covering over the well's mouth, and spread ground grain on it; and the thing was not known. And when Absalom's servants came to the woman at the house, they said, "Where are Ahimaaz and Jonathan?" So the woman said to them, "They have gone over the water brook." And when they had searched and could not find them, they returned to Jerusalem. Now it came to pass, after they had departed, that they came up out of the well and went and told King David, and said to David, "Arise and cross over the water quickly. For thus has Ahithophel advised against you." So David and all the people who were with him arose and crossed over the Jordan. By morning light not one of them was left who had not gone over the Jordan.

a. A man's house in Bahurim: Jonathan and Ahimaaz could find help along the way. The whole nation had not gone over to Absalom, especially since he publicly disgraced David's concubines.

b. So David and all the people who were with him arose and crossed over the Jordan: Because of this successful intelligence operation, David escaped the immediate danger from Absalom.

2. (23) Ahithophel commits suicide.

Now when Ahithophel saw that his advice was not followed, he saddled a donkey, and arose and went home to his house, to his city. Then he put his household in order, and hanged himself, and died; and he was buried in his father's tomb.

a. When Ahithophel saw that his advice was not followed: Ahithophel did not kill himself over hurt feelings because his counsel was rejected. Instead, he was wise enough to know that under Hushai's plan Absalom would fail and Ahithophel would be implicated in the conspiracy. He knew all would be lost.

b. He put his household in order, and hanged himself: Ahithophel committed suicide, and we know that suicide is a sin because it is self-murder and God commands, you shall not murder (Exodus 20:13). Yet suicide should not be regarded as an unforgivable sin. Anyone who does commit suicide has given in to the lies and deceptions of Satan, whose purpose is to kill and destroy (John 10:10).

i. "Suicide is always the ultimate action of cowardice. In the case of Saul, and in many similar cases, it is perfectly natural; but let it never be glorified as heroic. It is the last resort of the man who dare not stand up to life." (Morgan <ExpandedMorgan.htm>)

ii. "I desire to call your attention to the text on account of its very remarkable character. 'He put his house in order, and hanged himself.' To put his house in order, showed that he was a prudent man; to hang himself, proved that he was a fool. Herein is a strange mixture of discretion and desperation, mind and madness. Shall a man have wisdom enough to arrange his worldly affairs with care, and yet shall he be so hapless as to take his own life afterwards?" (Spurgeon)

iii. "Thousands set their houses in order, but destroy their souls; they look well to their flocks and their herds, but not to their hearts' best interests. They gather broken shells with continuous industry, but they throw away priceless diamonds. They exercise forethought, prudence, care, everywhere but where they are most required. They save their money, but squander their happiness; they are guardians of their estates, but suicides of their souls." (Spurgeon)

3. (24-26) Absalom crosses the Jordan to pursue David.

Then David went to Mahanaim. And Absalom crossed over the Jordan, he and all the men of Israel with him. And Absalom made Amasa captain of the army instead of Joab. This Amasa was the son of a man whose name was Jithra, an Israelite, who had gone in to Abigail the daughter of Nahash, sister of Zeruiah, Joab's mother. So Israel and Absalom encamped in the land of Gilead.

a. Absalom crossed over the Jordan, he and all the men of Israel with him: Now Absalom was the head of Israel's army. It was good for Absalom's vanity, but bad for success on the battlefield.

i. "Absalom's vanity ensured his ruin." (Morgan)

b. Absalom made Amasa captain of the army instead of Joab: Amasa was the son of a niece of David and a cousin of Joab.

4. (27-29) David finds supporters in Gilead.

Now it happened, when David had come to Mahanaim, that Shobi the son of Nahash from Rabbah of the people of Ammon, Machir the son of Ammiel from Lo Debar, and Barzillai the Gileadite from Rogelim, brought beds and basins, earthen vessels and wheat, barley and flour, parched grain and beans, lentils and parched seeds, honey and curds, sheep and cheese of the herd, for David and the people who were with him to eat. For they said, "The people are hungry and weary and thirsty in the wilderness."

a. Shobi . . . Machir . . . Barzillai: These otherwise obscure men are given special mention because they helped David in a time of great need. Friends in need are friends in deed.

b. The people are hungry and weary and thirst in the wilderness: These helpers of David were not dramatic warriors, but they helped David in this crisis as much as the bravest soldier. They were specially sent by God to comfort David in his affliction.

i. "It was as though God stooped over that stricken soul, and as the blows of the rod cut long furrows in the sufferer's back, the balm of Gliead was poured into the gaping wounds. Voices spoke more gently; hands touched his more softly; pitiful compassion rained tender assurances about his path; and, better than all, the bright-harnessed angels of God's protection encamped about his path and his lying down." (Meyer)

© 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 17 (Chapter Introduction)

Overview

2Sa 17:1, Ahithophel’s counsel is overthrown by Hushai’s, according to God’s appointment; 2Sa 17:15, Secret intelligence is sent unto David; 2Sa 17:23, Ahithophel hangs himself; 2Sa 17:25, Amasa is made captain; 2Sa 17:27, David at Mahanaim is furnished with provisions.

Poole: 2 Samuel 17 (Chapter Introduction)

SAMUEL CHAPTER 17

Hushai, David’ s friend, being, by David’ s order, gone over to Absalom, by God’ s appointment overthroweth Ahithophel’ s counsel, 2Sa 17:1-14 . Hushai certifieth David thereof, and adviseth him forthwith to march on, 2Sa 17:15-21 . David passeth over Jordan, 2Sa 17:22 . Ahithophel hangeth himself, 2Sa 17:23 . David cometh to Mahanaim: Absalom passeth over Jordan, making Amasa the captain of his host, 2Sa 17:21-26 . David is there furnished with provisions by his friends, 2Sa 17:27-29 .

I am so well assured of the goodness of this counsel, that I will venture my own person and life in execution of it.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 17 (Chapter Introduction)

(v. 1-21) Ahithophel's counsel overthrown.

(2Sa 17:22-29) He hangs himself, Absalom pursues David.

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 17 (Chapter Introduction)

The contest between David and Absalom is now hasting towards a crisis. It must be determined by the sword, and preparation is made accordingly in this chapter. I. Absalom calls a council of war, in which Ahithophel urges despatch (2Sa 17:1-4), but Hushai recommends deliberation (2Sa 17:5-13); and Hushai's counsel is agreed to (2Sa 17:14), for vexation at which Ahithophel hangs himself (2Sa 17:23). II. Secret intelligence is sent to David (but with much difficultly) of their proceedings (2Sa 17:15-21). III. David marches to the other side Jordan (2Sa 17:22-24), and there his camp is victualled by some of his friends in that country (2Sa 17:27-29). IV. Absalom and his forces march after him into the land of Gilead on the other side Jordan (2Sa 17:25, 2Sa 17:26). There we shall, in the next chapter, find the cause decided by a battle: hitherto, every thing has looked black upon poor David, but now the day of his deliverance begins to dawn.

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 17 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 17

This chapter relates the advice Ahithophel gave to march out speedily with a number of men in pursuit of David, which at first seemed agreeable, 2Sa 17:1; but Hushai's opinion being asked, and he giving counsel to raise a larger army, which required time, and was taken to, hereby the counsel of Ahithophel was defeated, 2Sa 17:5; upon which he hanged himself, 2Sa 17:23; these different counsels being communicated by Hushai to the priests, they found means to transmit them to David, with an instruction to him to pass over Jordan immediately; which he did, and pitched in Gilead, and whither he was followed by Absalom, 2Sa 17:15; and where he met with a supply of provisions for his army from some eminent persons in and near that place, 2Sa 17:27.