Text -- 2 Samuel 18:26 (NET)

18:26 Then the watchman saw another man running. The watchman called out to the gatekeeper, “There is another man running by himself.” The king said, “This one also is bringing good news.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Sa 18:24-32

That is, in the tower-house on the wall that overhung the gate of Mahanaim. Near it was a watchtower, on which a sentinel was posted, as in times of war, to notify every occurrence. The delicacy of Ahimaaz' communication was made up by the unmistakable plainness of Cushi's. The death of Absalom was a heavy trial, and it is impossible not to sympathize with the outburst of feeling by which David showed that all thoughts of the victory he had won as a king were completely sunk in the painful loss he had sustained as a father. The extraordinary ardor and strength of his affection for this worthless son break out in the redundancy and vehemence of his mournful ejaculations.

Commentary -- Word/Phrase Notes (per Verse)

Gill: 2Sa 18:26

And the watchman saw another man running,.... At a further distance:

and the watchman called unto the porter; that kept the gate, under which the watchtower was:

and said, behold, another man runneth alone; as the other, and has the same appearance of a messenger:

and the king said, he also bringeth tidings; it being usual then, as now, to dispatch one messenger after another, as fresh accounts coming in made it necessary.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 18:1-33

1 David viewing the armies in their march gives them charge of Absalom.

6 The Israelites are sorely smitten in the wood of Ephraim.

9 Absalom, hanging in an oak is slain by Joab, and cast into a pit.

18 Absalom's place.

19 Ahimaaz and Cushi bring tidings to David.

33 David mourns for Absalom.

Maclaren: 2Sa 18:18-33

2 Samuel 18:18-33

The first verse of this passage and the one preceding it give a striking contrast between the actual and the designed burial-place of Absalom. The great pit among the somber trees, where his bloody corpse was hastily flung, with three darts through his heart, and the rude cairn piled over it, were a very different grave from the ostentatious tomb in the king's dale,' which he had built to keep his memory green. This was what all his restless intrigues and unbridled passions and dazzling hopes had come to. He wanted to be remembered, and he got his wish; but what a remembrance! That gloomy pit preaches anew the vanity of vaulting ambition which overleaps itself,' and tells us once more that

Only the actions of the justSmell sweet, and blossom in the dust.'

I. The First Picture Here Shows A Glimpse Of The Battlefield,

And brings before us three men, each in different ways exhibiting how small a thing Absalom's death was to all but the heartbroken father, and each going his own road, heedless of what lay below the heap of stones. The world goes on all the same, though death is busy, and some heart-strings be cracked. The minute details which fill the most part of the story, lead up to, and throw into prominence, David's burst of agony at the close. The three men, Ahimaaz, Joab, and the Cushite (Ethiopian), are types of different kinds of self-engrossment, which is little touched by others' sorrows. The first, Ahimaaz, the young priest who had already done good service to David as a spy, is full of the joyous excitement of victory, and eager to run with what he thinks such good tidings. The word in 2 Samuel 18:19, bear tidings,' always implies good news; and the youthful warrior-priest cannot conceive that the death of the head of the revolt can darken to the king the joy of victory. He is truly loyal, but, in his youthful impetuosity and excitement, cannot sympathize with the desolate father, who sits expectant at Mahanaim. Right feeling and real affection often fail in sympathy, for want of putting oneself in another's place; and, with the best intentions, wound where they mean to cheer. A little imagination, guided by affection, would have taught Ahimaaz that the messenger who told David of Absalom's death would thrust a sharper spear into his heart than Joab had driven into Absalom's.

Joab is a very different type of indifference. He is too much accustomed to battle to be much flushed with victory, and has killed too many men to care much about killing another. He is cool enough to measure the full effect of the news on David; and though he clearly discerns the sorrow, has not one grain of participation in it. He has some liking for Ahimaaz, and so does not wish him to run, but dissuades him on the ground (2 Samuel 18:22, Revised Version) that he will win no reward. That is the true spirit of the mercenary, who cannot conceive of a man taking trouble unless he gets paid for it somehow, and will fight and kill, all in the way of business, without the least spark of enthusiasm for a cause. Hard stolidity and brutal carelessness shielded him from any womanish' tenderness. Absalom was dead, and he had killed him. It was a good thing, for it had put out the fire of revolt. No doubt David would be sorry, but that mattered little. Only it was better for the message to go by some one whose fate was of no consequence. So he picks out the Cushite,' probably an Ethiopian slave; and if David in his anguish should harm him, nobody will be hurt but a friendless stranger. The Cushite gets his orders; and he too is, in another fashion, careless of their contents and effect. Without a word, he bows himself to Joab, and runs, as unconcerned as the paper of a letter that may break a heart. Ahimaaz still pleads to go, and, gaining leave, takes the road across the Jordan valley, which was probably easier, though longer; while the other messenger went by the hills, which was a shorter and rougher road.

II. The Scene Shifts To Mahanaim, Where David Had Found Refuge.

He can scarcely have failed to take an omen from the name, which commemorated how another anxious heart had camped there, and been comforted, when it saw the vision of the encamping angels above its own feeble, undefended tents, and Jacob called the name of that place Mahanaim' (that is, Two Camps'). How the change of scene in the narrative helps its vividness, and makes us share in the strain of expectancy and the tension of watching the approaching messengers! The king, restless for news, has come out to the space between the outer and inner gates, and planted a lookout on the gate-house roof. The sharp eyes see a solitary figure making for the city, across the plain. David recognizes that, since he is alone, he must be a messenger; and now the question is, What has he to tell? We see him coming nearer, and share the suspense. Then the second man appears; and clearly something more had happened, to require two. What was it? They run fast; but the moments are long till they arrive. The watchman recognizes Ahimaaz by his style of running; and David wistfully tries to forecast his tidings from his character. It is a pathetic effort, and reveals how anxiously his heart was beating.

As soon as Ahimaaz is within earshot, though panting with running, no doubt, he shouts, with what breath is left, the one word, Peace!' and then, at David's feet, tells the victory. Blessed be the Lord thy God'; the triumph was Jehovah's gift, and in it He had shown Himself David's God, and vindicated His servant's trust. But Ahimaaz is more devout and thankful than David. The king has neither praise and thankfulness to God nor to man. He has no pleasure in the victory; no interest in the details of the fight; no thankfulness for a restored kingdom; no word of eulogium for his soldiers; nothing but devouring anxiety for his unworthy son. How chilling to Ahimaaz, all flushed with eagerness, and proud of victory, and panting with running, and hungry for some word of praise, it must have been, to get for sole answer the question about Absalom! He shrinks from telling the whole truth, which, indeed, the Cushite was officially despatched to tell; but his enigmatic story of a great tumult as he left the field, of which he did not know the meaning, was meant to prepare for the bitter news. So he is bid to stand aside, and no words more vouchsafed to him. A cool reception, unworthy of David! As Ahimaaz stood there, neglected, he would think that the politic Joab was right after all.

The Cushite must have been close behind him, for he comes up as soon as the brief conversation is over. A deeper anxiety must have waited his tidings; for he must have something more to tell than victory. His first words add nothing to Ahimaaz's information. What, then, had he come for? David forebodes evil, and, with the monotony of a man absorbed in one anxiety, repeats verbatim his former question. Poor king! tie more than half knew the answer, before it was given. The Cushite with some tenderness veils the fate of Absalom in the wish that all the king's enemies may be as that young man is.' But the veil was thin, and the attempt to console by reminding of the fact that the dead man was an enemy as well as a son, was swept away like a straw before the father's torrent of grief.

III. The Sobs Of A Broken Heart Cannot Be Analyzed;

And this wail of almost inarticulate agony, with its infinitely pathetic reiteration, is too sacred for many words. Grief, even if passionate, is not forbidden by religion; and David's sensitive poet-nature felt all emotions keenly. We are meant to weep; else wherefore is there calamity? But there were elements in David's mourning which were not good. It blinded him to blessings and to duties. His son was dead; but his rebellion was dead with him, and that should have been more present to his mind. His soldiers had fought well, and his first task should have been to honor and to thank them. lie had no right to sink the king in the father, and Joab's unfeeling remonstrance, which followed, was wise and true in substance, though rough almost to brutality in tone. Sorrow which sees none of the blue because of one cloud, however heavy and thunderous, is sinful. Sorrow which sits with folded hands, like the sisters of Lazarus, and lets duties drift, that it may indulge in the luxury of unrestrained tears, is sinful. There is no tone of It is the Lord! let Him do what seemeth Him good,' in this passionate plaint; and so there is no soothing for the grief. The one consolation lies in submission. Submissive tears wash the heart clean; rebellious ones blister it.

David's grief was the bitter fruit of his own sin. He had weakly indulged Absalom, and had probably spared the rod, in the boy's youth, as he certainly spared the sword when Absalom had murdered his brother, His own immorality had loosened the bonds of family purity, and made him ashamed to punish his children. He had let Absalom flaunt and swagger and live in luxury, and put no curb on him; and here was the end of his foolish softness. How many fathers and mothers are the destroyers of their children to-day in the very same fashion! That grave in the wood might teach parents how their fatal fondness may end. Children, too, may learn from David's grief what an unworthy son can do to stuff his father's pillow with thorns, and to break his heart at last.

But there is another side to this grief. It witnesses to the depth and self-sacrificing energy of a father's love. The dead son's faults are all forgotten and obliterated by death's effacing fingers.' The headstrong, thankless rebel is, in David's mind, a child again, and the happy old days of his innocence and love are all that remain in memory. The prodigal is still a son. The father's love is immortal, and cannot be turned away by any faults. The father is willing to die for the disobedient child. Such purity and depth of affection lives in human hearts. So self-forgetting and incapable of being provoked is an earthly father's love. May we not see in this disclosure of David's paternal love, stripping it of its faults and excesses, some dim shadow of the greater love of God for His prodigals,--a love which cannot be dammed back or turned away by any sin, and which has found a way to fulfil David's impossible wish, in that it has given Jesus Christ to die for His rebellious children, and so made them sharers of His own kingdom?

MHCC: 2Sa 18:19-33

By directing David to give God thanks for his victory, Ahimaaz prepared him for the news of his son's death. The more our hearts are fixed and enlarged, in thanksgiving to God for our mercies, the better disposed we shall be to bear with patience the afflictions mixed with them. Some think David's wish arose from concern about Absalom's everlasting state; but he rather seems to have spoken without due thought. He is to be blamed for showing so great fondness for a graceless son. Also for quarrelling with Divine justice. And for opposing the justice of the nation, which, as king, he had to administer, and which ought to be preferred before natural affection. The best men are not always in a good frame; we are apt to over-grieve for what we over-loved. But while we learn from this example to watch and pray against sinful indulgence, or neglect of our children, may we not, in David, perceive a shadow of the Saviour's love, who wept over, prayed for, and even suffered death for mankind, though vile rebels and enemies.

Matthew Henry: 2Sa 18:19-33

Absalom's business is done; and we are now told,

I. How David was informed of it. He staid behind at the city of Mahanaim, some miles from the wood where the battle was, and in the utmost border of the land. Absalom's scattered forces all made homeward toward Jordan, which was the contrary way from Mahanaim, so that his watchmen could not perceive how the battle went, till an express came on purpose to bring advice of the issue, which the king sat in the gate expecting to hear, 2Sa 18:24.

1. Cushi was the man Joab ordered to carry the tidings (2Sa 18:21), an Ethiopian, so his name signifies, and some think that he was so by birth, a black that waited on Joab, probably one of the ten that had helped to dispatch Absalom (2Sa 18:15) as some think, though it was dangerous for one of those to bring the news to David, lest his fate should be the same with theirs that reported to him Saul's death, and Ish-bosheth's.

2. Ahimaaz, the young priest (one of those who brought David intelligence of Absalom's motions, 2Sa 17:17), was very forward to be the messenger of these tidings, so transported was he with joy that this cloud was blown over; let him go and tell the king that the Lord hath avenged him of his enemies, 2Sa 18:19. This he desired, not so much in hope of a reward (he was above that) as that he might have the pleasure and satisfaction of bringing the king, whom he loved, this good news. Joab knew David better than Ahimaaz did, and that the tidings of Absalom's death, which must conclude the story, would spoil the acceptableness of all the rest; and he loves Ahimaaz too well to let him be the messenger of those tidings (2Sa 18:20); they are fitter to be brought by a footman than by a priest. However, when Cushi was gone, Ahimaaz begged hard for leave to run after him, and with great importunity obtained it, 2Sa 18:22, 2Sa 18:23. One would wonder why he should be so fond of this office, when another was employed in it. (1.) Perhaps it was to show his swiftness; observing how heavily Cushi ran, and that he took the worse way, though the nearest, he had a mind to show how fast he could run, and that he could go the furthest way about and yet beat Cushi. No great praise for a priest to be swift of foot, yet perhaps Ahimaaz was proud of it. (2.) Perhaps it was in prudence and tenderness to the king that he desired it. He knew he could get before Cushi, and therefore was willing to prepare the king, by a vague and general report, for the plain truth which Cushi was ordered to tell him. If bad news must come, it is best that it come gradually, and will be the better borne.

3. They are both discovered by the watchman on the gate of Mahanaim, Ahimaaz first (2Sa 18:24), for, though Cushi had the lead, Ahimaaz soon outran him; but presently after Cushi appeared, 2Sa 18:26. (1.) When the king hears of one running alone he concludes he is an express (2Sa 18:25): If he be alone, there are tidings in his mouth; for if they had been beaten, and were flying back from the enemy, there would have been many. (2.) When he hears it is Ahimaaz he concludes he brings good news, 2Sa 18:27. Ahimaaz, it seems, was so famous for running that he was known by it at a distance, and so eminently good that it is taken for granted, if he be the messenger, the news must needs be good: He is a good man, zealously affected to the king's interest, and would not bring bad news. It is pity but the good tidings of the gospel should always be brought by good men; and how welcome should the messengers be to us for their message sake!

4. Ahimaaz is very forward to proclaim the victory (2Sa 18:28), cries at a distance, "Peace, there is peace;"peace after war, which is doubly welcome. " All is well, my lord O king! the danger is over, and we may return, when the king pleases, to Jerusalem."And, when he comes near, he tells him the news more particularly. "They are all cut off that lifted up their hands against the king; "and, as became a priest, while he gives the king the joy of it, he gives God the glory of it, the God of peace and war, the God of salvation and victory: " Blessed be the Lord thy God, that has done this for thee, as thy God, pursuant to the promises made to uphold thy throne,"ch, 2Sa 7:16. When he said this, he fell down upon his face, not only in reverence to the king, but in humble adoration of God, whose name he praised for this success. By directing David thus to give God thanks for his victory, he prepared him for the approaching news of its allay. The more our hearts are fixed and enlarged in thanksgiving to God for our mercies the better disposed we shall be to bear with patience the afflictions mixed with them. Poor David is so much a father that he forgets he is a king, and therefore cannot rejoice in the news of a victory, till he know whether the young man Absalom be safe, for whom his heart seems to tremble, almost as Eli's, in a similar case, for the ark of God. Ahimaaz soon discerned, what Joab intimated to him, that the death of the king's son would make the tidings of the day very unwelcome, and therefore in his report left that matter doubtful; and, though he gave occasion to suspect how it was, yet, that the thunderclap might not come too suddenly upon the poor perplexed king, he refers him to the next messenger, whom they saw coming, for a more particular account of it. "When Joab sent the king's servant (namely, Cushi ) and me thy servant, to bring the news, I saw a great tumult, occasioned by something extraordinary, as you will hear by and by; but I have nothing to say about it. I have delivered that which was my message. Cushi is better able to inform you than I am. I will not be the messenger of evil tidings; nor will I pretend to know that which I cannot give a perfect account of."He is therefore told to stand by till Cushi come (2Sa 18:30), and now, we may suppose, he gives the king a more particular account of the victory, which was the thing he came to bring the news of.

5. Cushi, the slow post, proves the sure one, and besides the confirmation of the news of the victory which Ahimaaz had brought - The Lord has avenged thee of all those that rose up against thee (2Sa 18:31) - he satisfied the king's enquiry concerning Absalom, 2Sa 18:32. Is he safe? says David. "Yes,"says Cushi, "he is safe in his grave;"but he tells the news so discreetly that, how unwelcome soever the message is, the messenger can have no blame. He did not tell him plainly that Absalom was hanged, and run through and buried under a heap of stones; but only that his fate was what he desired might be the fate of all that were traitors against the king, his crown and dignity: " The enemies of my lord the king, whoever they are, and all that rise against thee to do thee hurt, be as that young man is; I need wish them no worse."

II. How David received the intelligence. He forgets all the joy of his deliverance, and is quite overwhelmed with the sorrowful tidings of Absalom's death, 2Sa 18:33. As soon as he perceived by Cushi's reply that Absalom was dead, he asked no more questions, but fell into a passion of weeping, retired from company, and abandoned himself to sorrow; as he was going up to his chamber he was overheard to say " O my son Absalom! my son, my son Absalom! alas for thee! I lament thee. How hast thou fallen! Would God I had died for thee, and that thou hadst remained alive this day"(so the Chaldee adds) " O Absalom! my son, my son! "I wish I could see reason to think that this arose from a concern about Absalom's everlasting state, and that the reason why he wished he had died for him was because he had good hopes of his own salvation, and of Absalom's repentance if he had lived. It rather seems to have been spoken inconsiderately, and in a passion, and it was his infirmity. He is to be blamed, 1. For showing so great a fondness for a graceless son only because he was handsome and witty, while he was justly abandoned both of God and man. 2. For quarrelling, not only with divine providence, in the disposals of which he ought silently to have acquiesced, but with divine justice, the judgments of which he ought to have adored and subscribed to. See how Bildad argues (Job 8:3, Job 8:4), If thy children have sinned against him, and he have cast them away in their transgression, thou shouldst submit, for doth God pervert judgment? See Lev 10:3. 3. For opposing the justice of the nation, which, as king, he was entrusted with the administration of, and which, with other public interests, he ought to have preferred before nay natural affection. 4. For despising the mercy of his deliverance, and the deliverance of his family and kingdom, from Absalom's wicked designs, as if this were no mercy, nor worth giving thanks for, because it cost the life of Absalom. 5. For indulging in a strong passion, and speaking unadvisedly with his lips. He now forgot his own reasonings upon the death of another child ( Can I bring him back again? ) and his own resolution to keep his mouth as with a bridle when his heart was hot within him, as well as his own practice at other times, when he quieted himself as a child that was weaned from his mother. The best men are not always in an equally good frame. What we over-loved we are apt to over-grieve for: in each affection, therefore, it is wisdom to have rule over our own spirits and to keep a strict guard upon ourselves when that is removed from us which was very dear to us. Losers think they may have leave to speak; but little said is soon amended. The penitent patient sufferer sitteth alone and keepeth silence (Lam 3:28), or rather, with Job, says, Blessed be the name of the Lord.

Keil-Delitzsch: 2Sa 18:25-26

When he announced this to the king, he said, "If he (is or comes) alone, there is good news in his mouth,"namely, because several runners would have shown themselves if it had been a flight. As the first messenger came nearer and nearer, the watchman saw another man running, and shouted this into the gate ( השּׁער is wrongly pointed for השּׁער , according to the lxx, Syr., and Vulgate); whereupon the king replied, "This is also a good messenger."

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 18:19--19:9

David's reaction to the news of Absalom's death 18:19-19:8

Ahimaaz wanted to be the first to tell David the news of his victory since messengers often received a reward for bringing good news. Joab discouraged him thinking he would also report that Absalom was dead. David would not have rewarded that news and might have slain its bearer (cf. ch. 1). Joab sent "the Cushite" (v. 21), possibly one of Joab's servants (cf. v. 15), to tell David the bad news. Cushites came from the upper Nile region of Egypt (Nubia, modern Ethiopia).²⁶⁷ Joab may have selected this man because he was a foreigner and therefore more expendable than an Israelite.

David seems to have concluded that a single runner bore good news because if the army had suffered a defeat many people would have been retreating to Mahanaim. Ahimaaz may have lied about not knowing Absalom's fate (v. 29), or he may have been telling the truth. The Cushite then arrived with the news of Absalom's death (vv. 31-32).

"There is a clear rule of law which connects a leader's conduct with his fate and the fate of his house. A degenerate leader, whether it is himself who has sinned or his sons, will ultimately be deposed (see the story of Samuel and his sons) or come to a tragic end, just as Eli and his sons die on the same day, and so do Saul and his. This law holds true of David also; . . . just as in the stories of the death of Eli, Saul and their sons, in the story of Absalom there appears a runner who announces the evil tidings of his death in battle (II Sam. 18:19-32); and before that, in the story of Amnon's murder, a rumor comes to the king of the killing of all his sons, although it is found that only Amnon had been killed (II Sam. 13:30-36). With this, the criticism of all four leaders described in the book of Samuel, together with their sons, reaches its conclusion."²⁶⁸

"The description of Absalom's demise resonates with allusions to Abraham's binding of Isaac in Genesis 22. . . . Both Absalom and the ram are caught in a thicket (sobek/sebak). Whereas Abraham is commanded not to send forth his hand (al tislah yadeka) unto the lad (22:12), Joab's soldier refuses to send forth his hand (lo' eslah yadi) unto the son of the king (18:12). And finally, Abraham offers up the ram in place of his son (tahat beno [22:12]). It takes a while for David to help us perceive this analogy, but finally he makes it clear: would that I had died in place of you (tahteka), O Absalom, my son, my son.'"²⁶⁹

David responded here similarly to the way he did when he heard of Saul's death (ch. 1). Certainly David was correct to weep over Absalom's death. However, Joab was also correct to warn David of the consequences of failing to thank his soldiers for saving his life and kingdom. David should have tempered his personal sorrow since Absalom had rebelled against the Lord's anointed. Since David had slain Uriah with the sword, God punished David by slaying his son, the fruit of his fertility, with death by the sword, too (12:9-10; cf. Gal. 6:7).

Joab's execution of Absalom cost him his position, at least temporarily (v. 13). Nevertheless his rebuke of the king (vv. 5-7) was good as well as needed.

A true friend--and Joab was a true friend to David here--will be willing to take personal risks to confront a friend in love. A wise person, such as David, will accept strong advice from a friend who really cares.

David's emotions were sometimes inappropriate, loving those whom he should have hated and hating those whom he should have loved (v. 6). Similarly Amnon had hated Tamar whom he should have loved (13:15). These emotions were common to father and son, both of whom committed serious injustices.²⁷⁰

Guzik: 2Sa 18:1-33

2 Samuel 18 - The Defeat of Absalom

A. Absalom's defeat and death.

1. (1-4) David puts the army under three captains.

And David numbered the people who were with him, and set captains of thousands and captains of hundreds over them. Then David sent out one third of the people under the hand of Joab, one third under the hand of Abishai the son of Zeruiah, Joab's brother, and one third under the hand of Ittai the Gittite. And the king said to the people, "I also will surely go out with you myself." But the people answered, "You shall not go out! For if we flee away, they will not care about us; nor if half of us die, will they care about us. But you are worth ten thousand of us now. For you are now more help to us in the city." Then the king said to them, "Whatever seems best to you I will do." So the king stood beside the gate, and all the people went out by hundreds and by thousands.

a. David numbered the people who were with him, and set captains: David knew just what to do in organizing his army. He se them into three divisions under the leadership of Joab, Abishai and Ittai the Gittite.

b. I also will surely go out with you: David knew that the commander belonged out in the battle. He didn't want to repeat his mistake of not going to battle before when he should have (2 Samuel 11:1).

c. You shall not go out! The people surrounding David would not hear of him going out to battle with the rest of his army. There were three reasons why they insisted on this:

· His life was more valuable (you are worth ten thousand of us)

· He can bring reserves if needed (you are now more help to us in the city)

· They understood that it would be hard for David to fight against his own son Absalom

d. Whatever seems best to you I will do: David was not stubborn. He knew how to submit to the good advice of others. He did not give up leadership; he practiced good leadership by listening to the wise advice of the people around him.

e. So the king stood beside the gate, and all the people went out by hundreds and by thousands: They were willing to take on sacrifice and danger for the benefit of their king. Their devotion to David is an example of how the believer should be devoted to our King, Jesus Christ.

2. (5) David's command to the three captains.

Now the king had commanded Joab, Abishai, and Ittai, saying, "Deal gently for my sake with the young man Absalom." And all the people heard when the king gave all the captains orders concerning Absalom.

a. Now the king had commanded: David wanted it clearly known that Absalom was to be captured alive and not mistreated in any way.

b. All the people heard: David gave this commandment in the presence of all the people so that the captains would feel greater pressure to do what David commanded.

3. (6-8) Absalom's armies are defeated.

So the people went out into the field of battle against Israel. And the battle was in the woods of Ephraim. The people of Israel were overthrown there before the servants of David, and a great slaughter of twenty thousand took place there that day. For the battle there was scattered over the face of the whole countryside, and the woods devoured more people that day than the sword devoured.

a. So the people went out into the field of battle against Israel: Those loyal to David fought against Israel, because Israel was not loyal to David. Israel was seduced by Absalom's charisma and power.

b. The people of Israel were overthrown there before the servants of David: The experienced leadership of David and his captains was probably the main reason for their overwhelming victory.

i. "David had arranged that the battle should take place in this terrain, where the experience and courage of each individual soldier counted more than sheer numbers." (Baldwin)

c. The woods devoured more people that day than the sword devoured: This phrase implies that God fought for David in unusual ways. Soldiers loyal to Absalom seemed to be "swallowed up" by the woods.

i. "Perishing not only by the sword, but among the thick oaks and tangled briers of the wood, which concealed fearful precipices and great caverns, into which the rebels plunged in their wild fright when the rout set in." (Spurgeon)

ii. "It is generally supposed that, when the army was broken, the betook themselves to the wood, fell into pits, swamps, and so forth, and being entangled, were hewn down by David's men; but the Chaldee, Syriac, and Arabic, state that they were devoured by wild beasts in the wood." (Clarke)

4. (9-17) Joab kills Absalom.

Then Absalom met the servants of David. Absalom rode on a mule. The mule went under the thick boughs of a great terebinth tree, and his head caught in the terebinth; so he was left hanging between heaven and earth. And the mule which was under him went on. Now a certain man saw it and told Joab, and said, "I just saw Absalom hanging in a terebinth tree!" So Joab said to the man who told him, "You just saw him! And why did you not strike him there to the ground? I would have given you ten shekels of silver and a belt." But the man said to Joab, "Though I were to receive a thousand shekels of silver in my hand, I would not raise my hand against the king's son. For in our hearing the king commanded you and Abishai and Ittai, saying, 'Beware lest anyone touch the young man Absalom!' Otherwise I would have dealt falsely against my own life. For there is nothing hidden from the king, and you yourself would have set yourself against me." Then Joab said, "I cannot linger with you." And he took three spears in his hand and thrust them through Absalom's heart, while he was still alive in the midst of the terebinth tree. And ten young men who bore Joab's armor surrounded Absalom, and struck and killed him. So Joab blew the trumpet, and the people returned from pursuing Israel. For Joab held back the people. And they took Absalom and cast him into a large pit in the woods, and laid a very large heap of stones over him. Then all Israel fled, everyone to his tent.

a. Absalom rode on a mule: Absalom's vanity set him in this battle, against the wise counsel of Ahithophel (2 Samuel 17:1-14). Absalom doesn't seem like a great general, riding a mule into battle.

b. His head caught in the terbinth; so he was left hanging between heaven and earth: Absalom was noted for his good looks and his luxurious hair (2 Samuel 14:25-26). What was his glory was now his curse - Absalom is literally caught by his own hair in the thick trees of the forest.

i. Adam Clarke is careful to point out that the text does not say that Absalom was caught by his hair - we assume that. It may be that he was caught by his neck. Nevertheless, the image remains of Absalom hanging in the tree: "So he hung between heaven and earth, as rejected of both." (Trapp)

ii. "Absalom's end was beset with terrors. When he was caught in the branches of the oak-tree, he was about to sever his hair with a sword stroke, but suddenly he saw hell yawning beneath him, and he preferred to hang in the tree to throwing himself into the abyss alive. Absalom's crime was, indeed, of a nature to deserve the supreme torture, for which reason he is one of the few Jews who have no portion in the world to come." (Ginzberg, Legends of the Jews)

c. I just saw Absalom hanging in a terebinth tree! When this was reported to Joab, the general wondered why the man did not immediately kill Absalom. The man replied that he did not do it out of obedience and faithfulness to David.

i. Joab insisted he would give both money and a promotion for the one who killed Absalom (I would have given you ten shekels of silver and a belt). Yet the man would not do it out of loyalty to David.

ii. "The military belt was the chief ornament of a soldier, and was highly prized in all ancient nations; it was also a rich present from one chieftain to another." (Clarke)

d. He took three spears in his hand and thrust them through Absalom's heart: Joab didn't hesitate to strike Absalom, though he knew David commanded him not to. Joab was convinced that it was in David best interest and in Israel's best interest to show Absalom justice, not mercy.

i. Absalom only received what he deserved. He was a murderer, a traitor, and a rapist. Joab knew that David was generally indulgent towards his children and would never punish Absalom. "He had seen David's action toward his sons characterized by lack of discipline. In the highest interests of the kingdom his hand was raised to slay Absalom." (Morgan)

ii. We might say that Joab was correct but not right. He was correct in understanding that it was better for David and for Israel that Absalom was dead. He was not right in disobeying King David, the God-appointed authority over him. By David's dealings with King Saul, we see that God can deal with those in authority, and we don't need to disobey them unless commanded to by Scripture or a clear conscience.

iii. "Long ago he should have died by the hand of justice; and now all his crimes are visited on him in his last act of rebellion. Yet, in the present circumstances, Joab's act was base and disloyal, and a cowardly murder." (Clarke)

iv. At the same time, there is an ironic twist in that the rebel Absalom had his life taken in a rebellious act by Joab. Absalom got what he deserved and Joab would be held accountable for what he did to Absalom, both by God and eventually by David (1 Kings 2:5-6).

e. Ten young men who bore Joab's armor surrounded Absalom, and struck and killed him: Absalom was still not dead after three spears because heart is a general reference to the middle of the body instead of the specific internal organ.

i. "As he had defiled his father's ten concubines, so by these ten youngsters he hath that little breath that was left in him beaten out of his body." (Trapp)

f. They took Absalom and cast him into a large pit in the woods, and laid a very large heap of stones over him: Joab wanted to make sure that Absalom's body was not memorialized as an inspiration to other followers or future rebels.

g. All Israel fled, everyone to his tent: This means Absalom's army was in full retreat. David's forces completely carried the day.

5. (18) Absalom's pillar.

Now Absalom in his lifetime had taken and set up a pillar for himself, which is in the King's Valley. For he said, "I have no son to keep my name in remembrance." He called the pillar after his own name. And to this day it is called Absalom's Monument.

a. Absalom in his lifetime had taken and set up a pillar for himself: This is what we would expect from self-centered, self-promoting Absalom. Joab made sure that Absalom did not have a memorial in death, but Absalom made himself a memorial in life.

b. I have no son to keep my name in remembrance: Absalom did have three sons (2 Samuel 14:27). From this statement we surmise that they died before their father did.

B. David hears of Absalom's death.

1. (19-27) Two runners are sent to tell David the outcome of the battle.

Then Ahimaaz the son of Zadok said, "Let me run now and take the news to the king, how the LORD has avenged him of his enemies." And Joab said to him, "You shall not take the news this day, for you shall take the news another day. But today you shall take no news, because the king's son is dead." Then Joab said to the Cushite, "Go, tell the king what you have seen." So the Cushite bowed himself to Joab and ran. And Ahimaaz the son of Zadok said again to Joab, "But whatever happens, please let me also run after the Cushite." So Joab said, "Why will you run, my son, since you have no news ready?" "But whatever happens," he said, "let me run." So he said to him, "Run." Then Ahimaaz ran by way of the plain, and outran the Cushite. Now David was sitting between the two gates. And the watchman went up to the roof over the gate, to the wall, lifted his eyes and looked, and there was a man, running alone. Then the watchman cried out and told the king. And the king said, "If he is alone, there is news in his mouth." And he came rapidly and drew near. Then the watchman saw another man running, and the watchman called to the gatekeeper and said, "There is another man, running alone!" And the king said, "He also brings news." So the watchman said, "I think the running of the first is like the running of Ahimaaz the son of Zadok." And the king said, "He is a good man, and comes with good news."

a. You shall not take the news this day: Ahimaaz wanted to take David the news of Israel's victory and Absalom's death. But Joab wanted to spare Ahimaaz the son of Zadok the burden of being the messenger of bad news.

b. Ahimaaz ran by way of the plain, and outran the Cushite: Ahimaaz was faster than the other runner. Since the messenger was someone David knew (Ahimaaz), he assumed it was good news (He is a good man, and comes with good news).

2. (28-32) David learns of Absalom's death from the Cushite, who arrives after Ahimaaz.

And Ahimaaz called out and said to the king, "All is well!" Then he bowed down with his face to the earth before the king, and said, "Blessed be the LORD your God, who has delivered up the men who raised their hand against my lord the king!" The king said, "Is the young man Absalom safe?" Ahimaaz answered, "When Joab sent the king's servant and me your servant, I saw a great tumult, but I did not know what it was about." And the king said, "Turn aside and stand here." So he turned aside and stood still. Just then the Cushite came, and the Cushite said, "There is good news, my lord the king! For the LORD has avenged you this day of all those who rose against you." And the king said to the Cushite, "Is the young man Absalom safe?" So the Cushite answered, "May the enemies of my lord the king, and all who rise against you to do harm, be like that young man!"

a. Is the young man Absalom safe? This was David's only concern. He should have been more concerned for Israel as a nation than for his traitor son. At the same time, David's question is an example of the great bond of love between parent and child, and between God our Father and His children.

i. "He might have said, 'Is the young man Absalom dead? For if he is out of the way there will be peace to my realm, and rest to my troubled life.' But no, he is a father, and he must love his own offspring. It is a father that speaks, and a father's love can survive the enmity of a son." (Spurgeon)

ii. "Our children may plunge into the worst of sins, but they are our children still. They may scoff at our God; they may tear our heart to pieces with their wickedness; we cannot take complacency in them, but at the same time we cannot unchild them, nor erase their image from our hearts." (Spurgeon)

b. I saw a great tumult, but I did not know what it was about: Compared to the Cushite, Ahimaaz was a better runner but a worse messenger because he didn't know his message. A message can be delivered beautifully, but the messenger's first responsibility is to get the message straight.

c. May the enemies of my lord the king, and all who rise against you to do harm, be like that young man: Without saying it directly, the Cushite told David that Absalom was dead.

3. (33) David's great mourning.

Then the king was deeply moved, and went up to the chamber over the gate, and wept. And as he went, he said thus: "O my son Absalom; my son, my son Absalom; if only I had died in your place! O Absalom my son, my son!"

a. The king was deeply moved: The Hebrew idea of deeply moved implies a violent trembling of the body. David felt completely undone at hearing the news of Absalom's death.

i. In part, David was so deeply moved because he knew that he supplied the soil this tragedy grew from.

· The soil came from David's indulgent parenting

· The soil came from David's sin with Bathsheba and murder of Uriah, after which God promised David: The sword shall never depart from your house, because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife . . . I will raise up adversity against you from your own house (2 Samuel 12:10-11)

· The soil came from David's own sinful indulgence of his passions and smaller rebellions against God, which sins and weaknesses were magnified in his sons

ii. David's sorrow shows us that it isn't enough that parents train their children to be godly; they must first train themselves in godliness. "We cannot stand in the presence of that suffering without learning the solemn lesions of parental responsibility it has to teach, not merely in training our children, but in that earlier training of ourselves for their sakes." (Morgan)

b. O my son Absalom; my son, my son Absalom: David mourned so much for Absalom because he really was his son. David saw his sins, his weaknesses, his rebellion exaggerated in Absalom.

i. "Everything in the story leads up to, and culminates in, this wail of anguish over his dead boy . . . Five times he repeated the words, 'my son.' " (Morgan)

ii. "This surely had a deeper note in it than that of the merely half-conscious repetition of words occasioned by personal grief. The father recognized how much he was responsible for the son. It is as though he had said: He is indeed my son, his weaknesses are my weaknesses, his passions are my passions, his sins are my sins." (Morgan)

c. If only I had died in your place: David wanted to die in the place of his rebellious son. What David could not do, God did by dying in the place of rebellious sinners.

i. "So in the cry of David, we actually hear the cry of God, for His lost children. His desire to restore, His desire to forgive." (Smith)

© 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 18 (Chapter Introduction)

Overview

2Sa 18:1, David viewing the armies in their march gives them charge of Absalom; 2Sa 18:6, The Israelites are sorely smitten in the wood of Ephraim; 2Sa 18:9, Absalom, hanging in an oak is slain by Joab, and cast into a pit; 2Sa 18:18, Absalom’s place; 2Sa 18:19, Ahimaaz and Cushi bring tidings to David; 2Sa 18:33, David mourns for Absalom.

Poole: 2 Samuel 18 (Chapter Introduction)

SAMUEL CHAPTER 18

David viewing the armies in their march, giveth them charge of Absalom, 2Sa 18:1-5 ; whose men are smitten: he hanging by his hair on an oak, is slain by Joab, and cast into a pit: his pillar and monument, 2Sa 18:6-18 . David hearing hereof, 2Sa 18:19-32 , mourneth for Absalom, 2Sa 18:33 .

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 18 (Chapter Introduction)

(2Sa 18:1-8) Absalom's army defeated.

(2Sa 18:9-18) He is slain.

(2Sa 18:19-33) David's over-sorrow.

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 18 (Chapter Introduction)

This chapter puts a period to Absalom's rebellion and life, and so makes way for David to his throne again, whither the next chapter brings him back in peace and triumph. We have here, I. David's preparations to engage the rebels (2Sa 18:1-5). II. The total defeat of Absalom's party and their dispersion (2Sa 18:6-8). III. The death of Absalom, and his burial (2Sa 18:9-18). IV. The bringing of the tidings to David, who tarried at Mahanaim (2Sa 18:19-32). V. His bitter lamentation for Absalom (2Sa 18:33).

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

Bibliography

Achtemeier, Paul J., and Elizabeth Achtemeier. The Old Testament Roots of Our Faith. Philadelphia: Fortress Press, 1979.

Ackerman, James S. "Knowing Good and Evil: A Literary Ananysis of the Court History in 2 Samuel 9-20 and 1 Kings 1-2." Journal of Biblical Literature 109:1 (Spring 1990):41-60.

Ackroyd, Peter R. "The Succession Narrative (so-called)." Interpretation 35:4 (1980):383-96.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Alter, Robert. The Art of Biblical Narrative. New York: Basic, 1981.

Anderson, A. A. 2 Samuel. Word Biblical Commentary series. Dallas: Word Books, 1989.

Archer, Gleason L., Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl Edwin. "Were David's Sons Really Priests?" In Current Issues in Biblical and Patristic Interpretation: Studies in Honor of Merrill C. Tenney Presented by His Former Students, pp. 75-86. Ed. Gerald F. Hawthorne. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1975.

Arnold, Bill T. "The Amalekite's Report of Saul's Death: Political Intrigue or Incompatible Sources?" Journal of the Evangelical Theological Society 32:3 (1989):289-98.

Bailey, Randall C. David in Love and War: The Pursuit of Power in 2 Samuel 10-12. Journal for the Study of the Old Testament Supplement 75. Sheffield, Eng.: JSOT, 1990.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Battenhouse, Roy. "The Tragedy of Absalom: A Literary Analysis." Christianity and Literature 31:3 (Spring 1982):53-57.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Beal, Richard H. "The Hittites After the Empire's Fall." Biblical Illustrator 10:1 (Fall 1983):72-81.

Bellefontaine, Elizabeth. "Customary Law and Chieftanship: Judicial Aspects of 2 Samuel 14:4-21." Journal for the Study of the Old Testament 38 (1987):47-72.

Bendavid, Abba. Parallels in the Bible. Jerusalem: Carta, 1972.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Blaikie, William G. The Second Book of Samuel. 1893; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Did Saul Make Gibeon His Capital?" Vetus Testamentum 24:1 (January 1974):1-7.

_____. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brueggemann, Walter. "2 Samuel 21-24: An Appendix of Deconstruction?" Catholic Biblical Quarterly 50:3 (July 1988):383-97.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

_____. "Of the Same Flesh and Bone (Gn 2, 23a)." Catholic Biblical Quarterly 32:4 (September 1970):532-42.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Calderone, Philip J. Dynastic Oracle and Suzerainty Treaty. Manila: Ateneo University, 1966.

Camp, Claudia V. "The Wise Women of 2 Samuel: A Role Model for Women in Early Israel." Catholic Biblical Quarterly 43:1 (January 1981):14-29.

Campbell, Anthony F. Of Prophets and Kings: A Late Ninth-Century Document (1 Samuel 1-2Kings 10). Catholic Biblical Quarterly Monograph 17. Washington: Catholic Biblical Association of America, 1986.

Carlson, R. A. David the Chosen King. Translated by Eric J. Sharpe and Stanley Rudman (notes). Stockholm: Almquist and Wiksell, 1964.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Childs, Brevard S. Introduction to the Old Testament as Scripture. Philadelphia: Fortress Press, 1979.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coleridge, Samuel Taylor. "Youth and Age." In Poems That Live Forever. Selected by Hazel Fellman. New York: Doubleday, 1965.

Conroy, Charles. Absalom Absalom! Narrative and Language in 2 Sam 13-20. Rome: Pontifical Biblical Institute, 1978.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cooke, Gerald. "The Israelite King as Son of God." Zeitschrift für die Alttestamentliche Wissenschaft 73:2 (June 1961):202-25.

Coxon, Peter W. "A Note on Bathsheba' in 2 Samuel 12, 1-6." Biblica 62:2 (1981):247-50.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank M., Jr. Canaanite Myth and the Hebrew Bible. Cambridge and London: Harvard University Press, 1973.

_____. "An Interpretation of the Nora Stone." Bulletin of the American Schools of Oriental Research 208 (December 1972):13-19.

Cross, Frank Moore, Jr. and David Noel Freedman. "A Royal Song of Thanksgiving--II Samuel 22 = Psalm 18." Journal of Biblical Literature 72:1 (1953):15-34.

Curtis, John Briggs. "East is East . . ..'" Journal of Biblical Literature 80:4 (1961):356-63.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Day, Peggy L. "Abishai and satan in 2 Samuel 19:17-22." Catholic Biblical Quarterly 49:4 (October 1987):543-47.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

DeVries, LaMoine. "The Forest of Ephraim." Biblical Illustrator 10:1 (1983):82-85.

Damrosch, David. The Narrative Covenant: Transformations of Genre in the Growth of Biblical Literature. San Francisco: Harper, 1987.

Dillard, Raymond B. "David's Census: Perspectives on II Samuel 24 and I Chronicles 21." In Through Christ's Word: A Festschrift for Dr. Philip E. Hughes, pp. 94-107. Edited by Robert W. Godfrey and Jesse L. Boyd III. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1985.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenants and Creation. Nashville: Thomas Nelson Publishers, 1984.

Eskhult, Mats. Studies in Verbal Aspect and Narrative Technique in Biblical Hebrew Prose. Uppsala, Sweden: Uppsala University, 1990.

Fensham, F. Charles. "The Battle Between the Men of Joab and Abner as a Possible Ordeal by Battle?" Vetus Testamentum 20:3 (July 1970):356-57.

_____. "Clauses of Protection in Hittite Vassal-Treaties and the Old Testament." Vetus Testamentum 13 (1963):133-43.

_____. "The Treaty between Israel and the Gibeonites." Biblical Archaeologist 27:3 (1964):96-100.

Flanagan, James W. "Court History or Succession Document? A Study of 2 Samuel 9-20; 1 Kings 1-2." Journal of Biblical Literature 91:2 (1972):172-81.

Fokkelman, J. P. Narrative Art and Poetry in the Books of Samuel. Vol. 1: King David. Assen: Von Gorcum & Co., 1981.

Freedman, David Noel. "The Refrain in David's Lament Over Saul and Jonathan." In Ex Orbe Religionum: Studia Geo Widengren Oblata. pp. 115-26. Leiden, Netherlands: Brill, 1972.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Garnet, Paul. "Atonement Constructions in the Old Testament and the Qumran Scrolls." Evangelical Quarterly 46:3 (July-September 1974):131-63.

Garsiel, Moshe. The First Book of Samuel: A Literary Study of Comparative Structures, Analogies, and Parallels. Ramat-Gan: Revivim, 1985.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Gevirtz, Stanley. "David's Lament Over Saul and Jonathan." In Patterns in the Early Poetry of Israel, pp. 72-96. Studies in Ancient Oriental Civilization series, number 32. Chicago: University of Chicago Press, 1963.

Gileadi, Avraham. "The Davidic Covenant: A Theological Basis for Corporate Protection." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 157-63. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Goldingay, John. Theological Diversity and the Authority of the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

Gunn, David M. "David and the Gift of the Kingdom (2 Samuel 2-4, 9-20, 1 Kings 1-2)." Semeia 3 (1975):14-45.

_____. "From Jerusalem to the Jordan and Back: Symmetry in 2 Samuel XV-XX." Vetus Testamentum 30:1 (January 1980):109-13.

_____. The Story of King David: Genre and Interpretation. Journal for the Study of the Old Testament Supplement 6. Sheffield, Eng.: JSOT, 1978.

_____. "Traditional Composition in the Succession Narrative'." Vetus Testamentum 26:2 (April 1976):214-29.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." ThD dissertation, Dallas Theological Seminary, 1981.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hill, Andrew E. "A Jonadab Connection in the Absalom Conspiracy." Journal of Biblical Literature 30:4 (December 1987):387-90.

Hillers, Delbert R. "A Note on Some Treaty Terminology in the Old Testament." Bulletin of the American Schools of Oriental Research 176 (1964):46-47.

Hodges, Zane C. "Conflicts in the Biblical Account of the Ammonite-Syrian War." Bibliotheca Sacra 119:475 (July-September 1962):238-43.

Hoftijzer, J. "David and the Tekoite Woman." Vetus Testamentum 20:4 (October 1970):419-44.

Holladay, William L. "Form and Word-Play in David's Lament over Saul and Jonathan." Vetus Testamentum 20:2 (April 1970):153-89.

Holloway, Steven W. "Distaff, Crutch or Chain Gang: The Curse of the House of Joab in 2 Samuel III 29." Vetus Testamentum 37:3 (July 1987):370-75.

Horn, Siegfried H. "The Crown of the King of the Ammonites." Andrews University Seminary Bulletin 11:2 (1973):170-80.

Jackson, Jared J. "David's Throne: Patterns in the Succession Story." Canadian Journal of Theology 11:3 (July 1965):183-95.

Jones, Gwilym H. The Nathan Narratives. Journal for the Study of the Old Testament Supplement 80. Sheffield, Eng.: JSOT, 1990.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zechariah. "Judah and Israel--A Study in Israelite Historiography." Israel Exploration Journal 28:4 (1978):251-61.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kennedy, James. "David's Lament over Saul and Jonathan: II Sam. 1:19-27." American Journal of Semitic Languages 32 (1916):118-25.

Kirkpatrick, A. F. The Second Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1886.

Kitchen, K. A. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lasine, Stuart. "Melodrama as Parable: The Story of the Poor Man's Ewe-Lamb and the Unmasking of David's Topsy-Turvy Emotions." Hebrew Annual Review 8 (1984):101-24.

LaSor, William Sanford. "The Prophets during the Monarchy: Turning Points in Israel's Decline." In Israel's Apostasy and Restoration, pp. 59-70. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Lawlor, John I. "Theology and Art in the Narrative of the Ammonite War (2 Samuel 10-12)." Grace Theological Journal 3:2 (1982):193-205.

Lawrence, John W. Life's Choices. Portland: Multnomah Press, 1975.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "The Davidic Covenant and Its Modern Interpreters." Catholic Biblical Quarterly 41:2 (1979):205-19.

Levenson, Jon D., and Baruch Halpern. "The Political Import of David's Marriages." Journal of Biblical Literature 99:4 (1980):507-18.

Mabee, Charles. "David's Judicial Exoneration." Zeitschrift für die Alttestamentliche Wissenschaft 92:1 (1980):92-107.

Malamat, Abraham. "Aspects of the Foreign Policies of David and Solomon." Journal of Near Eastern Studies 22:1 (January 1963):1-17.

_____. "The Kingdom of David & Solomon in Its Contact With Egypt and Aram Naharaim." Biblical Archaeologist 21:4 (1958):96-102.

Mare, W. Harold. The Archaeology of the Jerusalem Area. Grand Rapids: Baker Book House, 1987.

Martin, John A. "Studies in 1 and 2 Samuel." Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September):209-22; 564 (October-December):303-14.

Mazar, B. "The Military Elite of King David." Vetus Testamentum 13 (1963):310-20.

McCarter, P. Kyle, Jr. II Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1984.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

_____. "Plots, True or False': The Succession Narrative as Court Apologetic." Interpretation 35:4 ( October 1981):355-67.

_____. "The Ritual Dedication of the City of David in 2 Samuel 6." In The Word of the Lord Shall Go Forth: Essays in Honor of David Noel Freedman in Celebration of His Sixtieth Birthday, pp. 273-78. Edited by Carol L. Meyers and M. O'Connor. Winona Lake, Ind.: Eisenbrauns, 1983.

McCarthy, Dennis J. "II Samuel 7 and the Structure of the Deuteronomic History." Journal of Biblical Literature 84 (1965):136.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Merrill, Eugene H. "2 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 457-82. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Royal Priesthood: An Old Testament Messianic Motif." Bibliotheca Sacra 150:597 (January-March 1993):50-61.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Millard, A. R. "Saul's Shield Not Anointed With Oil." Bulletin of the American Schools of Oriental Research 230 (April 1978):70.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Murray, Donald. "Once Again t hd Sbty Ysr'l in II Samuel 7:7." Revue Biblique 94:3 (July 1987):389-96.

Na'aman, Nadav. "The List of David's Officers (Salisim)." Vetus Testamentum 38:1 (1988):71-79.

Neiderhiser, Edward A. "2 Samuel 20:8-10: A Note for a Commentary." Journal of the Evangelical Theological Society 24:3 (September 1981):209-10.

New Bible Dictionary, 1962 ed. S. v. "Cherethites," by T. C. Mitchell.

New International Dictionary of New Testament Theology. Edited by C. Brown. 1975, 1976 and 1978 ed. S. v. "Shepherd," by E. Beyreuther.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings and Chronicles. Grand Rapids: Baker Book House, 1986.

Nicol, George G. "The Wisdom of Joab and the Wise Woman of Tekoa." Studia Theologica 36 (1982):97-104.

North, Robert. "Social Dynamics From Saul to Jehu." Biblical Theology Bulletin 12:4 (1982):109-19.

O'Ceallaigh, G. C. "And So David Did to All the Cities of Ammon.'" Vetus Testamentum 12 (1962):179-89.

Ockinga, Boyu G. "A Note on 2 Samuel 18.18." Biblische Notizen 31 (1986):31-34.

Oppenheim, A. Leo. Ancient Mesopotamia. Chicago: University of Chicago Press, 1964.

Ota, Michiko. "A Note on 2 Sam 7." In A Light Unto My Path: Old Testament Studies in Honor of Jacob M. Myers, pp. 403-7. Edited by Howard N. Bream, Ralph D. Heim, and Carey A. Moore. Philadelphia: Temple University Press, 1974.

Patrick, Symon. A Commentary Upon the Two Books of Samuel. London: Chiswell, 1703.

Payne, David F. I & II Samuel. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "1, 2 Chronicles." In I Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perdue, Leo G. "Is There Anyone Left of the House of Saul . . . ?' Ambiguity and the Characterization of David in the Succession Narrative." Journal for the Study of the Old Testament 30 (October 1984):67-84.

Peters, F. E. Jerusalem. Princeton: Princeton University Press, 1985.

Pfeiffer, Charles F., and Howard F Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Pfeiffer, Robert H. Introduction to the Old Testament. Revised ed. New York: Harper, 1948.

Phillips, Anthony. "David's Linen Ephod." Vetus Testamentum 19:4 (October 1967):485-87.

_____. "The Interpretation of 2 Samuel xii 5-6." Vetus Testamentum 16 (1966):242-44.

_____. "NEBALAH--a term for serious disorderly and unruly conduct." Vetus Testamentum 25:2 (April 1975):237-41.

Porter, J. R. "The Interpretation of 2 Samuel VI and Psalm CXXXII." Journal of Theological Studies N.S. 5 (1954):161-73.

Pritchard, James B., ed. Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton: Princeton University Press, 1969.

Rasmussen, Carl G. Zondervan NIV Atlas of the Bible. Grand Rapids: Zondervan Publishing House, 1989.

Reid, Patrick V. "Sbty in 2 Samuel 7:7." Catholic Biblical Quarterly 37:1 (January 1975):17-20.

Richardson, H. Neil. "The Last Words of David: Some Notes on II Samuel 23:1-7." Journal of Biblical Literature 90:3 (1971):257-66.

Ridout, George P. Prose Compositional Techniques in the Succession Narrative [2 Samuel 7, 9-20; 1 Kings 1-2]. Ann Arbor: University Microfilms, 1985.

Rogers, Cleon L., Jr. "The Davidic Covenant in the New Testament." Bibliotheca Sacra 150:600 (October-December 1993):458-78; and 150:601 (January-March 1994):71-84.

_____. "The Promises to David in Early Judaism." Bibliotheca Sacra 150:599 (July-September 1993:285-302.

Rosenberg, Joel. King and Kin: Political Allegory in the Hebrew Bible. Bloomington: Indiana University Press, 1986.

Rost, Leonhard. The Succession to the Throne of David. Sheffield. Eng.: Journal for the Study of the Old Testament Press, 1982.

Roth, Wolfgang. "The Deuteronomic Rest Theology: A Redaction-Critical Study." Biblical Research 21 (1976):5-14.

____. "You Are the Man! Structural Interaction in 2 Samuel 10-12." Semeia 8 (1977):1-13.

Sanders, J. Oswald. Spiritual Leadership. Chicago: Moody Press, 1969.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Shea, William H. "Chiasmus and the Structure of David's Lament." Journal of Biblical Literature 105:1 (1986):13-25.

_____. "David's Lament." Bulletin of the American Schools of Oriental Research 221 (February 1976):141-44.

Simon, Uriel. "The Poor Man's Ewe-Lamb." Biblica 48 (1967):207-42.

Skehan, Patrick W. "Joab's Census: How Far North (2 Sm 24, 6)?" Catholic Biblical Quarterly 31:1 (January 1969):42-49.

Smith, George Adam. The Historical Geography of the Holy Land. 22nd ed. London: Hodder and Stoughton, n.d.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Smith, Sidney. "The Practice of Kingship in Early Semitic Kingdoms." In Myth, Ritual, and Kingship, pp. 22-73. Edited by Samuel H. Hooke. Oxford: Clarendon Press, 1958.

Sternberg, Meir. The Poetics of Biblical Narrative: Ideological Literature and the Drama of Reading. Bloomington: Indiana University Press, 1987.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Tadmor, Hayim. "Traditional Institutions and the Monarchy: Social and Political Tensions in the Time of David and Solomon." In Studies in the Period of David and Solomon and Other Essays, pp. 237-57. Edited by Tomoo Ishida. Winona Lake, Ind.: Eisenbrauns, 1982.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thompson, J. A. 1, 2 Chronicles. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October l974):505-7.

Tsevat, Matitiahu. "The House of David in Nathan's Prophecy." Biblica 46 (1965):353-56.

_____. "Studies in the Book of Samuel," Hebrew Union College Annual 34 (1963):71-82; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Vanderkam, James C. "Davidic Complicity in the Deaths of Abner and Eshbaal: A Historical and Redactional Study." Journal of Biblical Literature 99:4 (1980):521-39.

Vogels, Walter. "David's Greatness in His Sin and Repentance." The Way 15:4 (1975):243-54.

Waltke, Bruce K. "The Phenomenon of Conditionality Within Unconditional Covenants." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 123-39. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Weinfeld, Moshe. "The Covenant of Grant in the Old Testament and in the Ancient Near East." Journal of the American Oriental Society 90:2 (1970):184-203.

Wenham, G. J. "Were David's Sons Priests?" Zeitschrift für die Alttestamentliche Wissenschaft 87:1 (1975):79-82.

Wharton, James A. "A Plausible Tale: Story and Theology in II Samuel 9-20, I Kings 1-2." Interpretation 35:4 (October 1981):341-54.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Whyte, Alexander. Bible Characters. Grand Rapids: Zondervan Publishing House, 1952.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Yadin, Yigael. The Art of Warfare in Biblical Lands in the Light of Archaeological Discovery. London: Weidenfeld and Nicolson, 1963.

Yee, Gale A. "The Anatomy of Biblical Parody: The Dirge Form in 2 Samuel 1 and Isaiah 14." Catholic Biblical Quarterly 50:4 (October 1988):565-86.

_____. "Fraught With Background': Literary Ambiguity in II Samuel 11." Interpretation 42:3 (July 1988):240-53.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Zapf, David L. "How Are the Mighty Fallen! A Study of 2 Samuel 1:17-27." Grace Theological Journal 5:1 (1984):95-126.

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 18 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 18

In this chapter is an account of David's review of his army, preparing it for battle with Absalom, and those with him, 2Sa 18:1; and of the defeat and flight of the rebels, 2Sa 18:6; and of the death of Absalom, and the manner of it, and of his burial, 2Sa 18:9; and of the news of it brought to David by different persons, 2Sa 18:19; and of his great grief and sorrow on that account, 2Sa 18:33.