Text -- 2 Samuel 21:19 (NET)

21:19 Yet another battle occurred with the Philistines in Gob. On that occasion Elhanan the son of Jair the Bethlehemite killed the brother of Goliath the Gittite, the shaft of whose spear was like a weaver’s beam.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Sa 21:15-22

Although the Philistines had completely succumbed to the army of David, yet the appearance of any gigantic champions among them revived their courage and stirred them up to renewed inroads on the Hebrew territory. Four successive contests they provoked during the latter period of David's reign, in the first of which the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of the battlefield.

JFB: 2Sa 21:15-22

Which may be accounted for by the fact that this, the first copy of the poem, was carefully revised and altered by David afterwards, when it was set to the music of the tabernacle. This inspired ode was manifestly the effusion of a mind glowing with the highest fervor of piety and gratitude, and it is full of the noblest imagery that is to be found within the range even of sacred poetry. It is David's grand tribute of thanksgiving for deliverance from his numerous and powerful enemies, and establishing him in the power and glory of the kingdom.

Clarke: 2Sa 21:19

Elhanan the son of Jaare-oregim - slew - Goliath the Gittite - Here is a most manifest corruption of the text, or gross mistake of the transcriber; David, not Elhanan, slew Goliath. In 1Ch 20:5, the parallel place, it stands thus: "Elhanan, the son of Jair, slew Lahmi, the brother of Goliath the Gittite, whose spear-staff was like a weaver’ s beam."This is plain; and our translators have borrowed some words from Chronicles to make both texts agree. The corruption may be easily accounted for by considering that ארגים oregim , which signifies weavers, has slipped out of one line into the other; and that בית הלחמי beith hallachmi , the Beth-lehemite, is corrupted from את לחמי eth Lachmi ; then the reading will be the same as in Chronicles. Dr. Kennicott has made this appear very plain in his First Dissertation on the Hebrew Text, p. 78, etc.

Defender: 2Sa 21:19

Since the words "the brother of" are not in the original (and, therefore, are italicized in the King James Version), critics have alleged a contradiction here with the story of David and Goliath (1Sa 17:4, 1Sa 17:7, 1Sa 17:50). It is more reasonable, however, to assume an ancient copyist omission here, especially in view of the more complete description given in the parallel passage, as follows: "And there was war again with the Philistines; and Elhanan the son of Jair slew Lahmi the brother of Goliath the Gittite, whose spear staff was like a weaver's beam" (1Ch 20:5). Another less likely resolution would be the possibility that this Goliath was the son of the Goliath slain by David, and that both Goliath (Jr.) and his brother Lahmi were slain by Elhanan. In either case, there is no contradiction."

TSK: 2Sa 21:19

Elhanan : etc. Instead of את גלית יערי ארגיס בית הלחמי , of the text, we should certainly read, as in the parallel text, ""and Elhanan the son of Jair, slew Lahmi the brother of Goliath.""1Ch 11:26

Jaareoregim : or, Jair, 1Ch 20:5

Goliath : 1Sa 17:4-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 21:19

The Hebrew text is manifestly very corrupt. First, for "Jaare-oregim,"1Ch 20:5 gives us the reading Jair. "Oregim"has evidently got in by a transcriber’ s error from the line below, where "oregim"is the Hebrew for "weavers."Again, the word the "Bethlehemite"is very doubtful. It is supported by 2Sa 23:24, but it is not found in the far purer text of 1Ch 20:5, but instead of it we find the name of the Philistine slain by Elhanan, "Lahmi the brother of Goliath the Gittite."It is probable, therefore, that either the words "the Bethlehemite,"are a corruption of "Lahmi,"or that the recurrence of "Lahmi,"and the termination of "Beth-lehemite"has confused the transcriber, and led to the omission of one of the words in each text.

Poole: 2Sa 21:19

Elhanan. The brother of Goliath the Gittite: the relative word brother is not in the Hebrew text, but is fitly supplied out of the parallel place, 1Ch 20:5 , where it is expressed. And such defects of relatives are not unusual in Scripture. Thus the word wife is understood, Mat 1:6 Joh 19:25 ; and father or mother , Mar 15:40,47 , compared with Mar 16:1 Luk 24:10 ; and son , Mat 4:21 Mar 2:14 Joh 21:15 ; and brother , Luk 6:16 , compared with Jud 1:1 . And such ellipses do also frequently occur in profane authors. Although the place may be and is otherwise rendered, Elhanan, the son of Jaare-oregiro, slew Beth-halachmi , or Lahmi , (as he is called by way of abbreviation, 1Ch 20:5 , which is very frequent in the Hebrew tongue,) who was (which words are frequently understood in the Hebrew text) with (so eth is oft rendered, as hath been noted before) Goliath the Gittite , i.e. in his company, bred up with him to the war, and related to him as his brother. Or, he slew Beth-halachmi , a Goliath (or another Goliath) of Gath, or the Gittite. So the name of the giant was Beth-halachmi , who may be here called Goliath , not only for his near relation to him, being his brother, but for his exact resemblance of him in feature, or in stature and strength, or in courage and military skill; as John the Baptist was called Elias for the like reason. Peradventure also, after the death of the first and famous Goliath the Gittite, 1Sa 17 , that name was either given to him by others, or taken by himself.

Like a weaver’ s beam in thickness. See 1Sa 17:7 .

Haydock: 2Sa 21:19

Adeodatus, the son of Forrest. So it is rendered in the Latin Vulgate, by giving the interpretation of the Hebrew names, which are Elhanan, the son of Jaare. (Challoner) ---

We should translate all the proper names, or none; as the present mode is extremely perplexing. Adeodatus might therefore be rendered, "God given;" ( Dieudonne, as the French have it, though they will not translate Saltus, but leave Jaare ) or, if Adeodatus must remain, as it is sometimes a proper name, why may not Saltus? A mere English reader might suppose that Forrest was a Hebrew name, and , with Swift in jest, maintain the high antiquity of our language. (Haydock) ---

Regularly proper names should be retained. (Calmet) ---

But the learned have often chosen to give the import of foreign names, in the language in which they have been writing. See Du Thou's History. Thus Dubois is styled Sylvius; Newman, Neander; &c. ---

An embroiderer. Protestants make this a part of the man's name, "Jaare-oregim." Septuagint, "the son of Ariorgeim." In 1 Paralipomenon xx, no notice is taken of his profession. (Haydock) ---

That passage will evince that Elhanan is not the same with David, as some would infer from the mention of Goliath's death, but the son of Jair, uncle of Joab, (chap. xxxiii. 24.) who was born at Bethlehem, though the verse in Paralipomenon would insinuate less correctly, that the giant's name was Lechem, thus, "Elehanan....slew Lechem, the brother," &c., as the copyist had written ath instead of bith. (Calmet) ---

Our version has not this mistake: "Adeodatus, the son of Saltus, a Bethlehemite, slew the brother of Goliath, the Gethite," &c., 1 Paralipomenon xx. 5. (Haydock) ---

"It would be difficult to find a passage more disfigured than the present; and, without the help of the Paralipomenon, it would be impossible to make it out." (Calmet) ---

Kennicott makes a similar remark. (Diss. i. and ii.) But he believes that the Book of Chronicles, though the latest, and usually the most corrupt, of the Old Testament, is here perfectly correct; and that the passage before us is strangely corrupted, "Jaare Oregim, a Bethlehemite," being placed instead of , ..."Jaor slew Lahmi," as he thinks that oregim, "weavers," has been inserted from the line below, p. 79. Josephus ([Antiquities?] vii. 10.) relates this transaction as follows, "When the king had sent a fresh army against them, Nephan, his relation, displayed the greatest valour. for engaging in a single combat with the bravest man of the Philistines, and killing his antagonist, he caused the rest to turn their backs, and many of the enemy fell in that battle." Thus he evades all the difficulty, adding much out of his own head; and by Nephan, designating Elehanan, the son of his (Joab's) uncle, (chap. xxiii. 24.) or Dodo, a word which the Vulgate renders patrui ejus, "his paternal uncle," though it hat a wider signification, and denotes other relations. Hence, as Joab was the nephew of David, this brave man might be in the same degree, and born of one of the children of Isai; or, perhaps, Josephus infers that he was a kinsman of David, because he was of the same city. (Haydock) ---

Goliath. He might have the same name as his brother, who had been slain by David forty-three years before; (Salien) or the title of brother may only signify, that this giant resembled the former in size and strength, Proverbs xviii. 9. ---

Beam. See 1 Kings xvii. 7. (Calmet)

Gill: 2Sa 21:19

And there was again a battle in Gob with the Philistines,.... Another battle with them in the same place:

where Elhanan the son of Jaareoregim, a Bethlehemite, slew the brother of Goliath the Gittite; the word "brother" is rightly supplied from 1Ch 20:5; where his name is said to be Lahmi, for not Goliath himself was slain, though some so interpret it, and take Elhanan to be David; so Jarchi, and with which agrees the Targum; but he was slain not at Gob, but in the valley of Elah, nor had David any such name as Elhanan; he was one of David's worthies, 2Sa 23:24; where he is called the son of Dodo, and in 1Ch 20:5, the son of Jair; and Lahmi there may not be the name of Goliath's brother, but, as here, the country name of Elhanan; for the words ^z there may be rendered,"and Elhanan the son of Jair, the Lehemite (i.e. the Bethlehemite), slew the brother of Goliath the Gittite,''and so perfectly agrees, with this:

the staff of whose spear was like a weaver's beam; not of Goliath's brother, but of Goliath himself, 1Sa 17:7.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 21:19

¹ tn Heb “Jaare-Oregim,” but the second word, which means “weavers,” is probably accidentally included. It appears at the end of the verse. The term is omitted in the parallel account in 1 Chr 20:5, which has simply “Jair.”

² sn The Hebrew text as it stands reads, “Elhanan son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite.” Who killed Goliath the Gittite? According to 1 Sam 17:4-58 it was David who killed Goliath, but according to the MT of 2 Sam 21:19 it was Elhanan who killed him. Many scholars believe that the two passages are hopelessly at variance with one another. Others have proposed various solutions to the difficulty, such as identifying David with Elhanan or positing the existence of two Goliaths. But in all likelihood the problem is the result of difficulties in the textual transmission of the Samuel passage; in fact, from a text-critical point of view the books of Samuel are the most poorly preserved of all the books of the Hebrew Bible. The parallel passage in 1 Chr 20:5 reads, “Elhanan son of Jair killed Lahmi the brother of Goliath.” Both versions are textually corrupt. The Chronicles text has misread “Bethlehemite” (בֵּית הַלַּחְמִי, bet hallakhmi) as the accusative sign followed by a proper name אֶת לַחְמִי (’et lakhmi). (See the note at 1 Chr 20:5.) The Samuel text misread the word for “brother” (אַח, ’akh) as the accusative sign (אֵת, ’et), thereby giving the impression that Elhanan, not David, killed Goliath. Thus in all probability the original text read, “Elhanan son of Jair the Bethlehemite killed the brother of Goliath.”

Geneva Bible: 2Sa 21:19

And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew [the brother of] ^{( p )} Goliath the Gittite, the staff of whose spear [was] like a weaver's beam.

^{( p )} That is, Lahmi the brother of Goliath, whom David slew, (1Ch 20:5).

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 21:1-22

1 The three years' famine for the Gibeonites ceases, by hanging seven of Saul's sons.

10 Rizpah's kindness unto the dead.

12 David buries the bones of Saul and Jonathan in his father's sepulchre.

15 Four battles against the Philistines, wherein four valiants of David slay four giants.

MHCC: 2Sa 21:15-22

These events seem to have taken place towards the end of David's reign. David fainted, but he did not flee, and God sent help in the time of need. In spiritual conflicts, even strong saints sometimes wax faint; then Satan attacks them furiously; but those who stand their ground and resist him, shall be relieved and made more than conquerors. Death is a Christian's last enemy, and a son of Anak; but through Him that triumphed for us, believers shall be more than conquerors at last, even over that enemy.

Matthew Henry: 2Sa 21:15-22

We have here the story of some conflicts with the Philistines, which happened, as it should seem, in the latter end of David's reign. Though he had so subdued them that they could not bring any great numbers into the field, yet as long as they had any giants among them to be their champions, they would never be quiet, but took all occasions to disturb the peace of Israel, to challenge them, or make incursions upon them.

I. David himself was engaged with one of the giants. The Philistines began the war yet again, 2Sa 21:15. The enemies of God's Israel are restless in their attempts against them. David, though old, desired not a writ of ease from the public service, but he went down in person to fight against the Philistines ( Senescit, non segnescit - He grows old, but not indolent ), a sign that he fought not for his own glory (at this age he was loaded with glory, and needed no more), but for the good of his kingdom. But in this engagement we find him, 1. In distress and danger. He thought he could bear the fatigues of war as well as he had done formerly; his will was good, and he hoped he could do as at other times. But he found himself deceived; age had cut his hair, and, after a little toil, he waxed faint. His body could not keep pace with his mind. The champion of the Philistines was soon aware of his advantage, perceived that David's strength failed him, and, being himself strong and well-armed, he thought to slay David; but God was not in his thoughts, and therefore in that very day they all perished. The enemies of God's people are often very strong, very subtle, and very sure of success, like Isbi-benob, but there is no strength, nor counsel, nor confidence against the Lord. 2. Wonderfully rescued by Abishai, who came seasonably in to his relief, 2Sa 21:17. Herein we must own Abishai's courage and fidelity to his prince (to save whose life he bravely ventured his own), but much more the good providence of God, which brought him in to David's succour in the moment of his extremity. Such a cause and such a champion, though distressed, shall not be deserted. When Abishai succoured him, gave him a cordial, it may be, to relieve his fainting spirits, or appeared as his second, he (namely, David, so I understand it) smote the Philistine and killed him; for it is said (2Sa 21:22) that David had himself a hand in slaying the giants. David fainted, but he did not flee; though his strength failed him, he bravely kept his ground, and then God sent him this help in the time of need, which, though brought him by his junior and inferior, he thankfully accepted, and, with a little recruiting, gained his point, and came off a conqueror. Christ, in his agonies, was strengthened by an angel. In spiritual conflicts, even strong saints sometimes wax faint; then Satan attacks them furiously; but those that stand their ground and resist him shall be relieved, and made more than conquerors. 3. David's servants hereupon resolved that he should never expose himself thus any more. They had easily persuaded him not to fight against Absalom (2Sa 18:3), but against the Philistines he would go, till, having had this narrow escape, it was resolved in council, and confirmed with an oath, that the light of Israel (its guide and glory, so David was) should never be put again into such hazard of being blown out. The lives of those who are as valuable to their country as David was ought to be preserved with a double care, both by themselves and others.

II. The rest of the giants fell by the hand of David's servants. 1. Saph was slain by Sibbechai, one of David's worthies, 2Sa 21:18; 1Ch 11:29. 2. Another, who was brother to Goliath, was slain by Elhanan, who is mentioned 2Sa 23:24. 3. Another, who was of very unusual bulk, who had more fingers and toes than other people (2Sa 21:20), and such an unparalleled insolence that, though he had seen the fall of other giants, yet he defied Israel, was slain by Jonathan the son of Shimea. Shimea had one son named Jonadab (2Sa 13:3), whom I should have taken for the same with this Jonathan, but that the former was noted for subtlety, the latter for bravery. These giants were probably the remains of the sons of Anak, who, though long feared, fell at last. Now observe, (1.) It is folly for the strong man to glory in his strength. David's servants were no bigger nor stronger than other men; yet thus, by divine assistance, they mastered one giant after another. God chooses by the weak things to confound the mighty. (2.) It is common for those to go down slain to the pit who have been the terror of the mighty in the land of the living, Eze 32:27. (3.) The most powerful enemies are often reserved for the last conflict. David began his glory with the conquest of one giant, and here concludes it with the conquest of four. Death is a Christian's last enemy, and a son of Anak; but, through him that triumphed for us, we hope to be more than conquerors at last, even over that enemy.

Keil-Delitzsch: 2Sa 21:15-22

Heroic Acts Performed in the Wars with the Philistines. - The brief accounts contained in these verses of different heroic feats were probably taken from a history of David's wars drawn up in the form of chronicles, and are introduced here as practical proofs of the gracious deliverance of David out of the hand of all his foes, for which he praises the Lord his God in the psalm of thanksgiving which follows, so that the enumeration of these feats is to be regarded as supplying a historical basis for the psalm.

2Sa 21:15-16

The Philistines had war with Israel again. עוד (again) refers generally to earlier wars with the Philistines, and has probably been taken without alteration from the chronicles employed by our author, where the account which follows was attached to notices of other wars. This may be gathered from the books of the Chronicles, where three of the heroic feats mentioned here are attached to the general survey of David's wars (vid., 1Ch 20:4). David was exhausted in this fight, and a Philistian giant thought to slay him; but Abishai came to his help and slew the giant. He was called Yishbo benob ( Keri , Yishbi ), i.e., not Yishbo at Nob , but Yishbobenob , a proper name, the meaning of which is probably "his dwelling is on the height,"and which may have been given to him because of his inaccessible castle. He was one of the descendants of Raphah, i.e., one of the gigantic race of Rephaim. Raphah was the tribe-father of the Rephaim, an ancient tribe of gigantic stature, of whom only a few families were left even in Moses' time (vid., Deu 2:11; Deu 3:11, Deu 3:13, and the commentary on Gen 14:5). The weight of his lance, i.e., of the metal point to his lance, was three hundred shekels, or eight pounds, of brass, half as much as the spear of Goliath (1Sa 17:7); "and he was girded with new armour."Böttcher has no doubt given the correct explanation of the word חדשׁה ; he supposes the feminine to be used in a collective sense, so that the noun ("armour," כּליו ) could be dispensed with. (For parallels both to the words and facts, vid., Jdg 18:11 and Deu 1:41.) ויּאמר , he said (sc., to himself), i.e., he thought.

2Sa 21:17

The danger into which the king had been brought in this war, and out of which he had been rescued solely by Abishai's timely help, induced his attendants to make him swear that he would not go into battle any more in person. לו נשׁבּע , administered an oath to him, i.e., fixed him by a promise on oath. תכבּה ולא תכבּ , "and shalt not extinguish the light of Israel."David had become the light of Israel from the fact that Jehovah was his light (2Sa 22:29), or, according to the parallel passage in Psa 18:29, that Jehovah had lighted his lamp and enlightened his darkness, i.e., had lifted him out of a state of humiliation and obscurity into one of honour and glory. The light (or lamp) is a figure used to represent the light of life as continually burning, i.e., life in prosperity and honour. David's regal life and actions were the light which the grace of God had kindled for the benefit of Israel. This light he was not to extinguish, namely by going into the midst of war and so exposing his valuable life to danger.

2Sa 21:18

(compare 1Ch 20:4). In a second war, Sibbechai and Hushathite slew Saph the Rephaite at Gob. According to 1Ch 27:11, Sibbechai , one of the gibborim of David (1Ch 11:29), was the leader of the eighth division of the army (see at 2Sa 23:27). החשׁתי is a patronymic from חוּשׁה in 1Ch 4:4. The scene of conflict is called Gob in our text, and Gezer in the Chronicles. As Gob is entirely unknown. Thenius supposes it to be a slip of the pen for Gezer; but this is improbable, for the simple reason that Gob occurs again in 2Sa 21:19. It may possibly have been a small place somewhere near to Gezer , which some suppose to have stood on the site of el Kubab , on the road from Ramleh to Yalo (see at Jos 10:33). The name Saph is written Sippai in the Chronicles.

2Sa 21:19

(vid., 1Ch 20:5). In another war with the Philistines at Gob, Elhanan the son of Yaare-Orgim of Bethlehem smote Goliath of Gath, whose spear was like a weaver's beam. In the Chronicles, however, we find it stated that " Elhanan the son of Jair smote Lahmi the brother of Goliath of Gath, whose spear,"etc. The words of our text are so similar to those of the Chronicles, if we only leave out the word ארגים , which probably crept in from the next line through oversight on the part of a copyist, that they presuppose the same original text, so that the difference can only have arisen from an error in copying. The majority of the expositors (e.g., Piscator, Clericus, Michaelis, Movers, and Thenius) regard the text of the Chronicles as the true and original one, and the text before us as simply corrupt. But Bertheau and Böttcher maintain the opposite opinion, because it is impossible to see how the reading in 2 Samuel. could grow out of that in the Chronicles; whereas the reading in the Chronicles might have arisen through conscious alteration originating in the offence taken by some reader, who recalled the account of the conflict between David and Goliath, at the statement that Elhanan smote a giant named Goliath, and who therefore altered את הלחמי בית into אחי לחמי את . But apart from the question whether there were two Goliaths, one of whom was slain by David and the other by Elhanan, the fact that the conjecture of Bertheau and Böttcher presupposes a deliberate alteration of the text, or rather, to speak more correctly, an intentional falsification of the historical account, is quite sufficient to overthrow it, as not a single example of anything of the kind can be adduced from the whole of the Chronicles. On the other hand, the recollection of David's celebrated officer Elhanan of Bethlehem (2Sa 23:24; 1Ch 11:26) might easily lead to an identification of the Elhanan mentioned here with that officer, and so occasion the alteration of לחמי את into הלחמי בית . This alteration was then followed by that of גלית אחי into גליה את , and all the more easily from the fact that the description of Lahmi's spear corresponds word for word with that of Goliath's spear in 1Sa 17:7. Consequently we must regard the reading in the Chronicles as the correct one, and alter our text accordingly; since the assumption that there were two Goliaths is a very improbable one, and there is nothing at all strange in the reference to a brother of Goliath, who was also a powerful giant, and carried a spear like Goliath. Elhanan the son of Jairi is of course a different person from Elhanan the Bethlehemite, the son of Dodo (2Sa 23:24). The Chronicles have יעוּר , instead of Jairi (the reading according to the Chethib ), and the former is probably the correct way of writing the name.

2Sa 21:20-21

(cf. 1Ch 20:6-7). In another war at Gath, a Philistian warrior, who had six fingers on each hand and six toes on each foot,

(Note: Men with six fingers and six toes have been met with elsewhere. Pliny ( h. nat. xi. 43) speaks of certain sedigiti (six-fingered) Romans. This peculiarity is even hereditary in some families. Other examples are collected by Trusen ( Sitten, Gebräuche, und Krankheiten der alten Hebräer, pp. 198-9, ed. 2) and Friedreich ( zur Bible, i. 298-9).)

defied Israel, and was slain by Jonathan the son of Shimeah, the brother of David (see at 2Sa 13:3). The Chethib מדין is probably to be read מדּין , an archaic plural ("a man of measures, or extensions:"de Dieu, etc.); in the Chronicles we find the singular מדּה instead.

2Sa 21:22

(cf. 1Ch 20:8). This verse contains a postscript, in which the previous verses are summed up. The accusative את־ארבּעת may be explained from a species of attraction, i.e., from the fact that the historian had יכּהוּ (2Sa 21:21) still in his mind: "As for these four, they were born to Rapha ,"i.e., they were descendants of the Rephaite family at Gath, where remnants of the aboriginal Canaanitish tribes of gigantic stature were still to be found, as in other towns of the Philistines (vid., Jos 11:22). "They fell by the hand of David, and by the hand of his servants.""By the hand of David"refers to the fact that David had personally fought with Yishbobenob (2Sa 21:16).

Constable: 2Sa 21:1--24:25

VII. SUMMARY ILLUSTRATIONS chs. 21--24

The last major section of the Book of Samuel (2 Sam. 21-24) consists of six separate pericopes that together constitute a conclusion to the whole book (cf. Judg. 17-21). Each pericope emphasizes the theological message of the book.²⁹¹

". . . the final four chapters, far from being a clumsy appendix, offer a highly reflective, theological interpretation of David's whole career adumbrating the messianic hope."²⁹²

The structure of this section too is chiastic.

"A. The Lord's Wrath Against Israel (21:1-14)

B. David's Heroes (21:15-22)

C. David's Song of Praise (22:1-51)

C'. David's Last Words (23:1-7)

B'. David's Mighty Men (23:8-39)

A'. The Lord's Wrath Against Israel (24:1-25)"²⁹³

Constable: 2Sa 21:15-22

B. Four Giant Killers 21:15-22

This record emphasizes the supernatural character of the victories David was able to enjoy because God fought for him by using various men in his army.

"The lists of heroes and heroic exploits that frame the poetic centre-piece represent human instrumentality, but not the underlying reality, which is Yahweh."³⁰⁰

The pericope may describe what happened when David was fighting the Philistines early in his reign (cf. 5:18-25), probably right after he became king of all Israel in 1004 B.C.³⁰¹ However it is really impossible to tell how the incidents recorded here relate to others mentioned in the book or even if they do.

"The giant" (vv. 16, 18, 20, 22) appears to have been the father or ancestor of all four of the huge Philistine warriors mentioned in this passage. However the Hebrew word translated "giant" (raphah) is a collective term for the Rephaim. The Rephaim were the mighty warriors who originally inhabited the Canaanite coastal plain (cf. Gen. 15:19-21; Deut. 2:11; 3:11, 13). They terrified ten of the 12 spies that Joshua sent out from Kadesh Barnea (Num. 13:33).

"The lamp of Israel" (v. 17) refers to David, the source of Israel's human guidance, prosperity, and well-being--its leading light. As God was a light to His people, so the king was a light as His vice-regent.

". . . when a man dies his lamp is extinguished (Jb. 18:6; Pr. 13:9); David's death would be tantamount to the extinction of the life of the community (cf. La. 4:20). The figure of the lamp. which came to symbolize the Davidic dynasty as maintained by Yahweh (1 Ki. 15:4; Ps. 132:17), possibly derives from the world of the sanctuary, in which a lamp was kept burning continually' (see on 1 Sa. 3:3)."³⁰²

Gob (v. 18) was evidently another name for Gezer (1 Chron. 20:4).

The reference in verse 19 to Elhanan killing Goliath the Gittite (i.e., a resident of Gath) seems to contradict 1 Samuel 17. However 1 Chronicles 20:5 says that Elhanan killed Lahmi, the brother of Goliath. Evidently that is the correct reading.³⁰³ Sometimes David was able to slay his enemies personally, but at other times he had to rely on the help of others (v. 17).

The point of this brief section is that God blessed David with military victories far beyond anyone's normal expectations because he was God's faithful anointed servant. Yahweh brought blessing through him to Israel militarily as well as agriculturally (vv. 1-14). The first incident (vv. 1-14) in the appendix illustrates that breaking covenants reduces fertility, but this one (vv. 15-22) shows that God's favor results in supernatural victories.

Guzik: 2Sa 21:1-22

2 Samuel 21 - Avenging the Gibeonites

A. David avenges the Gibeonites

1. (1) A three-year famine prompts David to seek God.

Now there was a famine in the days of David for three years, year after year; and David inquired of the LORD. And the LORD answered, "It is because of Saul and his bloodthirsty house, because he killed the Gibeonites."

a. And David inquired of the LORD: David wisely sought God in the face of chronic problems. David was concerned after the first year of famine, and even more after the second - but two years of famine didn't make him look to a spiritual cause. Yet after three years of famine, David inquired of the LORD.

i. David didn't see a spiritual reason in every problem; but he did not shut his eyes to the hand of God in circumstances.

ii. "The first and second year he might look upon it as a punishment laid upon them for the common sins of the land: but when he saw it continuing a third year also, he thought there was something in it more than ordinary, and therefore, although he well knew the natural cause to be drought, yet he inquired after the supernatural, as wise men should do." (Trapp)

b. It is because of Saul and his bloodthirsty house, because he killed the Gibeonites: This massacre isn't recorded in 1 Samuel, but David didn't question that it happened. Apparently at some time during his reign Saul attacked and killed many of the Gibeonites.

i. "The whole people suffered for Saul's sin; either because they approved it, or at least bewailed it not; neither did what they could to hinder it; whereby they became accessory." (Trapp)

c. He killed the Gibeonites: When David heard it was because of an attack against the Gibeonites, a chill probably ran up his back. He knew they were a people especially wrong for Saul to attack and kill.

i. In the days of Joshua - more than 400 years before David's time - Israel swore not to harm the Gibeonites, a neighboring tribe (Joshua 9). God expected Israel to keep their promise, even though the Gibeonites tricked Israel into making the agreement. Saul's crime was not only in the killing of the Gibeonites but also in breaking this ancient and important oath.

ii. This emphasizes many important principles:

· God expects us to keep our promises

· God expects nations to keep their promises

· Time does not diminish our obligation to promises

· God's correction may come a long time after the offense

iii. If God has such a high expectation that men keep their covenants, we can have great confidence that He will keep His covenant with us. There is an emerald rainbow around the throne of God to proclaim His remembrance to His everlasting covenant with His people.

2. (2) David speaks to the Gibeonites.

So the king called the Gibeonites and spoke to them. Now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; the children of Israel had sworn protection to them, but Saul had sought to kill them in his zeal for the children of Israel and Judah.

a. The king called the Gibeonites: David knew he had to do something about this and so he initiated a resolution with the Gibeonites.

b. Saul had sought to kill them in his zeal for the children of Israel and Judah: We normally think of such of zeal as a good thing. Yet Saul's misguided zeal was a sin and brought calamity on Israel.

i. This is a good example of how good intentions don't excuse bad actions. We often excuse bad actions in our self and others because of what we think are good intentions. But God looks to both our intentions and our actions.

3. (3-6) David's agreement with the Gibeonites.

Therefore David said to the Gibeonites, "What shall I do for you? And with what shall I make atonement, that you may bless the inheritance of the LORD?" And the Gibeonites said to him, "We will have no silver or gold from Saul or from his house, nor shall you kill any man in Israel for us." So he said, "Whatever you say, I will do for you." Then they answered the king, "As for the man who consumed us and plotted against us, that we should be destroyed from remaining in any of the territories of Israel, let seven men of his descendants be delivered to us, and we will hang them before the LORD in Gibeah of Saul, whom the LORD chose." And the king said, "I will give them."

a. What shall I do for you? In resolving this matter with the Gibeonites, David did not dictate terms to them. He came to them as a servant, not as a king.

b. That you may bless the inheritance of the LORD: David felt that if the Gibeonites could bless Israel then the reconciliation would be complete and God's chastening of Israel would end.

c. We will have no silver or gold from Saul or from his house, nor shall you kill any man in Israel for us: The Gibeonites make it clear that they don't want money or direct retribution. Though Saul made a wholesale slaughter of the Gibeonites, they don't ask for the same among Israel.

d. Let seven men of his descendants be delivered to us: In that day the request of the Gibeonites was considered reasonable. Instead of money or an "eye for an eye" they only ask for justice against Saul through his descendants. David agreed to this (I will give them).

i. "Which God had now a purpose to root out, that they might not be further troublesome to David - who had lately suffered so much - in the quiet enjoyment of the kingdom." (Trapp)

e. I will give them: David knew this was the right thing to do. Some believe he knew it was right because David knew that Saul's descendants helped in or benefited directly from that massacre.

i. Obviously, we are not told everything about this incident; we must trust the principle stated by Abraham: Shall not the Judge of all the earth do right? (Genesis 18:25)

4. (7-9) David fulfills the agreement with the Gibeonites.

But the king spared Mephibosheth the son of Jonathan, the son of Saul, because of the Lord's oath that was between them, between David and Jonathan the son of Saul. So the king took Armoni and Mephibosheth, the two sons of Rizpah the daughter of Aiah, whom she bore to Saul; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite; and he delivered them into the hands of the Gibeonites, and they hanged them on the hill before the LORD. So they fell, all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest.

a. The king spared Mephibosheth: Mephibosheth was the most notable living descendant of Saul and it made the most sense to put him as the first of the seven to be delivered to the Gibeonites for execution. Yet David promised to protect and bless Mephibosheth and he would not fulfill one promise at the expense of another.

b. They hanged them on the hill before the LORD: David chose seven male descendants of Saul to give over the to the Gibeonites and they executed them by public hanging. The phrase before the LORD implies God approved of their execution.

i. The method of death was also important because it fulfilled the promise of Deuteronomy 21:23: he who is hanged is accursed of God. These descendants of Saul bore the curse Saul deserved and so delivered Israel from the guilt of their sin against the Gibeonites.

ii. This promise from Deuteronomy 21:23 explains why Jesus died the way He did. Galatians 3:13 explains: Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree").

5. (10-14a) Rizpah's vigil.

Now Rizpah the daughter of Aiah took sackcloth and spread it for herself on the rock, from the beginning of harvest until the late rains poured on them from heaven. And she did not allow the birds of the air to rest on them by day nor the beasts of the field by night. And David was told what Rizpah the daughter of Aiah, the concubine of Saul, had done. Then David went and took the bones of Saul, and the bones of Jonathan his son, from the men of Jabesh Gilead who had stolen them from the street of Beth Shan, where the Philistines had hung them up, after the Philistines had struck down Saul in Gilboa. So he brought up the bones of Saul and the bones of Jonathan his son from there; and they gathered the bones of those who had been hanged. They buried the bones of Saul and Jonathan his son in the country of Benjamin in Zelah, in the tomb of Kish his father.

a. Spread it for herself on the rock . . . until the late rains poured on them from heaven: Rizpah - the mother of two of the seven delivered for execution - held a vigil over the bodies until the late rains came. The coming of rain showed the famine was over, justice was satisfied, and Israel was delivered.

i. This shows that the bodies of these men were deliberately left unburied. This was to emphasize the fact that these men were executed as an act of judgment.

b. They gathered the bones: David gave these seven a popular burial, together with the remains of Saul and Jonathan.

6. (14b) The famine ends.

So they performed all that the king commanded. And after that God heeded the prayer for the land.

a. They performed all that the king commanded: David directed all of this and he did it partly on the principle stated in Numbers 35:33: So you shall not pollute the land where you are; for blood defiles the land, and no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it. The idea is that blood from unpunished murders defiles a land and God will one day require that blood from the nation.

b. After that God heeded the prayer for the land: It wasn't as if from the time Saul massacred the Gibeonites until David's day that God did not answer any of Israel's prayers. Yet there came a time when God wanted to deal with this sin, and at that time He would not answer their prayers until they dealt with it.

i. There are many reasons for unanswered prayer and when we see our prayers not answered we should seek God to address the problem.

B. Defeat of the Philistine giants.

1. (15-17) David retires from active duty.

When the Philistines were at war again with Israel, David and his servants with him went down and fought against the Philistines; and David grew faint. Then Ishbi-Benob, who was one of the sons of the giant, the weight of whose bronze spear was three hundred shekels, who was bearing a new sword, thought he could kill David. But Abishai the son of Zeruiah came to his aid, and struck the Philistine and killed him. Then the men of David swore to him, saying, "You shall go out no more with us to battle, lest you quench the lamp of Israel."

a. And David grew faint: Even a great man of God grows old. As the years went on, David became unable to fight as he once did. In this battle against the Philistines David's life was endangered when he grew faint in battle against a descendant of Goliath.

i. What will the people do when they see weakness in their leader? If it is a weakness that can be understood - such as David's increasing frailty in old age - then they should rally around their leader and supply what he cannot.

b. Abishai the son of Zeruiah came to his aid: When David's strength failed God protected him through the strength of others. God will allow us to be in places where we need the strength of others.

i. Two are better than one, because they have a good reward for their labor. For if they fall, one will lift up his companion. But woe to him who is alone when he falls, for he has no one to help him up . . . Though one may be overpowered by another, two can withstand him. (Ecclesiastes 4:9-12)

c. You shall go out no more with us to battle: In his advanced age, it was time for David to retire from the field of battle. His season as a warrior had passed.

i. "David is considered as the lamp by which all Israel was guided, and without whom all the nation must be involved in darkness." (Clarke)

ii. "The body drowneth not whilst the head is above water; when that once sinketh, death is near: so here. Pray therefore for the preservation of good princes; we cannot pray for them, and not pray for ourselves." (Trapp)

2. (18-22) Killing three more Philistine giants.

Now it happened afterward that there was again a battle with the Philistines at Gob. Then Sibbechai the Hushathite killed Saph, who was one of the sons of the giant. Again there was war at Gob with the Philistines, where Elhanan the son of Jaare-Oregim the Bethlehemite killed the brother of Goliath the Gittite, the shaft of whose spear was like a weaver's beam. Yet again there was war at Gath, where there was a man of great stature, who had six fingers on each hand and six toes on each foot, twenty-four in number; and he also was born to the giant. So when he defied Israel, Jonathan the son of Shimea, David's brother, killed him. These four were born to the giant in Gath, and fell by the hand of David and by the hand of his servants.

a. Now it happened afterward: This description of victory over Philistine giants shows that Israel could slay giants without David.

i. Sibbechai . . . Elhanan . . . Jonathan: These men accomplished heroic deeds when David was finished fighting giants. God will continue to raise up leaders when the leaders of the previous generation pass from the scene.

ii. David's legacy lay not only in what he accomplished, but in what he left behind - a people prepared for victory. David's triumphs were meaningful not only for himself but for others who learned victory through his teaching and example.

b. Who had six fingers on each hand and six toes on each foot: Commentators like Adam Clarke can't resist remind us that this is a known phenomenon. "This is not a solitary instance: Tavernier informs us that the eldest son of the emperor of Java, who reigned in 1649, had six fingers on each hand, and six toes on each foot . . . I once saw a young girl, in the county of Londonderry, in Ireland, who had six fingers on each hand, and six toes on each foot, but her stature had nothing gigantic in it."

c. Fell by the hand of David and by the hand of his servants: Part of the idea is that David is conquering enemies now so it will be better for Solomon in the future. Our present victory is not only good for us now but it passes something important on to the next generation.

i. The defeat of these four giants is rightly credited to the hand of David and the hand of his servants. David had a role in this through his example, guidance, and influence.

ii. "Let those who after long service find themselves waning in strength, be content to abide with the people of god, still shining for them as a lamp, and thus enabling them to carry on the same Divine enterprises. Such action in the last days of life is also great and high service." (Morgan)

© 2002 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 2Sa 21:19

94. Did David (1 Samuel 17:23, 50) or Elhanan (2 Samuel 21:19) kill Goliath? } }

(Category: copyist error)

The discrepancy as to who killed Goliath (David or Elhanan) was caused by copyist or scribal error, which can be seen clearly.

The text of 2 Samuel 21:19 reads as follows:

"In another battle with the Philistines at Gob, Elhanan son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite, who had a spear with a shaft like a weaver's rod."

As this stands in the Hebrew Masoretic text, this is a certainly a clear contradiction to 1 Samuel and its account of David's slaying of Goliath. However, there is a very simple and apparent reason for this contradiction, as in the parallel passage of 1 Chronicles 20:5 shows. It describes the episode as follows:

"In another battle with the Philistines, Elhanan son of Jair killed Lahmi the brother of Goliath the Gittite, who had a spear with a shaft like a weaver's rod."

When the Hebrew for these sentences is examined, the reason for the contradiction becomes quite obvious and the latter 1 Chronicles is seen to be the true and correct reading. This is not simply because we know David killed Goliath, but also because of the language.

When the scribe was duplicating the earlier manuscript, it must have been blurred or damaged at this particular verse in 2 Samuel. The result was that he made two or three mistakes (see Gleason L. Archer, Encyclopedia of Bible Difficulties, page 179):

8. The sign of the direct object in 1 Chronicals was '-t which comes just before "Lahmi" in the sentence order. The scribe mistook it for b-t or b-y-t ("Beth") and thus got BJt hal-Lahmi ("the Bethlehemite") out of it.

9. He misread the word for "brother" ('-h , the h having a dot underneath it) as the sign of the direct object ('-t) right before g-l-y-t ("Goliath"). Therefore he made "Goliath" the object of "killed" instead of "brother" of Goliath, as in 1 Chronicles.

10. The copyist misplaced the word for "weavers" ('-r-g-ym) so as to put it right after "Elhanan" as his family name (ben Y-'-r-y'-r--g-ym, ben ya'arey 'ore-gim, "the son of the forest of weavers", a most improbable name for anyone's father). In Chronicles the ore-gim ("weavers") comes straight after men

("a beam of") - thus making perfectly good sense.  

To conclude: the 2 Samuel passage is an entirely traceable error on the part of the copyist in the original wording, which has been preserved in 1 Chronicles 20:5. David killed Goliath.

This testifies to the honesty and openness of the scribes and translators (both Jewish and Christian). Although it would be easy to change this recognized error, this has not been done in favour of remaining true to the manuscripts. Although it leaves the passage open to shallow criticism as Shabbir Ally has shown, it is criticism which we are not afraid of. An excellent example of human copying error resulting from the degeneration of papyrus.

Critics Ask: 2Sa 21:19

1 SAMUEL 17:50 —Why does this verse say David killed Goliath when 2 Samuel 21:19 says Elhanan killed Goliath?

PROBLEM: In 1 Samuel 17:50-51 , David is said to have cut off the head of Goliath after striking him with the stone from his sling. However, according to 2 Samuel 21:19 , it was Elhanan the son of Jaare-Oregim that killed Goliath. Why does one passage claim that David killed Goliath when the other claims that Elhanan did?

SOLUTION: The passage in 2 Samuel 21:19 which reads, “Elhanan the son of Jaare- Oregim the Bethlehemite killed Goliath the Gittite, the shaft of whose spear was like a weaver’s beam” (the italicized words “the brother of” are not in the Hebrew text), is obviously a copyist error. This is substantiated by the fact that there is a parallel passage in 1 Chronicles 20:5 that reads, “and Elhanan the son of Jair killed Lahmi the brother of Goliath the Gittite, the shaft of whose spear was like a weaver’s beam.” The corruption of the passage in 2 Samuel 21:19 is traceable to the confusion by a copyist of several letters and words which, when combined in a certain way, could yield the reading found in the 2 Samuel passage.   

2 SAMUEL 21:19 —This verse says “Elhanan … killed Goliath” but 1 Samuel 17 declares that David did.

PROBLEM: First Samuel 17 records the dramatic story of how David the son of Jesse killed the giant Goliath. However, 2 Samuel 21:19 says clearly: “Elhanan … killed Goliath the Gittite.” But both texts cannot be right.

SOLUTION: The 2 Samuel text is probably a scribal error in copying the manuscript and should read “Elhanan … slew Lahmi the brother of Goliath the Gittite.” This conclusion is supported by a parallel report of the story in 1 Chronicles 20:5 which has the missing highlighted phrase “Lahmi the brother of,” thus showing it was the brother of Goliath that Elhanan killed and not Goliath, whom David slew just as 1 Samuel 17 reports.   

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 21 (Chapter Introduction)

Overview

2Sa 21:1, The three years’ famine for the Gibeonites ceases, by hanging seven of Saul’s sons; 2Sa 21:10, Rizpah’s kindness unto the dead; 2Sa 21:12, David buries the bones of Saul and Jonathan in his father’s sepulchre; 2Sa 21:15, Four battles against the Philistines, wherein four valiants of David slay four giants.

Poole: 2 Samuel 21 (Chapter Introduction)

CHAPTER 21

A three years’ famine, declared by God to be for the Gibeonites’ sake, ceaseth by their hanging seven of Saul’ s sons, 2Sa 21:1-9 . Rizpah preserveth the dead bodies, 2Sa 21:10,11 . David burieth the bones of Saul and Jonathan, as also of them that were hung up, in his father’ s sepulchre, 2Sa 21:12-14 . Four battles against the Philistines, wherein four valiants of David slay four giants, 2Sa 21:15-22 .

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 21 (Chapter Introduction)

(2Sa 21:1-9) The Gibeonites avenged.

(2Sa 21:10-14) Rizpah's care for the bodies of Saul's descendants.

(2Sa 21:15-22) Battles with the Philistines.

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 21 (Chapter Introduction)

The date of the events of this chapter is uncertain. I incline to think that they happened as they are here placed, after Absalom's and Sheba's rebellion, and towards the latter end of David's reign. That the battles with the Philistines, mentioned here, were long after the Philistines were subdued, appears by comparing 1Ch 18:1 with 1Ch 20:4. The numbering of the people was just before the fixing of the place of the temple (as appears 1Ch 22:1), and that was towards the close of David's life; and, it should seem, the people were numbered just after the three years' famine for the Gibeonites, for that which is threatened as " three" years' famine (1Ch 21:12) is called " seven" years (2Sa 24:12, 2Sa 24:13), three more, with the year current, added to those three. We have here, I. The Gibeonites avenged, 1. By a famine in the land (2Sa 21:1). 2. By the putting of seven of Saul's posterity to death (2Sa 21:2-9), care, however, being taken of their dead bodies, and of the bones of Saul (2Sa 21:10-14). II. The giants of the Philistines slain in several battles (2Sa 21:15-22).

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

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

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 21 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 21

A famine being in the land three years, the Lord was inquired of, to know the reason of it; and it being answered, that it was on account of Saul's slaughter of the Gibeonites, they were summoned by David to know what satisfaction they required for the cruel usage of them, 2Sa 21:1; to which they replied, that they only desired seven of Saul's sons to be delivered up to them, to be hanged by them, which was granted, 2Sa 21:4; whose bones, with those of Saul and Jonathan, David buried in the sepulchre of their fathers, 2Sa 21:10; and the chapter is closed with an account of the various battles fought with the Philistines, in which four of their generals were slain, 2Sa 21:15.