Text -- 2 Samuel 24:18 (NET)

David Acquires a Threshing Floor and Constructs an Altar There

24:18 So Gad went to David that day and told him, “Go up and build an altar for the Lord on the threshing floor of Araunah the Jebusite.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Sa 24:18

Or Ornan (1Ch 21:18), the Jebusite, one of the ancient inhabitants, who, having become a convert to the true religion, retained his house and possessions. He resided on Mount Moriah, the spot on which the temple was afterwards built (2Ch 3:1); but that mount was not then enclosed in the town.

Clarke: 2Sa 24:18

Go up, rear an altar unto the Lord - This place is supposed to be Mount Moriah: on which, according to the rabbins, Cain and Abel offered their sacrifices; where Abraham attempted to sacrifice Isaac, and where the temple of Solomon was afterwards built.

TSK: 2Sa 24:18

Gad : 2Sa 24:11; 1Ch 21:18-30, threshing floor, These, among the ancient Jews, were only round, level plats of ground in the open air, as they are to this day in the East, where the corn was trodden out by oxen.

Araunah : Heb. Araniah, 2Sa 24:16

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Sa 24:18

Gad came that day to David by command from God, 2Sa 24:19 1Ch 21:18 .

Go up to Mount Moriah.

In the threshing-floor of Araunah the Jebusite which place God appointed for this work, partly, in gracious condescension to and compliance with David’ s fear of going to Gibeon, which is expressed 1Ch 21:29,30 ; partly, because this was the place where God by his angel appeared in a threatening posture, where therefore it was meet he should be appeased; and partly, because God would hereby signify the translation of the tabernacle from Gibeon hither, and the erection of the temple here, 2Ch 3:1 .

Haydock: 2Sa 24:18

Altar. This was done by a positive order. People still had the liberty of sacrificing on the heights of Gabaon. (Calmet) ---

This place was honoured with the tabernacle; and David would have gone thither, if he had not been so much terrified, 1 Paralipomenon xxi. 30. (Haydock)

Gill: 2Sa 24:18

And Gad came that day to David,.... Ordered and directed by the angel of the Lord, 1Ch 21:18,

and said unto him, go up, rear an altar unto the Lord in the threshing floor of Araunah the Jebusite: it was too far to go to Gibeon, where the tabernacle was, at such a time of extremity, when the sword of the angel was stretched out over Jerusalem, 1Ch 21:29; and this was the most proper place, as it was the very spot over and nearest to which the angel was; and was on Mount Moriah, where the Jews say Abraham offered up Isaac; and where the temple was afterwards built, as Kimchi and Ben Gersom observe; and Eupolemus, an Heathen writer ^g, says, that when David desired to build a temple for God, and that he would show him the place of the altar, an angel appeared to him, standing over the place where the altar at Jerusalem was to be built.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 24:1-25

1 David, tempted by Satan, forces Joab to number the people.

5 The captains, in nine months and twenty days, bring the muster of thirteen hundred thousand fighting men.

10 David repents, and having three plagues propounded by God, chooses the three days' pestilence.

15 After the death of three score and ten thousand, David by prayer prevents the destruction of Jerusalem.

18 David, by God's direction, purchases Araunah's threshing floor; where having sacrificed, the plague stays.

MHCC: 2Sa 24:18-25

God's encouraging us to offer to him spiritual sacrifices, is an evidence of his reconciling us to himself. David purchased the ground to build the altar. God hates robbery for burnt-offering. Those know not what religion is, who chiefly care to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. For what have we our substance, but to honour God with it; and how can it be better bestowed? See the building of the altar, and the offering proper sacrifices upon it. Burnt-offerings to the glory of God's justice; peace-offerings to the glory of his mercy. Christ is our Altar, our Sacrifice; in him alone we may expect to escape his wrath, and to find favour with God. Death is destroying all around, in so many forms, and so suddenly, that it is madness not to expect and prepare for the close of life.

Matthew Henry: 2Sa 24:18-25

Here is, I. A command sent to David to erect an altar in the place where he saw the angel, 2Sa 24:18. This was to intimate to David, 1. That, upon his repeated submission and humiliation, God was now thoroughly reconciled to him; for, if the Lord had been pleased to kill him, he would not have accepted an offering, and therefore would not have ordered him to build an altar. God's encouraging us to offer to him spiritual sacrifices is a comfortable evidence of his reconciling us to himself. 2. That peace is made between God and sinners by sacrifice, and not otherwise, even by Christ the great propitiation, of whom all the legal sacrifices were types. It is for his sake that the destroying angel is told to stay his hand. 3. That when God's judgments are graciously stayed we ought to acknowledge it with thankfulness to his praise. This altar was to be for thank-offerings. See Isa 12:1.

II. The purchase which David made of the ground in order hereunto. It seems the owner was a Jebusite, Araunah by name, proselyted no doubt to the Jewish religion, though by birth a Gentile, and therefore allowed, not only to dwell among the Israelites, but to have a possession of his own in a city, Lev 25:29, Lev 25:30. The piece of ground was a threshing-floor, a mean place, yet thus dignified - a place of labour, therefore thus dignified. Now,

1. David went in person to the owner, to treat with him. See his justice, that he would not so much as use this place in the present exigence, though the proprietor was an alien, though he himself was a king, and though he had express orders from God to rear an altar there, till he had bought it and paid for it. God hates robbery for burnt-offering. See his humility, how far he was from taking state; though a king, he was now a penitent, and therefore, in token of his self-abasement, he neither sent for Araunah to come to him nor sent another to deal with him, but went himself (2Sa 24:19), and, though it looked like a diminution of himself, he lost no honour by it. Araunah, when he saw him, went and bowed himself to the ground before him 2Sa 24:20. Great men will never be the less respected for their humility, but the more.

2. Araunah, when he understood his business (2Sa 24:21), generously offered him, not only the ground to build his altar on, but oxen for sacrifices, and other things that might be of use to him in the service (2Sa 24:22), and all this gratis, and a good prayer into the bargain: The Lord thy God accept thee! This he did, (1.) Because he had a generous spirit with a great estate. He gave as a king (2Sa 24:23); though an ordinary subject, he had the spirit of a prince. In the Hebrew it is, He gave, even the king to the king, whence it is supposed that Araunah had been king of the Jebusites in that place, or was descended from their royal family, though now a tributary to David. (2.) Because he highly esteemed David, though his conqueror, upon the score of his personal merits, and never thought he could do too much to oblige him. (3.) Because he had an affection for Israel, and earnestly desired that the plague might be stayed; and the honour of its being stayed at his threshing-floor, he would account a valuable consideration for all he now tendered to David. 3. David resolved to pay the full value of it, and did so, 2Sa 24:24. Here were two generous souls well met. Araunah is very willing to give; but David is determined to buy, and for a good reason: he will not offer that to God which costs him nothing. He would not take advantage of the pious Jebusite's generosity. He thanked him, no doubt, for his kind offer, but paid him fifty shekels of silver for the floor and the oxen for the present service, and afterwards 600 shekels of gold for the ground adjoining, to build the temple on. Note, Those know not what religion is whose chief care it is to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. What have we our substance for but to honour God with it? and how can it be better bestowed?

III. The building of the altar, and the offering of the proper sacrifices upon it (2Sa 24:25), burnt-offerings to the glory of God's justice in the execution that had been done, and peace-offerings to the glory of his mercy in the seasonable staying of the process. Hereupon God showed (it is supposed by fire from heaven consuming the sacrifices) that he was entreated for the land, and that it was in mercy that the plague was removed and in token of God's being reconciled both to prince and people. Christ is our altar, our sacrifice; in him alone we may expect to find favour with God, to escape his wrath, and the sword, the flaming sword, of the cherubim who keep the way of the tree of life.

Keil-Delitzsch: 2Sa 24:10-18

David's heart, i.e., his conscience, smote him, after he had numbered the people, or had given orders for the census to be taken. Having now come to a knowledge of his sin, he prayed to the Lord for forgiveness, because he had acted foolishly. The sin consisted chiefly in the self-exaltation which had led to this step (see the introductory remarks).

2Sa 24:11-13

When he rose up in the morning, after he had calmly reflected upon the matter during the night upon his bed, and had been brought to see the folly of his determination, the prophet Gad came to him by the command of God, pointed out to him his fault, and foretold the punishment that would come from God. "Shall seven years of famine come upon thy land, or three months of flight before thine oppressors that they may pursue thee, or shall there be three days of pestilence in thy land? Now mark and see what answer I shall bring to Him that sendeth me."These three verses form one period, in which גד ויּבא (2Sa 24:13) answers as the consequent to וגו דּוד ויּקם in 2Sa 24:11, and the words from יהוה וּדבר ( 2Sa 24:11 ) to ואעשׂה־לּך) (2Sa 24:12) form a circumstantial clause inserted between. וגו יהוה וּדבר י : "and the word of the Lord had taken place (gone forth) to Gad, David's seer, saying, Go ... thus saith Jehovah, I lay upon thee three (things or evils); choose thee one of them that I may do it to thee."Instead of על נטל , to lay upon, we find נטה in the Chronicles, "to turn upon thee."The three things are mentioned first of all in connection with the execution of Gad's commission to the king. Instead of seven years of famine, we find three years in the Chronicles; the Septuagint has also the number three in the passage before us, and apparently it is more in harmony with the connection, viz., three evils to choose from, and each lasting through three divisions of time. But this agreement favours the seven rather than the three, which is open to the suspicion of being intentionally made to conform to the rest. נסך is an infinitive: "thy fleeing,"for that thou fliest before thine enemies. In the Chronicles the last two evils are described more fully, but the thought is not altered in consequence.

2Sa 24:14

David replied, "I am in great trouble. Let us fall into the hand of the Lord, for His mercy is great; but let me not fall into the hand of men."Thus David chose the third judgment, since pestilence comes directly from God. On the other hand, in flight from the enemy, he would have fallen into the hands of men. It is not easy to see, however, how far this could apply to famine; probably inasmuch as it tends more or less to create dependence upon those who are still in possession of the means of life.

2Sa 24:15

God then gave (sent) a pestilence into (upon) Israel, "from the morning till the time of the assembly;"and there died of the people in the whole land (from Dan to Beersheba) seventy thousand men. " From the morning: "on which Gad had foretold the punishment. The meaning of מועד ועד־עת is doubtful. The rendering "to the time appointed," i.e., "till the expiration of the three days,"in support of which the Vulgate ( ad tempus constitutum ) is wrongly appealed to, is precluded not only by the circumstance that, according to 2Sa 24:16, the plague was stayed earlier because God repented Him of the evil, so that it did not last so long as was at first appointed, but also by the grammatical difficulty that מועד עת has no article, and can only be rendered "for an (not for the ) appointed time."We meet with two different explanations in the ancient versions: one in the Septuagint, ἕως ὥρας ἀρίστου , "till the hour of breakfast,"i.e., till the sixth hour of the day, which is the rendering also adopted by the Syriac and Arabic as well as by Kimchi and several of the Rabbins; the other in the Chaldee (Jonathan), "from the time at which the sacrifice is commonly slain until it is consumed."Accordingly Bochart explains מועד את as signifying "the time at which the people came together for evening prayers, about the ninth hour of the day, i.e., the third hour in the afternoon"(vid., Act 3:1). The same view also lies at the foundation of the Vulgate rendering, according to the express statement of Jerome ( traditt. Hebr. in 2 libr. Regum ): "He calls that the time appointed , in which the evening sacrifice was offered."It is true that this meaning of מועד cannot be established by precisely analogous passages, but it may be very easily deduced from the frequent employment of the word to denote the meetings and festivals connected with the worship of God, when it generally stands without an article, as for example in the perfectly analogous מועד יום (Hos 9:5; Lam 2:7, Lam 2:22); whereas it is always written with the article when it is sued in the general sense of a fixed time, and some definite period is referred to.

(Note: The objections brought against this have no force in them, viz., that, according to this view, the section must have been written a long time after the captivity (Clericus and Thenius), and that "the perfectly general expression ' the time of meeting ' could not stand for the time of the afternoon or evening meeting"(Thenius): for the former rests upon the assumption that the daily sacrifice was introduced after the captivity, - an assumption quite at variance with the historical facts; and the latter is overthrown by the simple remark, that the indefinite expression derived its more precise meaning from the legal appointment of the morning and evening sacrifice as times of meeting for the worship of God, inasmuch as the evening meeting was the only one that could be placed in contrast with the morning.)

We must therefore decide in favour of the latter. But if the pestilence did not last a whole day, the number of persons carried off by it (70,000 men) exceeded very considerably the number destroyed by the most violent pestilential epidemics on record, although they have not unfrequently swept off hundreds of thousands in a very brief space of time. But the pestilence burst upon the people in this instance with supernatural strength and violence, that it might be seen at once to be a direct judgment from God.

2Sa 24:16

The general statement as to the divine judgment and its terrible effects is followed by a more minute description of the judgment itself, and the arrest of the plague. "When the destroying angel (' the angel ' is defined immediately afterwards as ' the angel that destroyed the people ') stretched out his hand towards Jerusalem to destroy it, Jehovah repented of the evil (for this expression, see Exo 32:14; Jer 26:13, Jer 26:19, etc.; and for the repentance of God, the remarks on Gen 6:6), and He commanded the angel, Enough! stay now thine hand."This implies that the progress of the pestilence was stayed before Jerusalem, and therefore that Jerusalem itself was spared. "And the angel of Jehovah was at the threshing-floor of Aravnah the Jebusite." These words affirm most distinctly that the destroying angel was visible. According to 2Sa 24:17, David saw him there. The visible appearance of the angel was to exclude every thought of a natural land plague. The appearance of the angel is described more minutely in the Chronicles: David saw him standing by the threshing-floor of Aravnah between heaven and earth with a drawn sword in his hand, stretched out over Jerusalem. The drawn sword was a symbolical representation of the purpose of his coming (see at Num 22:23 and Jos 5:13). The threshing-floor of Aravnah was situated, like all other threshing-floors, outside the city, and upon an eminence, or, according to the more precise statement which follows, to the north-east of Zion, upon Mount Moriah (see at 2Sa 24:25). According to the Chethib of 2Sa 24:16, the name of the owner of the floor was האורנה , of 2Sa 24:18 ארניה , and of 2Sa 24:20 (twice) ארונה . This last form also occurs in 2Sa 24:22, 2Sa 24:23, and 2Sa 24:24, and has been substituted by the Masoretes as the Keri in 2Sa 24:16 and 2Sa 24:18. In the Chronicles, on the other hand, the name is always written ארנן ( Ornan ), and hence in the Septuagint we find Ὄρνα in both texts. "The form ארונה ( Aravnah ) has not a Hebrew stamp, whereas Orna and Ornan are true Hebrew formations. But for this very reason Aravnah appears to be derived from an ancient tradition"(Bertheau).

2Sa 24:17

When David saw the angel, he prayed to the Lord (he and the elders being clothed in mourning costume: Chron.): "Behold, I have sinned, and I have acted perversely; but these, the flock, what have they done? Let Thy hand come upon me and my house."The meaning is: I the shepherd of Thy people have sinned and transgressed, but the nation is innocent; i.e., not indeed free from every kind of blame, but only from the sin which God was punishing by the pestilence. It belongs to the very nature of truly penitential prayer, that the person praying takes all the blame upon himself, acknowledges before God that he alone is deserving of punishment, and does not dwell upon the complicity of others for the sake of palliating his own sin in the sight of God. We must not infer, therefore, from this confession on the part of David, that the people, whilst innocent themselves, had had to atone only for an act of transgression on the part of their king.

2Sa 24:18

David's prayer was heard. The prophet Gad came and said to him by command of Jehovah, "Go up, and erect an altar to the Lord upon the floor of Aravnah the Jebusite."This is all that is communicated here of the word of Jehovah which Gad was to convey to the king; the rest is given afterwards, as is frequently the case, in the course of the subsequent account of the fulfilment of the divine command (2Sa 24:21). David was to build the altar and offer burnt-offerings and supplicatory-offerings upon it, to appease the wrath of Jehovah. The plague would then be averted from Israel.

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 24:1-25

F. Pestilence from David's Sin ch. 24

This last section of the book records another occasion on which God withdrew his blessing from Israel this time because of David's sin (cf. 21:1-14). When David stopped trusting in Yahweh for protection and placed his confidence in his military personnel, God sent a serious disease that killed 70,000 men (v. 15).

". . . chapter 24 provides a fitting conclusion to the story of David by calling attention, once more and finally, not only to his ambition and pride, but also to his humility and remorse."³¹⁶

"Every spiritual leader would do well to read this story once a year!"³¹⁷

Constable: 2Sa 24:18-25

4. David's repentance 24:18-25

David proceeded to offer sacrifices in response to Gad's instructions (v. 18). David needed to commit himself again to God (the burnt offering) and to renew his fellowship with God (the peace offering, v. 25). God instructed him to present these sacrifices at the place where He had shown mercy (v. 16). David willingly obeyed (v. 19).

Araunah (Ornan, 1 Chron. 21) was a native Jebusite so probably his land had never been sanctified (set apart) to Yahweh as other Israelite land had (cf. v. 23; note "Yahweh your God"). David purchased the threshing floor for one and one-quarter pounds of silver. He insisted on purchasing the threshing floor because a sacrifice that costs nothing is no sacrifice at all (cf. Mark 12:43-44). The incident recalls Abraham's purchase of the cave of Machpelah from Ephron the Hittite (Gen. 23:3-15), and it anticipates King Omri's purchase of a hill on which he built another capital, Samaria (1 Kings 16:23-24). The situations involving Abraham and David were both desperate. This spot was to become the site of Solomon's temple.

"At the same site where Abraham once held a knife over his son (Gen. 22:1-19), David sees the angel of the Lord with sword ready to plunge into Jerusalem. In both cases death is averted by sacrifice. The temple is established there as the place where Israel was perpetually reminded that without the shedding of blood there is no remission of sin (Heb. 9:22). Death for Isaac and for David's Jerusalem was averted because the sword of divine justice would ultimately find its mark in the Son of God (John 19:33)."³³⁰

"Small wonder, then, that the NT should begin with a record of the genealogy of Jesus Christ the son of David, the son of Abraham. . .'"³³¹

The writer probably recorded this incident not only because it accounts for the origin of the site of Solomon's temple, but because it illustrates a basic theological truth taught throughout the book. Whenever someone whom God has chosen for special blessing sins he or she becomes the target of God's discipline, and he or she also becomes a channel of judgment to others. Only repentance will turn the situation around. When David agreed to obey God's will revealed through Gad, he began at once to become a source of blessing again.

"No one need aspire to leadership in the work of God who is not prepared to pay a price greater than his contemporaries and colleagues are willing to pay. True leadership always exacts a heavy toll on the whole man, and the more effective the leadership is, the higher the price to be paid."³³²

Much blessing came to Israel through the land David bought from Araunah the Jebusite. The fact that it was a threshing floor is interesting, too, since people threshed the blessing of fertility.

As mentioned previously, the writer composed this last major section of Samuel (chs. 21-24) in a chiastic structure. Here is a similar diagram of it.

A Famine from Saul's sin 21:1-4 (narrative)

B Military heroes and victories 21:15-22 (list)

C David's psalm praise of God ch. 22 (poem)

C' David's tribute in praise of God 23:1-7 (poem)

B' Military heroes and victories 23:8-39 (list)

A' Pestilence from David's sin ch. 24 (narrative)

Hebrew writers often used this chiastic literary structure to unify several different parts around one central concept. Here the center is quite clearly Yahweh. Praise of God reflects a right relationship to Him. This relationship results in blessing (strength, victories, etc.). When one is unfaithful to God, the result is judgment, famine, and pestilence.

Within each of these six final sections there is also a conflict. Saul and his sons conflict with David and Mephibosheth (21:1-14). The Philistine giants conflict with David's warriors (21:15-22). Evil and arrogant enemies of God conflict with righteous covenant-keepers (ch. 22). The blessed conflict with the worthless (23:1-7). Israel's enemies conflict with David's men (23:8-39). Finally David conflicts with Joab and Araunah (ch. 24).

All of Saul's sons perished except Mephibosheth because Mephibosheth, Jonathan's son, was in covenant relationship to David, a covenant-keeping son of Yahweh. The Philistine giants perished because God was with David. David's psalm recalls Hannah's psalm (1 Sam. 2:1-10). In both of these prayers the contrast between the arrogant and the humble before God stands out. David received the Davidic Covenant because of God's sovereign choice and David's typical obedience. God raised up and empowered many mighty men because David walked before God submissively. The nation suffered when David got away from God but prospered when he got right with God.

Guzik: 2Sa 24:1-25

2 Samuel 24 - David and the Census

David commands a census to be taken.

1. (1-2) David is moved to take a census.

Again the anger of the LORD was aroused against Israel, and He moved David against them to say, "Go, number Israel and Judah." So the king said to Joab the commander of the army who was with him, "Now go throughout all the tribes of Israel, from Dan to Beersheba, and count the people, that I may know the number of the people."

a. The anger of the LORD was aroused against Israel, and He moved David: The translators of the New King James Version believe that "He" in this sentence applies to God, because they capitalize it. Yet 1 Chronicles 21:1 tells us, Now Satan stood up against Israel, and moved David to number Israel. The best explanation is that Satan moved David and is the "he" of 2 Samuel 24:1. Yet the LORD expressly allowed it as a chastisement against David.

i. "Now the 'he' there, we assume would be the Lord. But as we find out in 1 Chronicles, chapter one, it was Satan that moved David's heart, to the numbering of the people. So God opened the door, and allowed Satan to move in and tempt David." (Smith)

Go, number Israel and Judah: This was dangerous because of a principle stated in Exodus 30:12: When you take the census of the children of Israel for their number, then every man shall give a ransom for himself to the LORD, when you number them, that there may be no plague among them when you number them.

i. The principle of Exodus 30:12 speaks to God's ownership of His people. In the thinking of these ancient cultures, a man only had the right to count or number what belonged to him. Israel didn't belong to David; Israel belonged to God. It was up to the LORD to command a counting, and if David counted he should only do it at God's command and receiving ransom money to "atone" for the counting.

2. (3-4) Joab objects to the census.

And Joab said to the king, "Now may the LORD your God add to the people a hundred times more than there are, and may the eyes of my lord the king see it. But why does my lord the king desire this thing?" Nevertheless the king's word prevailed against Joab and against the captains of the army. Therefore Joab and the captains of the army went out from the presence of the king to count the people of Israel.

a. Why does my lord the king desire this thing? Joab wasn't afraid to speak to David when he thought the king was wrong. With the best interest of both David and Israel in mind, Joab tactfully asked David to reconsider this foolish desire to count the nation.

i. Joab also hints at the motive behind the counting - pride in David. The this thing that David desired was the increase of the nation, and he perhaps wanted to measure the size of his army to know if he had enough force to conquer a neighboring nation. "He did it out of curiosity and creature-confidence." (Trapp)

So late in his reign, David was tempted to take some of the glory in himself. He looked at how Israel had grown and prospered during his reign - it was remarkable indeed. The count was a way to take credit to himself. "The spirit of vainglory in numbers had taken possession of the people and the king, and there was a tendency to trust in numbers and forget God." (Morgan)

Nevertheless the king's word prevailed against Joab and against the captains of the army: It wasn't only Joab who tried to tell David not to do this - the captains of the army also warned David not to count the soldiers in Israel. But David did so anyway.

(5-9) The census is taken.

And they crossed over the Jordan and camped in Aroer, on the right side of the town which is in the midst of the ravine of Gad, and toward Jazer. Then they came to Gilead and to the land of Tahtim Hodshi; they came to Dan Jaan and around to Sidon; and they came to the stronghold of Tyre and to all the cities of the Hivites and the Canaanites. Then they went out to South Judah as far as Beersheba. So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. Then Joab gave the sum of the number of the people to the king. And there were in Israel eight hundred thousand valiant men who drew the sword, and the men of Judah were five hundred thousand men.

a. When they had gone through all the land: It took almost 10 months to complete the census. David should have called off this foolish census during the ten months, but he didn't.

Joab gave the sum of the number of the people to the king: he results showed that there were 1,300,000 fighting men among the twelve tribes, reflecting an estimated total population of about 6 million in Israel.

i. "In the parallel place, 1 Chronicles 21:5, the sums are widely different: in Israel one million one hundred thousand, in Judah four hundred and seventy thousand. Neither of these sums is too great, but they cannot be both correct; and which is the true number is difficult to say." (Clarke)

"To attempt to reconcile them in every part is lost labour; better at once acknowledge what cannot be successfully denied, that although the original writers of the Old Testament wrote under the influence of the Divine Spirit, yet we are not told that the same influence descended on all copiers of their words, so as absolutely to prevent them from making mistakes." (Clarke)

David's guilt and God's punishment.

1. (10) David knows that he has done wrong in numbering the people.

And David's heart condemned him after he had numbered the people. So David said to the LORD, "I have sinned greatly in what I have done; but now, I pray, O LORD, take away the iniquity of Your servant, for I have done very foolishly."

a. David's heart condemned him: The man after God's heart was not sinless, but had a heart sensitive to sin when it was committed. David kept a short account with God.

Take away the iniquity of Your servant, for I have done very foolishly: David now saw the pride and vainglory that prompted him to do such a foolish thing.

2. (11-13) David is allowed to choose his judgment.

Now when David arose in the morning, the word of the LORD came to the prophet Gad, David's seer, saying, "Go and tell David, 'Thus says the LORD: "I offer you three things; choose one of them for yourself, that I may do it to you."' " So Gad came to David and told him; and he said to him, "Shall seven years of famine come to you in your land? Or shall you flee three months before your enemies, while they pursue you? Or shall there be three days' plague in your land? Now consider and see what answer I should take back to Him who sent me."

a. I offer you three things: God used David's sin and the resulting chastisement to reveal David's heart and wisdom. His choice of the following three options would test David:

· Seven years of famine: This would surely be the death of some in Israel, but the wealthy and resourceful would survive. Israel would have to depend on neighboring nations for food

· Flee three months before your enemies: This would be the death of some in Israel, but mostly only of soldiers. Israel would have to contend with enemies among neighboring nations

· Three days' plague in your land: This would be the death of some in Israel, but anyone could be struck by this plague - rich or poor, influential or anonymous, royalty or common

Now consider and see what answer I should take back to Him who sent me: God wanted David to use the prophet as a mediator, and to answer to the prophet instead of directly to God.

(14) David chooses the three days of plague.

And David said to Gad, "I am in great distress. Please let us fall into the hand of the LORD, for His mercies are great; but do not let me fall into the hand of man."

a. Please let me fall into the hand of the LORD: This meant that David chose the three days of plague. In the other two options the king and his family could be insulated against the danger, but David knew that he had to expose himself to the chastisement of God.

i. "Had he chosen war, his own personal safety was in no danger, because there was already an ordinance preventing him from going to battle. Had he chosen famine, his own wealth would have secured his and his own family's support. But he showed the greatness of his mind in choosing the pestilence, to the ravages of which himself and his household were exposed equally with the meanest of his subjects." (Clarke)

Do not let me fall into the hand of man: This meant that David chose the three days of plague. In the other two options, Israel would either be at the mercy of neighbors (as in the famine) or attacked by enemies. David knew that God is far more merciful and gracious than man is.

4. (15-17) The plague of destruction hits Israel severely.

So the LORD sent a plague upon Israel from the morning till the appointed time. From Dan to Beersheba seventy thousand men of the people died. And when the angel stretched out His hand over Jerusalem to destroy it, the LORD relented from the destruction, and said to the angel who was destroying the people, "It is enough; now restrain your hand." And the angel of the LORD was by the threshing floor of Araunah the Jebusite. Then David spoke to the LORD when he saw the angel who was striking the people, and said, "Surely I have sinned, and I have done wickedly; but these sheep, what have they done? Let Your hand, I pray, be against me and against my father's house."

a. Seventy thousand men of the people died: This was a great calamity upon Israel - a devastating plague striking this many in such a short period of time.

The LORD relented from the destruction: This justified David's wisdom in leaving himself in God's hands. He could not trust man to relent from destruction.

Let Your hand, I pray, be against me and against my father's house: Like a true shepherd, David asked that the punishment be upon him and his own household. Having another purpose to accomplish, God did not accept David's offer.

David builds an altar.

1. (18-21) David instructed to erect an altar on the threshing floor of Araunah.

And Gad came that day to David and said to him, "Go up, erect an altar to the LORD on the threshing floor of Araunah the Jebusite." So David, according to the word of Gad, went up as the LORD commanded. Now Araunah looked, and saw the king and his servants coming toward him. So Araunah went out and bowed before the king with his face to the ground. Then Araunah said, "Why has my lord the king come to his servant?" And David said, "To buy the threshing floor from you, to build an altar to the LORD, that the plague may be withdrawn from the people."

a. Erect an altar to the LORD on the threshing floor of Araunah the Jebusite: This is where David met the Angel of the LORD, and where God relented from the plague before it came upon Jerusalem. Now God wanted David to meet Him there in worship.

i. "Threshing floors were usually on a height, in order to catch every breeze; some area to the north of David's city is indicated" (Baldwin)

The threshing floor of Araunah had both rich history and a rich future. 2 Chronicles 3:1 tells us that the threshing floor of Araunah was on Mount Moriah; the same hill where Abraham offered Isaac (Genesis 22:2), and the same set of hills where Jesus died on the cross (Genesis 22:14).

b. To buy the threshing floor from you, to build an altar to the LORD: David wanted to transform this place where chaff was separated from wheat into a place of sacrifice and worship. It would remain a place of sacrifice and worship, because this land purchased by David became the site of Solomon's temple (1 Chronicles 21:28-22:5).

(22-24) Refusing the gift of Araunah, David buys the threshing floor.

Now Araunah said to David, "Let my lord the king take and offer up whatever seems good to him. Look, here are oxen for burnt sacrifice, and threshing implements and the yokes of the oxen for wood. All these, O king, Araunah has given to the king." And Araunah said to the king, "May the LORD your God accept you." Then the king said to Araunah, "No, but I will surely buy it from you for a price; nor will I offer burnt offerings to the LORD my God with that which costs me nothing." So David bought the threshing floor and the oxen for fifty shekels of silver.

a. Let my lord the king take and offer up whatever seems good to him: Araunah had a good, generous heart and wanted to give David anything he wanted.

i. "Had Araunah's noble offer been accepted, it would have been Araunah's sacrifice, not David's; nor would it have answered the end of turning away the displeasure of the Most High." (Clarke)

I will surely buy it from you for a price; nor will I offer burnt offerings to the LORD my God with that which costs me nothing: David knew that it would not be a gift nor a sacrifice unto the LORD if it did not cost him something. He didn't look for the cheapest way possible to please God.

i. "He who has a religion that costs him nothing, has a religion that is worth nothing: nor will any man esteem the ordinances of God, if those ordinances cost him nothing." (Clarke)

"Where there is true, strong love to Jesus, it will cost us something. Love is the costliest of all undertakings . . . But what shall we mind if we gain Christ? You cannot give up for Him without regaining everything you have renounced, but purified and transfigured." (Meyer)

3. (25) David's altar and sacrifice.

And David built there an altar to the LORD, and offered burnt offerings and peace offerings. So the LORD heeded the prayers for the land, and the plague was withdrawn from Israel.

And offered burnt offerings and peace offerings: This shows that David understood that the death of the 70,000 in Israel in the plague did not atone for his and Israel's sin. Atonement could only be made through the blood of an approved substitute.

i. Burnt offerings were to atone for sin; peace offerings were to enjoy fellowship with God. This shows us from beginning to end, David's life was marked by fellowship with God.

"We finally see the man after God's own heart turning the occasion of his sin and its punishment into an occasion of worship." (Morgan)

So the LORD heeded the prayers for the land: 1 Chronicles 21:26 tells us that God showed His acceptance of David's sacrifice by consuming it with fire from heaven. God honored David's desire to be right and to fellowship with God by answering with Divine blessing from heaven. So it always is when God's children draw near to their God and Father for cleansing and fellowship.

© 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 24 (Chapter Introduction)

Overview

2Sa 24:1, David, tempted by Satan, forces Joab to number the people; 2Sa 24:5, The captains, in nine months and twenty days, bring the muster of thirteen hundred thousand fighting men; 2Sa 24:10, David repents, and having three plagues propounded by God, chooses the three days’ pestilence; 2Sa 24:15, After the death of three score and ten thousand, David by prayer prevents the destruction of Jerusalem; 2Sa 24:18, David, by God’s direction, purchases Araunah’s threshing floor; where having sacrificed, the plague stays.

Poole: 2 Samuel 24 (Chapter Introduction)

SAMUEL CHAPTER 24

David, tempted by Satan, forceth Joab to number the people; who are thirteen hundred thousand fighting men, 2Sa 24:1-9 . David acknowledgeth his sin in it: having three judgments propounded by God, he is in great distress, and chooseth the pestilence; of which seventy thousand men die, 2Sa 24:10-15 . David by his humiliation preventeth the destruction of Jerusalem, 2Sa 24:16,17 . He by Gad’ s direction and order from God purchaseth Araunah’ s threshing-floor to build an altar there; on which having sacrificed, the plague stayeth, 2Sa 24:18-25 .

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 24 (Chapter Introduction)

(2Sa 24:1-9) David numbers the people.

(2Sa 24:10-15) He chooses the pestilence.

(2Sa 24:16, 2Sa 24:17) The staying the pestilence.

(2Sa 24:18-25) David's sacrifice, The plague removed.

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 24 (Chapter Introduction)

The last words of David, which we read in the chapter before, were admirably good, but in this chapter we read of some of his last works, which were none of the best; yet he repented, and did his first works again, and so he finished well. We have here, I. His sin, which was numbering the people in the pride of his heart (2Sa 24:1-9). II. His conviction of the sin, and repentance for it (2Sa 24:10). III. The judgment inflicted upon him for it (2Sa 24:11-15). IV. The staying of the judgment (2Sa 24:16, 2Sa 24:17). V. The erecting of an altar in token of God's reconciliation to him and his people (2Sa 24:18-25).

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 24 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 24

In this chapter an account is given of David's numbering of the people, 2Sa 24:1; of the sense he had of his sin, and of his acknowledgment of it; and of the Lord's displeasure at it, who sent the prophet Gad to him, to propose three things to him, one of which he was to choose as a punishment for it, 2Sa 24:10; when he chose the pestilence, which carried off a great number of the people, 2Sa 24:14; and David was directed to build an altar to the Lord in the threshingfloor of Araunah the Jebusite, with whom he agreed for it, and built one on it, and offered upon it, and so the plague was stayed, 2Sa 24:18.