Text -- 2 Samuel 20:1-3 (NET)

Sheba’s Rebellion

20:1 Now a wicked man named Sheba son of Bicri, a Benjaminite, happened to be there. He blew the trumpet and said, “We have no share in David; we have no inheritance in this son of Jesse! Every man go home, O Israel!” 20:2 So all the men of Israel deserted David and followed Sheba son of Bicri. But the men of Judah stuck by their king all the way from the Jordan River to Jerusalem. 20:3 Then David went to his palace in Jerusalem. The king took the ten concubines he had left to care for the palace and placed them under confinement. Though he provided for their needs, he did not have sexual relations with them. They remained in confinement until the day they died, living out the rest of their lives as widows.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 20:1

His presence was casual in itself, though ordered by God's providence.

Wesley: 2Sa 20:1

The tribe of Judah have monopolized the king to themselves, and will not allow us any share in him; let them therefore enjoy him alone, and let us seek out a new king.

Wesley: 2Sa 20:1

An expression of contempt, implying that he was no more to be owned as their king, but as a private person, as the son of Jesse.

Wesley: 2Sa 20:1

Let us all desist from this unthankful office, of bringing the king back, and go each to our homes, that we may consider, and then meet together to chuse a new king.

Wesley: 2Sa 20:2

That is, the generality of those Israelites who were present.

JFB: 2Sa 20:1

Though nothing is known of this man, he must have been a person of considerable power and influence, before he could have raised so sudden and extensive a sedition. He belonged to the tribe of Benjamin, where the adherents of Saul's dynasty were still numerous; and perceiving the strong disgust of the other tribes with the part assumed by Judah in the restoration, his ill-designing heart resolved to turn it to the overthrow of David's authority in Israel.

JFB: 2Sa 20:1

This proverbial expression may have had its foundation in the fact, that many of the Israelite peasantry adhered to the custom of the patriarchs who tilled land, and yet lived in tents, as Syrian peasants often do still. This was the usual watchword of national insurrection, and from the actual temper of the people, it was followed by effects beyond what he probably anticipated.

JFB: 2Sa 20:2

The quarrel had broken out shortly after the crossing of the Jordan, between Judah and the other tribes, who withdrew; so that Judah was left nearly alone to conduct the king to the metropolis.

JFB: 2Sa 20:3

Jewish writers say that the widowed queens of Hebrew monarchs were not allowed to marry again but were obliged to pass the rest of their lives in strict seclusion. David treated his concubines in the same manner after the outrage committed on them by Absalom. They were not divorced, for they were guiltless; but they were no longer publicly recognized as his wives; nor was their confinement to a sequestered life a very heavy doom, in a region where women have never been accustomed to go much abroad.

Clarke: 2Sa 20:1

Sheba, the son of Bichri - As this man was a Benjamite, he probably belonged to the family of Saul; and he seems to have had considerable influence in Israel to raise such an insurrection: but we know nothing farther of him than what is related in this place

Clarke: 2Sa 20:1

We have no part in David - We of Israel, we of the ten tribes, are under no obligation to the house of David. Leave him, and let every man fall into the ranks under his own leader.

Clarke: 2Sa 20:3

The ten women - He could not well divorce them; he could not punish them, as they were not in the transgression; he could no more be familiar with them, because they had been defiled by his son; and to have married them to other men might have been dangerous to the state: therefore he shut them up and fed them - made them quite comfortable, and they continued as widows to their death.

TSK: 2Sa 20:1

And there : 2Sa 19:41-43; Psa 34:19

a man : 2Sa 23:6; Deu 13:13; Jdg 19:22; 1Sa 2:12, 1Sa 30:22; Psa 17:13; Pro 26:21; Hab 1:12, Hab 1:13

he blew : 2Sa 15:10; Jdg 3:27; Pro 24:21, Pro 24:22, Pro 25:8

We have : 2Sa 19:43; 1Ki 12:16; 2Ch 10:6; Luk 19:14, Luk 19:27

TSK: 2Sa 20:2

every man : 2Sa 19:41; Psa 62:9, Psa 118:8-10; Pro 17:14

the men : Joh 6:66-68; Act 11:23

from Jordan : 2Sa 19:15, 2Sa 19:40, 2Sa 19:41; 2Ch 10:17

TSK: 2Sa 20:3

ten women : 2Sa 15:16, 2Sa 16:21, 2Sa 16:22

and put : The confinement and retired maintenance of these women was the only measure which in justice and prudence could be adopted. In China, when an emperor dies, all his women are removed to an edifice called the palace of chastity, situated within the palace, in which they are shut up for the remainder of their lives.

ward : Heb. an house of ward, Gen 40:3

shut : Heb. bound

living in widowhood : Heb. in widowhood of life

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 20:1

The son of Bichri ... - Rather, "a Bichrite,"formed like the names "Ahohite,""Hachmonite,"etc. 2Sa 23:8-9, and so called from Becher, the son of Benjamin Gen 46:21; 1Ch 7:6-8 Saul was also of this family. It is evident that the transfer of the royalty from their tribe to that of Judah still rankled in the hearts of many Benjamites (2Sa 16:8 note).

Barnes: 2Sa 20:2

From Jordan ... - The men of Israel only escorted David from Jordan to Gilgal, and there left him; but the men of Judah in a body went with him all the way to Jerusalem.

Poole: 2Sa 20:1

There happened to be there his presence was casual in itself, though certain, and ordered by God’ s providence.

Man of Belial a lawless person, one that attempted to shake off the yoke of civil authority. See Deu 13:13 .

Benjamite aggrieved at the translation of the kingdom from Saul and that tribe to David.

We have no part in David: the tribe of Judah have monopolized the king to themselves, and will not allow us any share in him; let them therefore enjoy him alone, and let us seek out a new king.

The son of Jesse an expression of contempt, implying their rejection of him, that he was no more to be owned as their king, but as a private person, as the son of Jesse.

Every man to his tents let us all desist from this unthankful office of bringing the king back, and go each to our homes, that we may consider, and then meet together to choose a new king.

Poole: 2Sa 20:2

Every man of Israel i.e. the generality of those Israelites who were present.

Poole: 2Sa 20:3

Put them in ward partly, because they had not vigorously opposed Absalom’ s lustful desire, as they should have done, even with the hazard of their lives; and partly, lest the sight of them should renew the memory of Absalom’ s filthiness, and of their own and David’ s reproach, which it was fit to bury in-perpetual oblivion; and partly, because it might appear incestuous to have to do with those who had been defiled by his own son; and partly, because as David would not, so it was not now convenient that any other man should have any conjugal conversation with them.

Haydock: 2Sa 20:1

Belial. Septuagint, "lawless." ---

Jemini. The tribe of Benjamin continued to be rather disaffected. (Haydock) ---

Part. This was an usual mode of expressing a disunion, 3 Kings xii. 16., and Acts viii. 21. (Calmet) ---

See chap. xix. 43. (Haydock) Seba was perhaps a kinsman of Saul, (Menochius) in come command. (Calmet)

Haydock: 2Sa 20:2

Jordan, near which the contest had happened. Some chosen troops attended Seba to the north, while the rest went home. (Haydock)

Haydock: 2Sa 20:3

Widowhood, or celibacy, (Menochius) like nuns. (Grotius; Salien) ---

David could not with propriety approach to them, (Estius) as they resembled his daughters-in-law; (Leviticus xviii. 15.; Menochius) and no other person could marry them, while he was still their husband. (Haydock) ---

The punishment of seclusion was very small in the East, where women seldom go out. The Jews assert, that the widows of the Hebrew kings could not marry again. (Selden, Uxor. i. 10.) ---

The like custom formerly prevailed in Spain. (Council of Toledo, xiii. 3., A.D. 683.; [Council] of Saragossa, canon 5., A.D. 691.) So great was the respect for the king or the apprehension, lest those who married their widows, should aspire to the throne. (Calmet)

Gill: 2Sa 20:1

And there happened to be a man of Belial,.... A wicked man, as the Targum, a lawless, yokeless man, that had cast off the yoke of the law, and was without it, as Belial is by some interpreted; or one unprofitable and useless, yea, noxious and pernicious: this man, though, with respect to second causes, may be said to be there by chance, yet it was so ordered by the providence of God that he should be present at this time for the further fulfilment of the threatening to David, that the sword should not depart from his house:

whose name was Sheba, the son of Bichri, a Benjamite; one perhaps that had been in the rebellion of Absalom, and had a grudge against David for the removal of the kingdom out of that tribe:

and he blew a trumpet; which was done to draw off the Israelites from David, and gather a party to himself:

and said, we have no part in David; so he interpreted what the men of Judah said, because they claimed kindred to David, the rest of the Israelites had no interest in him; thus they, who just before said they had ten parts in him, now had none at all:

neither have we inheritance in the son of Jesse; so he calls David by way of contempt, as if he was no king, but a private person, and a descendant from a mean family:

every man to his tent, O Israel; there to consider what to do, and whom to choose to be their king, and let Judah take David for their king, and enjoy him alone, since they had so slighted, and dealt so injuriously and roughly with the rest of the tribes.

Gill: 2Sa 20:2

So every man of Israel went up from after David,.... Those that met him on the road departed from him, and went no further with him:

and followed Sheba the son of Bichri; and made him their captain, who was the author of their mutiny and sedition:

but the men of Judah clave unto their king, from Jordan to Jerusalem: never left him, after they had conducted him over Jordan, until they had brought him safely to Jerusalem.

Gill: 2Sa 20:3

And David came to his house at Jerusalem,.... His palace there, which was in that part of the city called the fort of Zion, and city of David:

and the king took the ten women his concubines, whom he had left to keep the house; when he fled from Jerusalem because of Absalom, 2Sa 15:16,

and put them in ward; partly as a punishment for easily yielding to the lust of Absalom, and partly that they might not be seen, which would bring to remembrance his sin:

and fed them; he did not put them to death, nor put them away, but kept them thus confined, and made a proper provision for them, not suffering them to marry any other, and be maintained by them:

but went not in unto them: into their apartments to lie with them, having been defiled by his son, 2Sa 16:22,

so they were shut up unto the day of their death; kept in the ward till they died:

living in widowhood; neither used by the king as his concubines, as they had been before, nor suffered to many any other; or "in the widowhood of life" ^o, which is so expressed, to distinguish it from widowhood made by death; this was such sort of widowhood as obtained while their husband was living; so the Targum,"widows of their husband alive,''

or remaining.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 20:1

¹ tn Heb “a man of worthlessness.”

² tn The expression used here יְמִינִי (yÿmini) is a short form of the more common “Benjamin.” It appears elsewhere in 1 Sam 9:4 and Esth 2:5. Cf. 1 Sam 9:1.

³ tn Heb “the shophar” (the ram’s horn trumpet). So also v. 22.

⁴ tc The MT reads לְאֹהָלָיו (lÿ’ohalav, “to his tents”). For a similar idiom, see 19:9. An ancient scribal tradition understands the reading to be לְאלֹהָיו (le’lohav, “to his gods”). The word is a tiqqun sopherim, and the scribes indicate that they changed the word from “gods” to “tents” so as to soften its theological implications. In a consonantal Hebrew text the change involved only the metathesis of two letters.

NET Notes: 2Sa 20:2

¹ tn Heb “went up from after.”

² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 20:3

¹ tn Heb “house.”

² tn Heb “and he placed them in a guarded house.”

³ tn Heb “he did not come to them”; NAB “has no further relations with them”; NIV “did not lie with them”; TEV “did not have intercourse with them”; NLT “would no longer sleep with them.”

Geneva Bible: 2Sa 20:1

And there happened to be ^{( a )} there a man of Belial, whose name [was] Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and said, We have no part in ^{( b )} David, neither have we inheritance in the son ^{( c )} of Jesse: every man to his tents, O Israel.

^{( a )} Where the ten tribes contended against Judah.

^{( b )} As they of Judah say.

^{( c )} He thought by speaking contemptuously of the king, to stir the people farther to sedition, or else by causing Israel to depart, thought that they of Judah would have esteemed him less.

Geneva Bible: 2Sa 20:2

So every man of Israel went up from after David, [and] followed Sheba the son of Bichri: but the men of Judah clave unto their king, from ^{( d )} Jordan even to Jerusalem.

^{( d )} From Gilgal which was near Jordan.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 20:1-26

1 By occasion of the quarrel, Sheba makes a party in Israel.

3 David's ten concubines are put in confinement for life.

4 Amasa, made captain over Judah, is slain by Joab.

14 Joab pursues Sheba unto Abel.

16 A wise woman saves the city by Sheba's head.

23 David's officers.

MHCC: 2Sa 20:1-3

One trial arises after another for our good, till we reach the place where sin and sorrow are for ever done away. Angry disputers misunderstand or misconstrue one another's words; proud men will have every thing their own way, or wholly refuse their assistance. The favour of the many is not to be depended upon; and what have others to expect, when Hosanna to the Son of David was soon changed to Crucify him, crucify him?

Matthew Henry: 2Sa 20:1-3

David, in the midst of his triumphs, has here the affliction to see his kingdom disturbed and his family disgraced.

I. His subjects revolting from him at the instigation of a man of Belial, whom they followed when they forsook the man after God's own heart. Observe, 1. That this happened immediately upon the crushing of Absalom's rebellion. We must not think it strange, while we are in this world, if the end of one trouble be the beginning of another: deep sometimes calls unto deep. 2. That the people were now just returning to their allegiance, when, of a sudden, they flew off from it. When a reconciliation is newly made, it ought to be handled with great tenderness and caution, lest the peace break again before it be settled. A broken bone, when it is set, must have time to knot. 3. That the ring-leader of this rebellion was Sheba, a Benjamite by birth (2Sa 20:1), who had his habitation in Mount Ephraim, 2Sa 20:21. Shimei and he were both of Saul's tribe, and both retained the ancient grudge of that house. Against the kingdom of the Messiah there is an hereditary enmity in the serpent's seed, and a succession of attempts to overthrow it (Psa 2:1, Psa 2:2); but he that sits in heaven laughs at them all. 4. That the occasion of it was that foolish quarrel, which we read of in the close of the foregoing chapter, between the elders of Israel and the elders of Judah, about bringing the king back. It was a point of honour that was disputed between them, which had most interest in David. "We are more numerous,"say the elders of Israel. "We are nearer akin to him,"say the elders of Judah. Now one would think David very safe and happy when his subjects are striving which shall love him best, and be most forward to show him respect; yet even that strife proves the occasion of a rebellion. The men of Israel complained to David of the slight which the men of Judah had put upon them. If he had now countenanced their complaint, commended their zeal, and returned them thanks for it, he might have confirmed them in his interest; but he seemed partial to his own tribe: Their words prevailed above the words of the men of Israel; as some read the last words of the foregoing chapter. David inclined to justify them, and, when the men of Israel perceived this, they flew off with indignation. "If the king will suffer himself to be engrossed by the men of Judah, let him and them make their best of one another, and we will set up one for ourselves. We thought we had ten parts in David, but such an interest will not be allowed us; the men of Judah tell us, in effect, we have no part in him, and therefore we will have none, nor will we attend him any further in his return to Jerusalem, nor own him for our king."This was proclaimed by Sheba (2Sa 20:1), who probably was a man of note, and had been active in Absalom's rebellion; the disgusted Israelites took the hint, and went up from after David to follow Sheba (2Sa 20:2), that is, the generality of them did so, only the men of Judah adhered to him. Learn hence, (1.) That it is as impolitic for princes to be partial in their attentions to their subjects as it is for parents to be so to their children; both should carry it with an even hand. (2.) Those know not what they do that make light of the affections of their inferiors, by not countenancing and accepting it. Their hatred may be feared whose love is despised. (3.) The beginning of strife is as the letting forth of water; it is therefore wisdom to leave it off before it be meddled with, Pro 17:14. How great a matter doth a little of this fire kindle! (4.) The perverting of words is the subverting of peace; and much mischief is made by forcing invidious constructions upon what is said and written and drawing consequences that were never intended. The men of Judah said, The king is near of kin to us. "By this,"say the men of Israel, "you mean that we have no part in him; "whereas they meant no such thing. (5.) People are very apt to run into extremes. We have ten parts in David, said they; and, almost in the next breath, We have no part in him. Today Hosanna, tomorrow Crucify.

II. His concubines imprisoned for life, and he himself under a necessity of putting them in confinement, because they had been defiled by Absalom, 2Sa 20:3. David had multiplied wives, contrary to the law and they proved a grief and shame to him. Those whom he had sinfully taken pleasure in he was now, 1. Obliged, in duty, to put away, they being rendered unclean to him by the vile uncleanness his son had committed with them. Those whom he had loved must now be loathed. 2. Obliged, in prudence, to shut up in privacy, not to be seen abroad for shame, lest the sight of them should give occasion to people to speak of what Absalom had done to them, which ought not to be so much as named, 1Co 5:1. That that villany might be buried in obscurity. 3. Obliged, in justice to shut up in prison, to punish them for their easy submission to Absalom's lust, despairing perhaps of David's return, and giving him up for gone. Let none expect to do ill and fare well.

Keil-Delitzsch: 2Sa 20:1-22

Sheba's Rebellion. - 2Sa 20:1. There happened to be a worthless man there, named Sheba , a Benjaminite. He blew the trumpet, and said, "We have no part in David, nor inheritance in the son of Jesse. Every man to his tents, O Israel!" "To his tents," i.e., to his home, as in 2Sa 19:9, etc.

2Sa 20:2

All the men of Israel responded to this call, and went up (to the mountains) away from David and after Sheba; but the men of Judah adhered to their king from the Jordan to Jerusalem. The construction of דּבק with ועד ... מן is a pregnant one: they adhered to and followed him. The expression "from Jordan" does not prove that Sheba's rebellion broke out at the Jordan itself, and before David's arrival in Gilgal, but may be accounted for from the fact that the men of Judah had already fetched the king back across the Jordan.

2Sa 20:3

As soon as David returned to his palace at Jerusalem, he brought the ten concubines whom he had left behind, and with whom Absalom had lain, into a place of safety, and took care of them, without going in unto them any more. The masculine suffixes attached to יתּגם , יכלכּלם , and אליהם are used, as they frequently are, as being the more general and indefinite, instead of the feminine, which is the more definite form. Thus were they shut up in lifelong widowhood until the day of their death. אלמנוּת is an adverbial accusative, and חיּוּת signifies "condition in life;"literally, in widowhood of life.

2Sa 20:4

David then ordered Amasa to call the men of Judah to pursue Sheba the rebel, and attack him within three days, and then to present himself to him again. This commission was intended as the commencement of the fulfilment of the promise which David had given to Amasa (2Sa 19:14). It was no doubt his intention to give him the command over the army that marched against Sheba, and after the defeat of the rebel to make him commander-in-chief. But this first step towards the fulfilment of the promise was a very imprudent act, like the promise itself, since Joab, who had been commander of the army for so many years, was grievously offended by it; and moreover, being a well-tried general, he had incomparably more distinction in the tribe of Judah than Amasa, who had taken part in Absalom's rebellion and even led the rebel army, could possibly have.

2Sa 20:5-6

But when Amasa stayed out beyond the time fixed for the execution of the royal commission (the Chethib וייחר is the Piel וייחר , whilst the Keri is either the Hiphil ויּוחר , or the imperfect Kal of יחר = אחר , cf. תּחז , 2Sa 20:9, and is quite unnecessary), probably because the men of Judah distrusted him, and were not very ready to respond to his summons, David said to Abishai, "Now will Sheba the son of Bichri be more injurious (more dangerous) to us than Absalom. Take thou the servants (soldiers) of thy lord and pursue after him, lest he reach fortified cities, and tear out our eye ,"i.e., do us a serious injury. This is the correct explanation given by Böttcher, who refers to Deu 32:10 and Zec 2:12, where the apple of the eye is the figure used to signify the most valuable possession; for the general explanation, "and withdraw from our eye,"cannot be grammatically sustained.

2Sa 20:7

Thus there went after him (Abishai) Joab's men (the corps commanded by Joab), and the Crethi and Plethi (see at 2Sa 8:18), out of Jerusalem, to pursue Sheba.

2Sa 20:8

"When they were by the great stone at Gibeon, and Amasa came to meet them (there), Joab was girded with his armour-coat as his clothing, and the girdle of the sword was bound over it upon his loins in its sheath, which came out, and it fell (i.e., the sheath came out of the sword-belt in which it was fastened, and the sword fell to the ground), Joab said to Amasa,"etc. The eighth verse contains only circumstantial clauses, the latter of which (from ויואב onwards) are subordinate to the earlier ones, so that ויּאמר (2Sa 20:9) is attached to the first clause, which describes the meeting between the advancing army and Amasa.

There is something striking, however, in the fact that Joab appears among them, and indeed, as we see from what follows, as the commander of the forces; for according to 2Sa 20:6, David had commissioned Abishai, Joab's brother, to pursue Sheba, and even in 2Sa 20:7 Joab's men only are mentioned. This difficulty can hardly be solved in any other manner than by the simple assumption that David had told Abishai to go out with Joab, and that this circumstance is passed over in the brief account in 2Sa 20:6, in which the principal facts alone are given, and consequently the name of Joab does not occur there. Clericus adopts the following explanation. "Mention,"he says, "has hitherto been made simply of the command given to Abishai, but this included an order to Joab to go as well; and there is nothing to preclude the supposition that Joab's name was mentioned by the king, although this is not distinctly stated in the brief account before us."

(Note: This difficulty cannot be removed by emendations of the text, inasmuch as all the early translators, with the exception of the Syriac, had our Hebrew text before them. Thenius does indeed propose to alter Abishai into Joab in 2Sa 20:6, after the example of Josephus and the Syriac; but, as Böttcher observes, if Joab had originally formed part of the text, it could not have been altered into Abishai either accidentally or intentionally, and the Syriac translators and Josephus have inserted Joab merely from conjecture, because they inferred from what follows that Joab's name ought to be found here. But whilst this is perfectly true, there is no ground for Böttcher's own conjecture, that in the original text 2Sa 20:6 read as follows: "Then David said to Joab, Behold, the three days are gone: shall we wait for Amasa?"and through the copyist's carelessness a whole line was left out. For this conjecture has no tenable support in the senseless reading of the Cod. Vat ., πρὸς Ἀμεσσαΐ́ for Ἀβισαΐ́ .)

2Sa 20:9-10

Joab asked Amasa how he was, and laid hold of his bear with his right hand to kiss him. And as Amasa took no heed of the sword in Joab's hand, he smote him with it in the paunch (abdomen), and shed out his bowels upon the ground, " and repeated not (the stroke) to him "(cf. 1Sa 26:8). Laying hold of the beard to kiss is still customary among Arabs and Turks as a sign of friendly welcome (vid., Arvieux, Merkwürdige Nachrichten , iv. p. 182, and Harmar, Beobachtungen , ii. p. 61). The reason for this assassination was Joab's jealousy of Amasa. Joab and Abishai then followed Sheba.

2Sa 20:11

One of Joab's attendants remained standing by him (Amasa), no doubt at Joab's command, and said to the people who came thither, i.e., to the men of Judah who were collected together by Amasa (vid., 2Sa 20:4), "He that favoureth Joab, and he that (is) for David, let him (go) after Joab,"i.e., follow him to battle against Sheba.

2Sa 20:12-13

Amasa lay wallowing in blood in the midst of the road; and when the man (the attendant) saw that all the people stood still (by the corpse), he turned (pushed) Amasa from the road to the field, and threw a cloth over him, whereupon they all passed by and went after Joab.

2Sa 20:14

But Joab "went through all the tribes of Israel to Abela, and Beth-maacah, and all Berim." Abela (2Sa 20:15), or Abel (2Sa 20:18), has been preserved in the large Christian village of Abil , a place with ruins, and called Abil-el-Kamh on account of its excellent wheat ( Kamh ), which lies to the north-west of Lake Huleh, upon a Tell on the eastern side of the river Derdâra ; not in Ibl-el-Hawa , a place to the north of this, upon the ridge between Merj Ayun and Wady et Teim (vid., Ritter, Erdk . xv. pp. 240, 241; Robinson , Bibl . Researches , pp. 372-3; and v. de Velde, Mem . p. 280). Beth-maacah was quite close to Abela; so that the names of the two places are connected together in 2Sa 20:15, and afterwards, as Abel-beth-maacah (vid., 1Ki 15:20, and 2Ki 15:29), also called Abel-maim in 2Ch 16:4. Berim is the name of a district which is unknown to us; and even the early translators did not know how to render it. There is nothing, however, either in the πάντες ἐν χαῤῥί is the lxx or the omnes viri electi of the Vulgate, to warrant an alteration of the text. The latter, in fact, rests upon a mere conjecture, which is altogether unsuitable; for the subject to ויּקּהלוּ cannot be כּל־הבּרים on account of the vav consec ., but must be obtained from ישׂראל בּכל־שׁבטי . The Chethib ויקלהו is evidently a slip of the pen for ויּקּהלוּ .

2Sa 20:15

They besieged him (Sheba) in Abel-beth-maacah, and piled up a rampart against the city , so that it rose up by the town-moat ( חל , the moat with the low wall belonging to it); and all the people with Joab destroyed to throw down the wall .

2Sa 20:16-18

Then a wise woman of the city desired to speak to Joab, and said (from the wall) to him (2Sa 20:18), "They were formerly accustomed to say, ask Abel; and so they brought (a thing) to pass."These words show that Abel had formerly been celebrated for the wisdom of its inhabitants.

2Sa 20:19

"I am of the peaceable, faithful in Israel: thou seekest to slay a city and mother in Israel; wherefore wilt thou destroy the inheritance of Jehovah?"The construing of אנכי with a predicate in the plural may be explained on the simple ground that the woman spoke in the name of the city as well as in its favour, and therefore had the citizens in her mind at the time, as is very evident from the figurative expression אם (mother) for mother-city or capital.

(Note: The correctness of the text is not to be called in question, as Thenius and Böttcher suppose, for the simple reason that all the older translators have followed the Hebrew text, including even the lxx with their ἐγώ εἰμι εἰρηνικὰ τῶν στηριγμάτων ἐν Ἰσραήλ ; whereas the words ἅ ἔθεντο οἱ πιστοὶ τοῦ Ἰσραήλ , which some of the MSS contain at the close of 2Sa 20:18 after ει ̓ ἐξέλιπον , and upon which Thenius and Böttcher have founded their conjectures, are evidently a gloss or paraphrase of התמּוּ וכן , and of so little value on critical grounds, that Tischendorf did not even think the reading worth mentioning in his edition of the Septuagint.)

The woman gave Joab to understand, in the first place, that he ought to have asked the inhabitants of Abela whether they intended to fight for Sheba before commencing the siege and destruction of the town, according to the law laid down in Deu 20:10. with reference to the siege of foreign towns; and secondly, that he ought to have taken into consideration the peaceableness and fidelity of the citizens of Abela, and not to destroy the peace-loving citizens and members of the nation of God.

2Sa 20:20

The woman's words made an impression upon Joab. He felt the truthfulness of her reproaches, and replied, "Far be it, far be it from me, to swallow up or destroy." אם , as in the case of oaths: "truly not."

2Sa 20:21

"It is not so (sc., as thou sayest), but a man of the mountains of Ephraim (which extended into the tribe of Benjamin: see at 1Sa 1:1), Sheba the son of Bichri, hath lifted up his hand against the king David. Only give him up, and I will draw away from the city."The woman promised him this: "Behold, his head shall be thrown out to thee over the wall."

2Sa 20:22

She then came to all the people (i.e., the citizens of the town) "with her wisdom," i.e., with the wise counsel which she had given to Joab, and which he had accepted; whereupon the citizens cut off Sheba's head, and threw it out to Joab. Then Joab had a trumpet blown for a retreat, and the men disbanded, whilst he himself returned to Jerusalem to the king.

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 20:1-22

The rebellion of Sheba 20:1-22

"The account of Sheba's rebellion against David serves as a counterpoise to the story of Absalom's conspiracy (15:1-12) in chapters 15-20, which constitute the major part of the narrative that comprises chapters 13-20 (more precisely, 13:1-20:22), the longest definable literary section of the Court History of David (chs. 9-20 . . .)."²⁷⁹

Not all the people of Israel followed David. Some lined up behind Sheba, a discontented Benjamite who sought to split the kingdom as Jeroboam did 45 years later. He sounded his rebel call in Gilgal and then proceeded north gathering supporters.

"It is no coincidence that independence is declared in practically identical terms in the cry of 2 Sam 20:1b and 1 Kgs 12:16. Sheba ben Bichri was before his time--so a worthless fellow.' After Ahijah's intervention, the time had come."²⁸⁰

The notation of David's dealings with his ten concubines (v. 3; cf. 15:16; 16:21-22) shows that the king behaved in harmony with the spirit of the Mosaic Law. The Law prohibited a woman who had had relations with two consecutive husbands from going back to her first husband (Deut. 24). The Law did not address David's case specifically, but Deuteronomy 24 was what seems to have guided his decision.

"The presence of concubines suggests how much the monarchy has embraced the royal ideology of the Near East, which is inimical to the old covenant tradition. David takes a drastic step of confining the concubines and presumably having no more to do with them. His action is most likely a concession and conciliatory gesture to the north. . . . In making this move, David not only distances himself from his own former practice but also offers a contrast to the conduct of Absalom (16:21-22)."²⁸¹

David had promoted Amasa by making him commander of the army in Joab's place (17:25) probably because Joab had killed Absalom (19:13). Unfortunately Amasa moved too slowly (v. 5). Consequently David put Abishai in charge (v. 6). The writer probably referred to the soldiers as "Joab's men" (v. 7) because they had formerly been under Joab's command.

Joab greeted Amasa in a customary way (v. 9).²⁸² He kissed the man he was about to slay, as Judas did later (Luke 22:47-48). Solomon avenged Joab's murder of Amasa when he came to power (1 Kings 2:32). Perhaps David did not execute him because he owed Joab so much for serving him as he had done, and Joab was an effective commander who advanced David's interests. Leaders still publicly decry the methods of people whom they privately encourage.

Abel Beth-maacah lay about 90 miles north of Gilgal and four miles west of Dan. Sheba had far fewer soldiers than Joab did (vv. 11, 14). The saying, "They will surely ask advice at Abel [Beth-maacah]," (v. 18) means people regarded the residents of that town as wise. The city was a mother in Israel (v. 19) in the sense that it exercised a beneficent maternal influence over its neighboring villages.²⁸³

"Abel is characterized in the proverb as a city with a long reputation for wisdom and faithfulness to the tradition of Israel. It is, therefore, a mother in the same way Deborah was: a creator and hence a symbol of the unity that bound Israel together under one God Yahweh. And it is the wise woman's implicit appeal to this unity that stops Joab in his tracks."²⁸⁴

"The inheritance of the Lord" (v. 19) refers to Israel (cf. 21:3). Evidently Sheba, though a Benjamite, lived in the hill country of Ephraim (v. 21). David's rule was again secure with the death of Sheba, another man who rebelled against the Lord's anointed and died for it.

"Wise words override ruthless policy. At the end, not only the woman and the city are saved; something of David's dignity and self-respect are also rescued from Joab's mad, obedient intent."²⁸⁵

"In an earlier incident, another wise woman' had co-operated with Joab and had undertaken the delicate task of bringing the king to a new viewpoint (2 Sa. 14:1-20)."²⁸⁶

This story teaches much about wisdom and folly.

"First of all the woman saw the problem realistically; the danger must have been clear enough to everyone in Abel, but there may have been some false hopes of rescue or intervention. Secondly, she did something about it--she did not wait for somebody else to act but took the initiative herself. Then she argued her case, challenging the rightness of Joab's actions; and he was forced to agree with what she said. So a compromise was reached; and finally she took steps to fulfil [sic] the terms agreed. In other words, wisdom was a combination of intelligent insight and bold action. The Old Testament rarely separates the intellectual from the pragmatic: wisdom is not simply knowing but also doing."²⁸⁷

The wise woman contrasts with foolish Joab who, nonetheless, showed wisdom himself when he listened to and cooperated with the woman. Sometimes very devoted people, such as Joab, can do much damage similarly in a church. Talk solved a problem that war would only have complicated. Wisdom saved the woman, her city, David's reputation, Joab's career, and many innocent lives. Her wisdom in action bears four marks: seeing the problem, acting to correct it, arguing her case persuasively, and fulfilling her responsibilities. God's glory evidently motivated and guided her actions (v. 19). Sheba's folly is clear in that he was easily offended, unable to muster support, and initiated a fight he could not win.

Guzik: 2Sa 20:1-26

2 Samuel 20 - The Rebellion of Sheba

A. David returns to Jerusalem and to an insurrection.

1. (1-2) Sheba's rebellion.

And there happened to be there a rebel, whose name was Sheba the son of Bichri, a Benjamite. And he blew a trumpet, and said: "We have no share in David, nor do we have inheritance in the son of Jesse; every man to his tents, O Israel!" So every man of Israel deserted David, and followed Sheba the son of Bichri. But the men of Judah, from the Jordan as far as Jerusalem, remained loyal to their king.

a. There happened to be a rebel: Sheba took advantage of David's weakened position after Absalom's failed rebellion and the conflict between Judah and the other ten tribes (2 Samuel 19:40-43). He based his rebellion on three principles common to rebels:

· We have no share in David: Sheba denied the king's sovereignty. He claimed that David had no right to reign over him or the ten tribes of Israel

· The son of Jesse: Sheba devalued the king's identity. Jesse was a humble farmer and Sheba wanted to emphasize David's humble beginning

· Every man to his tents: Sheba decided to go his own way and drew others with him. He acted on his low opinion of David

i. G. Campbell Morgan sees the phrase "We have no share in David, nor do we have an inheritance in the son of Jesse" as an effective slogan promoted by Sheba. "The story should teach us that popular and plausible catchwords ought to be received and acted upon with great caution."

b. Israel deserted David: Sheba succeeded in drawing away the ten northern tribes and David had another civil war to deal with.

i. In 2 Samuel 19:40-43 leaders from these same ten tribes argued with the tribe of Judah over who honored David more. Their response to Sheba's rebellion shows that their desire to honor David had nothing to do with honoring him, but in exalting self.

ii. We might say that the tribe of Judah treated the other ten tribes unfairly, but "Injustice is never corrected by a yet deeper wrong." (Morgan)

iii. We might say that it is in the nature of men to divide. We have to be held together by the Holy Spirit. Paul put it like this: I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and gentleness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace (Ephesians 4:1-3). We don't make the unity of the Spirit, we keep the unity of the Spirit - but we must keep what He has created.

c. The men of Judah . . . remained loyal to their king: The desertion of the ten tribes is distressing but the loyalty of the men of Judah is wonderful. When others desert or divide it gives us a greater opportunity to demonstrate loyalty.

i. We should imitate the loyalty Judah showed to their king. This means we must be loyal to Jesus in spite of the mocking of the multitude. We must be loyal to Jesus in spite of the rebellion of the flesh. We must be loyal to Jesus in spite of the times when He seems distant.

2. (3) David puts away the women Absalom violated.

Now David came to his house at Jerusalem. And the king took the ten women, his concubines whom he had left to keep the house, and put them in seclusion and supported them, but did not go in to them. So they were shut up to the day of their death, living in widowhood.

a. Put them in seclusion: Absalom raped these ten concubines as part of his rebellion against David (2 Samuel 16:20-23). Upon his return, David set them aside as unfortunate victims of Absalom's sin.

i. "He could not well divorce them; he could not punish them, as they were not in the transgression; he could not more be familiar with them, because they had been defiled by his son; and to have married them to other men might have been dangerous to the state." (Clarke)

b. They were shut up to the day of their death, living in widowhood: The sad fate of David's ten concubines is an example of how our sin often has horrible effects on others. They suffered because of Absalom's sin - and David's sin.

3. (4-5) David tells Amasa to marshal an army to deal with Sheba's rebellion.

And the king said to Amasa, "Assemble the men of Judah for me within three days, and be present here yourself." So Amasa went to assemble the men of Judah. But he delayed longer than the set time which David had appointed him.

a. The king said to Amasa: Amasa was Absalom's former general and David made him the commander of his army as a conciliatory move after the death of Absalom.

b. Assemble the men of Judah for me within three days: David knew that time was of the essence. When Absalom had the chance to quickly crush David, he did not take advantage of the opportunity. David did not want to make the same mistake with Sheba.

c. He delayed longer than the set time: Amasa wasn't up to the job David gave him. He was not a completely competent military man, and Joab (the former commander of David's army) defeated Amasa soundly when they fought together.

4. (6-7) Tired of waiting, David sends his royal guard.

And David said to Abishai, "Now Sheba the son of Bichri will do us more harm than Absalom. Take your lord's servants and pursue him, lest he find for himself fortified cities, and escape us." So Joab's men, with the Cherethites, the Pelethites, and all the mighty men, went out after him. And they went out of Jerusalem to pursue Sheba the son of Bichri.

a. David said to Abishai: David gave these orders to Abishai. He was the commander over your lord's servants - David's personal guard.

b. So Joab's men . . . and all the mighty men, went out: Joab was the field commander of these troops, but Abishai was in command over him.

B. Joab kills Amasa and defeats Sheba.

1. (8-10) Using deception, Joab murders Amasa.

When they were at the large stone which is in Gibeon, Amasa came before them. Now Joab was dressed in battle armor; on it was a belt with a sword fastened in its sheath at his hips; and as he was going forward, it fell out. Then Joab said to Amasa, "Are you in health, my brother?" And Joab took Amasa by the beard with his right hand to kiss him. But Amasa did not notice the sword that was in Joab's hand. And he struck him with it in the stomach, and his entrails poured out on the ground; and he did not strike him again. Thus he died. Then Joab and Abishai his brother pursued Sheba the son of Bichri.

a. Amasa came before them: Amasa didn't assemble the army of Judah quickly enough, but he didn't want to be left out of the battle. He joined the troops loyal to David at Gibeon.

b. Joab took Amasa by the beard: Joab approached Amasa with cunning and deception. Holding the beard was a sign of a friendly welcome, and the fallen sword made it seem that Joab was unarmed.

c. He struck him with it in the stomach: Joab showed how ruthless he was. He murdered Amasa - the man who replaced him as commander of David's armies - out of both rivalry and concern that Amasa was not genuinely supportive of David.

i. "It is very likely that Amasa did not immediately die: I have known instances of persons living several hours after their bowels had been shed out." (Clarke)

2. (11-14) Joab takes command of the troops loyal to David.

Meanwhile one of Joab's men stood near Amasa, and said, "Whoever favors Joab and whoever is for David; follow Joab!" But Amasa wallowed in his blood in the middle of the highway. And when the man saw that all the people stood still, he moved Amasa from the highway to the field and threw a garment over him, when he saw that everyone who came upon him halted. When he was removed from the highway, all the people went on after Joab to pursue Sheba the son of Bichri. And he went through all the tribes of Israel to Abel and Beth Maachah and all the Berites. So they were gathered together and also went after Sheba.

a. All the people went on after Joab: For all his ruthless devotion to David, Joab was a true leader. The soldiers naturally followed the commander who successfully led them many times before.

b. He went through all the tribes of Israel: Joab was able to find men loyal to David in all the tribes of Israel. Though Sheba was able to assemble an army against David, there were still many people loyal to David.

3. (15-122) The end of Sheba's rebellion.

Then they came and besieged him in Abel of Beth Maachah; and they cast up a siege mound against the city, and it stood by the rampart. And all the people who were with Joab battered the wall to throw it down. Then a wise woman cried out from the city, "Hear, Hear! Please say to Joab, 'Come nearby, that I may speak with you.'" When he had come near to her, the woman said, "Are you Joab?" He answered, "I am." Then she said to him, "Hear the words of your maidservant." And he answered, "I am listening." So she spoke, saying, "They used to talk in former times, saying, 'They shall surely seek guidance at Abel,' and so they would end disputes. I am among the peaceable and faithful in Israel. You seek to destroy a city and a mother in Israel. Why would you swallow up the inheritance of the LORD?" And Joab answered and said, "Far be it, far be it from me, that I should swallow up or destroy! That is not so. But a man from the mountains of Ephraim, Sheba the son of Bichri by name, has raised his hand against the king, against David. Deliver him only, and I will depart from the city." So the woman said to Joab, "Watch, his head will be thrown to you over the wall." Then the woman in her wisdom went to all the people. And they cut off the head of Sheba the son of Bichri, and threw it out to Joab. Then he blew a trumpet, and they withdrew from the city, every man to his tent. So Joab returned to the king at Jerusalem.

a. A wise woman cried out from the city: When Sheba took refuge in the city of Abel, Joab set a siege against the city. Siege warfare was a terrible ordeal of the citizens of the besieged city, and this wise woman was smart enough to seek a speedy end to the struggle.

b. Deliver him only, and I will depart from the city: Joab was a practical man. He had nothing against the city of Abel, only against Sheba. If the people of Abel would help him get Sheba it was all the better.

c. They cut off the head of Sheba the son of Bichri, and threw it out to Joab: Sheba probably thought he was safe within the walls of that city, but no one is safe when they run against God's will. There isn't a wall high enough or strong enough to protect against God and His will.

i. We can make a spiritual analogy out of Sheba, his rebellion, and his refuge in the city of Abel. "Every man's breast is a city enclosed. Every sin is a traitor that lurketh within those walls. God calleth for Sheba's head, neither hath he any quarrel to us for our person, but for our sin. If we love the head of our traitor above the life of our soul, we shall justly perish in the vengeance." (Trapp)

ii. "It were happy if all such traitors might hop headless." (Trapp)

iii. So ended the rebellion of Sheba. Yet the division between Judah and the other eleven tribes of Israel remained. After the death of Solomon there was a civil war that permanently divided the united kingdom into two nations: the southern Kingdom of Judah and the northern Kingdom of Israel.

4. (23-26) David's second administration.

And Joab was over all the army of Israel; Benaiah the son of Jehoiada was over the Cherethites and the Pelethites; Adoram was in charge of revenue; Jehoshaphat the son of Ahilud was recorder; Sheva was scribe; Zadok and Abiathar were the priests; and Ira the Jairite was a chief minister under David.

a. Joab was over all the army of Israel: Though he gained the position through murder, David allowed Joab to take control over the armies of Israel.

b. Benaiah . . . Adoram . . . Jehoshaphat . . . Sheva . . . Zadok and Abiathar . . . Ira the Jairite: The greatness of David's kingdom was not built on David's abilities alone. He knew how to assemble and lead an effective team.

i. Some think that the idea behind the phrase "chief minister" is that Ira was sort of a chaplain to David. "He was probably a sort of domestic chaplain to the king." (Clarke)

ii. If David - a man after God's heart and the sweet psalmist of Israel - needed devotional "help," we should not think ourselves above it.

© 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 20 (Chapter Introduction)

Overview

2Sa 20:1, By occasion of the quarrel, Sheba makes a party in Israel; 2Sa 20:3, David’s ten concubines are put in confinement for life; 2Sa 20:4, Amasa, made captain over Judah, is slain by Joab; 2Sa 20:14, Joab pursues Sheba unto Abel; 2Sa 20:16, A wise woman saves the city by Sheba’s head; 2Sa 20:23, David’s officers.

Poole: 2 Samuel 20 (Chapter Introduction)

SAMUEL CHAPTER 20

By occasion of this quarrel Sheba stirreth up Israel to sedition, 2Sa 20:1,2 . David’ s ten concubines are shut up in perpetual prison, 2Sa 20:3 . Amasa is slain by Joab, 2Sa 20:4-10 . He and Abishai pursue Sheba unto Abel, 2Sa 20:11-15 . The citizens, by the advice of a wise woman, cut off his head, and cast it over the wall to Joab, 2Sa 20:16-22 . David’ s officers, 2Sa 20:23-26 .

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 20 (Chapter Introduction)

(2Sa 20:1-3) Sheba's rebellion.

(2Sa 20:4-13) Amasa slain by Joab.

(2Sa 20:14-22) Sheba takes refuge in Abel.

(2Sa 20:23-26) David's officers.

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 20 (Chapter Introduction)

How do the clouds return after the rain! No sooner is one of David's troubles over than another arises, as it were out of the ashes of the former, wherein the threatening is fulfilled, that the sword should never depart from his house. I. Before he reaches Jerusalem a new rebellion is raised by Sheba (2Sa 20:1, 2Sa 20:2). II. His first work, when he comes to Jerusalem, is to condemn his concubines to perpetual imprisonment (2Sa 20:3). III. Amass, whom he entrusts to raise an army against Sheba, is too slow in his motions, which puts him into a fright (2Sa 20:4-6). IV. One of his generals barbarously murders the other, when they are taking the field (2Sa 20:7-13). V. Sheba is at length shut up in the city of Abel (2Sa 20:14, 2Sa 20:15), but the citizens deliver him up to Joab, and so his rebellion is crushed (2Sa 20:16-22). The chapter concludes with a short account of David's great officers (2Sa 20:23-26).

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 20 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 20

This chapter gives an account of a new rebellion raised by Sheba, 2Sa 20:1; of David's shutting up his concubines unto the day of their death, whom Absalom had lain with, 2Sa 20:3; of Amasa being ordered to assemble the men of Judah to crush the rebellion, but being dilatory, Abishai is sent out with David's servants, and was followed by Joab with the men under him, 2Sa 20:4; and of the murder of Amasa by Joab, 2Sa 20:8; and of Sheba being shut up in the city Abel, 2Sa 20:14; whose head, by the means of a wise woman, was delivered to Joab, and so an end was put to the rebellion, 2Sa 20:16; and, lastly, of the chief officers in David's camp and court, 2Sa 20:23.