2 Samuel Chapter 1
1:2. The refugee from the camp of the defeated Saul came with torn clothes and with earth [dust] upon his head,
both signs of mourning or grief (cf. Josh. 7:6; 1Sam. 4:12; 2 Sam. 15:32). This Amalekite (v. 8) thus bore all the
marks of lamenting the death of Saul and his sons.
1:6-10. The details of Saul's death here are at variance with those of 1 Samuel 31:3-5. But the difference
originates with the Amalekite who has made up a false account so as to win David's favor. However, his "reward"
was vastly different from what he expected (v. 15), for he had dared to touch the Lord's anointed (v. 16), a thing
David had twice refrained from doing (1 Sam. 24:6; 26:11).
1:18. For the book of Jasher, see the note on Joshua 10:12-15.
1:19-27. David's lamentation over Saul and Jonathan is one of the most eloquent eulogies in all of the Bible. The
pronouncement of a curse against dew and rain (v. 21) on the occasion of the death of a heroic figure is known
also in the literature of ancient Syro-Palestine.
2 Samuel Chapter 2
2:4. This was David's second anointing. See the note on 1 Samuel 16:13, 14.
2:8-11. The recognition by all Israel of Ish-bosheth, Saul's son, as king apparently took place only after about five
years, since David, his rival, reigned for seven years and six months in Hebron (cf. 5:5; 1 Chr. 3:4). This may be
due to Israel's disastrous defeat at Mount Gilboa (1 Sam. 31), a loss from which northern tribes recovered only
after five years. The name Ish-bosheth means "Man of Shame." First Chronicles 8:33 and 9:39 record his name
as Esh-baal, "Man of Baal" or perhaps, "Baal Lives." Apparently the editor of the text of Samuel has changed the
name to dramatize the stigma of having a name of a king linked with such a vile pagan deity. Similarly Merib-baal
(1 Chr. 8:34; 9:40) became Mephibosheth (4:4) and Jerubbaal (Judg. 6:32; 8:35) became Jerubbesheth (11:21).
Note that Baal and shame (boshet) occur in parallel in Hosea 9:10.
2:14-16. The play of the young men was actually a gladiatorial contest in lieu of a full-pitched battle.
Representatives from each army were chosen, so an all-out war would not be necessary. Such a practice is amply
documented in the literature and the art of the ancient Near East (cf. 1 Sam. 17:8-10). A full battle followed
anyway (v. 17), because all of the contestants in the representative combat had fallen.
2:23. Abner's slaying of Joab's brother was accomplished by thrusting the back end of the spear through his
abdomen. The butt end would be sharpened for ease of sticking into the ground (cf. 1 Sam. 26:7). Joab would
eventually avenge his brother's death (3:27).
2 Samuel Chapter 3
3:2-5. David had already become a polygamist (cf. 1 Sam. 25:43). Here the total number of wives becomes six,
but only the childbearing wives are listed. Therefore Michal, Saul's daughter, is not listed. David had not yet
recovered her from Phaltiel, to whom Saul had given her in the days of David's flight from Saul (cf. 1 Sam. 25:44
with 2 Sam. 3:13-16). Although practiced in Israel, polygamy was neither sanctioned nor honored (cf. Gen. 2:24).
3:7-10. The charge was a serious one. To take the king's concubine was to make a claim on the throne itself (cf. 1
Kin. 2:19-25). The reference to a dog's head (probably a euphemism) implies vileness, in this case, a traitor. For
the dog as a symbol of a contempt, see the not on 1 Samuel 24:14. The LORD would use this incident to bring the
loyalties of Abner and his forces to the side of David (vv. 12-21).
3:13. The return of Michal, Saul's daughter, would strengthen David's claim to the thrones of Israel and Judah.
3:23-29. For the cause of Abner's murder, see the note on 2:23. Joab's avenging of his brother was at Hebron, a
city of refuge (cf. Josh. 21:13). Such an act was against the regulations in the law (Num. 35:22-28), even if Joab
were acting as an avenger of blood. (See the note on Josh. 20:2.) Accordingly, because Joab's deed was born of
vengeance and jealousy (vv. 24, 25), Joab does not receive David's blessing, but his curse. David leads the
people of Hebron in a sincere time of public mourning (vv. 31-39).
2 Samuel Chapter 4
4:11. The slain Israelite king was termed righteous (or innocent) by David. He had done no crime by allowing
himself to be placed on his father's throne. Because he was Saul's son, his murderer could expect no better fate
than the lying Amalekite (cf. 1:14-16). David's severe justice (v. 12) is paralleled elsewhere in the ancient Near
East. For the public hanging as a punishment in a case involving a capital offense, see Deuteronomy 21:22, 23.
2 Samuel Chapter 5
5:1-5. The death of Saul's son brings the submission of all Israel to David. David's third anointing, takes place in
Hebron, as had his second. See the notes on 1 Samuel 16:13, 14 and 1 Chronicles 11:1; 12:38.
5:8. Some understand the word translated gutter to mean a water course; others, a grappling hook used by siege
forces in assaulting the walls of a town. Still others suggest that the word refers to some bodily part such as the
throat or windpipe. The mentioning of the lame and the blind is probably an ancient play on words. The Jebusite
defenders had such confidence in their fortress-like city that they boasted that even the lame and blind could
defend such a town. David calls them all lame and blind. The whole episode gave birth to a proverb reflecting
social customs of gaining access to the royal quarters. David had anticipated a return to Jerusalem long
beforehand (cf. 1 Sam. 17:54). For added details on the capture of Jerusalem, see 1 Chronicles 11.
5:9. Millo means "The Filling." Whatever its precise identification was, it served as part of the defensive system (cf.
1 Kin. 9:15, 24).
5:11. Hiram's supplying of the cedar and builders for David's new house was a mark of international recognition
(cf. 1 Chr. 14:1, 2).
5:13-15. David's additional marriages may reflect the ancient international protocol by which treaty arrangement
were sealed by the marriage of the royal princess of one nation to the other nation's king or his son (cf. 1 Kin. 11:
1-3). Also, the size of a king's harem was a matter of great prestige. Although this procedure may have helped
cement David's prominence in Jerusalem and his relationship to the Jerusalemites, it was nevertheless a violation
of the Mosaic Law (cf. Deut. 17:17).
2 Samuel Chapter 6
6:2. Now that the Philistines had been routed in two successful campaigns (5:17-25; 1 Chr. 14:8-17), the recently
taken Jerusalem could serve as David's new capital. It was defensible and strategically located in a territory that
had belonged neither to the northern nor southern tribes. The new capital would serve not only as the political
center, but also as the religious center for David's kingdom. Hence, it was time for the ark, which was still
quartered at Baale of Judah (or Kirjath-jearim-cf. Josh. 15:9; 1 Chr. 13:6) to be brought to Jerusalem (cf. 1 Chr.
13:1-4). The bringing up of the ark was by agreement of the leadership of Israel. See the note on 1 Samuel 7:1.
6:3-7. The whole episode concerning the ark reflects the peril of doing a noble deed in an ignoble manner. The
law prescribed that the ark should be carried by the sons of Kohath (Num. 4:4-15; 7:9) and specifically prohibited
the use of a cart (Ex. 25:14, 15; Num. 4:5-8). Nor was a human hand allowed to touch it (Num. 4:15). Doing God's
work is a serious business and must never be perfunctorily performed (cf. 1 Sam. 15:22, 23) or done irreverently
or in accordance with mere expediency (cf. 1 Sam. 6:19, 20).
6:12. The ark, which had been placed in the house of Obed-edom, a Levite of the family of Korah (cf. 1 Chr. 13:
13, 14), was now brought up to Jerusalem in the prescribed manner. It was done with careful forethought (1 Chr.
15:1, 2). The transferral of the ark was accompanied by sacrifices, pomp, and great rejoicing. David's dancing or
whirling about (v. 14) was an expression of spiritual joy (cf. 1 Chr. 15:25-28).
6:16. Michal saw in David's actions a conduct unbefitting a king. She doubtless neither appreciated nor entered
into the spirit of the occasion. Accordingly, David rebuked her and consigned her to separation from the king's
graces, a condemnation that left her childless (vv. 20-23). A negative and critical spirit born of spiritual
shallowness and insensitivity is a dangerous thing!
6:17-19. According to 1 Chronicles 16, the joyous feast held on this occasion was followed David's singing of a
psalm of thanksgiving and the installation of the Levites into various positions of temple service.
2 Samuel Chapter 7
7:2. Although David's zeal for God gave birth to a desire to build a house for the ark of God, the Lord had in mind
a far different and more glorious house- an everlasting dynasty (v. 11). Even the great prophet Nathan had to be
instructed properly as to the divine purpose.
7:12-16. Like the Abrahamic covenant (Gen. 17) and the New Covenant (Jer. 31:31-37), the Davidic covenant
constitutes an unconditional promise of God (cf. 1 Chr. 17:11-15). Structurally, it is patterned after the royal grant
treaties of the ancient Near East in which a sovereign freely bestows his favor on his chosen recipient. Although
several of the items mentioned here inaugurate the benefits of the covenant, such as the promise to David of a
son (Solomon) who (rather than David) would build the temple (vv. 12, 13), and through whom the Davidic
kingdom would be established (vv. 14-16), the central promise concerns the fact of the everlasting extent of the
covenant (v. 16). Verse 16 declares that three essential features make up the ongoing Davidic covenant: (1) a
house-a continued posterity; (2) a kingdom- a realm of political power; and (3) a throne- the rulership of that
kingdom centered in David's posterity. Great stress is put on the mercy (or lovingkindness) of God in maintaining
this promise. Psalm 89 reports that although individual members of the house of David may fail to appropriate fully
the privileges of the covenant because of their disobedience, the covenant itself remains inviolable (Ps. 89:3, 4,
19-24, 27-37). Thus, although Israel was later driven into exile, it will be regathered and brought back to the land
so that ultimately God's promise to Israel through the Davidic covenant will be realized in the universal rule of
Messiah, David's seed (Jer. 33:19-26; Ezek. 34:22-31; 36:16-38). At that time, the promises of God given in the
Abrahamic, Davidic, and New covenants will be realized in full (Ezek. 37:21-28) through Christ, in whom the
provisions of these three covenants come together (cf. Matt. 26:28, 29, 31-33, 54, 55; Like 1:68-78; Acts 2:29-36;
3:25, 26; 15:16, 17; Gal. 3:13-16, 26-29; Heb. 9:16-28; Rev. 11:15).
7:19. A grateful David realizes that God has established the manner of man (or mankind) in David's line. It was
nothing less than the basic prescription for the ordering of man's destiny through David, a privilege and
responsibility that he humbly acknowledges and to which he gladly submits (cf. 23:2-5; Ps. 2:7-12; 110). For
David's beautiful prayer (vv. 18-29), see the note at 1 Chronicles 17:16-27.
2 Samuel Chapter 8
8:4, 5. First Chronicles 18:4 records the number taken in the fighting as a thousand chariots and seven thousand
horsemen (or charioteers), a figure also read by the Septuagint in 2 Samuel 8:4. The Hebrew text was probably
miscopied, the higher figures being the correct ones. See the note on 1 Chronicles 19:18.
8:13. Because in Hebrew the d (dalet) and the r (resh) looked very much alike, they were often mistaken for one
another. Probably Edomites rather than Syrians (i.e., Edom rather than Aram) should be read here, as in 1
Chronicles 18:12 and the title of Psalm 60. See the note on 1 Chronicles 18:12.
8:18. For Cherethites and Pelethites, see the note on 1 Kings. 1:38-40.
2 Samuel Chapter 9
9:1. The kindness of David related to the covenant bond into which he and Jonathan had entered. (See the note
on 1 Sam. 20:14-17.) David's kindly behavior toward Jonathan's helpless son is raising him from a lowly state and
providing for his every need stands as an illustration of God's own grace to men in their need (cf. Eph. 2:4-7).
9:6. For Mephibosheth (Merib-baal), see the note on 2:8-11.
9:8. For the phrase dead dog, see the note on 1 Samuel 24:14.
2 Samuel Chapter 10
10:2. Apparently the Ammonites had been an encouragement to David during his days as a fugitive from Saul,
much as their neighbors across the Jordan, the Moabites (cf. 1 Sam. 22:3-5). Certainly Nahash was no friend of
Saul (cf. 1 Sam. 11:1-11).
10:4. David;s kindness is met with suspicion and his servants with contempt. The shaving of one half of the men's
beards was a mark of humiliation (cf. Jer. 41:5; 48:37).
10:6. The two victories (vv. 6-14, 15-19) were to settle the Syrian (Aramean) problem for David and bring security
to his northern boundary.
10:18. The large number of soldiers in the campaign suggests that perhaps seven thousand charioteers were
involved in the battle, as stated in 1 Chronicles 19:18. See the notes on 8:4, 5 and 1 Chronicles 19:18.
2 Samuel Chapter 11
11:2-4. The sequence of David's sinful affair with Bathsheba is most instructive. He saw (v. 2), he sought
knowledge of Bathsheba (v. 3), he sent for her (v. 3), and sinned with her (v. 4). The rapid development of sin
from lust as catalogued by James (James 1:14, 15) is applicable here. The sin of David and Bathsheba was to
result in further deceit (vv. 6-13) and eventually in the death of the innocent party (vv. 14-17). Unless rapidly
refused, one sin so often leads to another (cf. Josh. 7:21; Luke 22:33-62). David's sin was punishable by death
(Lev. 20:10). Although it was forgiven by God (Ps. 51), the sin was to have tragic consequences for him
personally, for his own family, and for his nation.
2 Samuel Chapter 12
12:5-7. How easy it is to see the sins of others without applying the scriptural standards to ourselves (cf. Matt. 7:3-
5)! David called for the full weight of the law to be applied (cf. Ex. 22:1).
12:10, 11. These judgements came to pass literally in the sins of his own household (ch. 13), the rebellion by his
own son Absalom (ch. 15), and the civil war that followed (chs. 16-20). David was never to fully know rest again.
12:13. David genuinely grieved and repented (cf. Ps. 32:5; 51:3, 4). However, the seed of sin was immediately to
bear bitter fruit, for the child born of the adultery became grievously ill and died (vv. 15-18).
12:14. David's sin had brought the name of God into disrepute. Such knowledge ought to serve as a deterrent to
willful sin on the part of believers (cf. 1 Tim. 5:14; 6:1).
12:23. This time for fasting was over. God's will had been made known. It was time for David to learn the divine
lesson and get on with a proper and productive life in the light of the inevitability of his own death. Some scholars
have seen in David's words the added thought that David trusted God to graciously care for the soul of the deed
infant, whom a believing David would join in the presence of God after his earthly life was over. See the note on 1
Kings 14:13.
12:24, 25. The grace of God is abundantly demonstrated in allowing Bath-sheba to give birth to the son through
whom the promise in the Davidic covenant would continue. Solomon was blessed by Nathan, the prophet, with the
name Jedidiah, "Beloved of the Lord."
12:26. The consequences of David's sin would also surface in renewed warfare with the Ammonites (cf. v. 10).
David's victory here brought stability to his eastern border.
12:31. A comparison with 1 Chronicles 20:3 has led to two views regarding David's judgement against the
Ammonites: (1) David repaid the traditional Ammonite cruelty (cf. 1 Sam. 11:2; Amos 1:13) in kind; or (2) David
sentenced the Ammonites to hard labor. Either view demands some harmonization between the two texts. On the
whole, the second suggestion is to be preferred, perhaps by understanding the verb translated in 1 Chronicles 20:
3 as "cut" to mean "consigned to."
2 Samuel Chapter 13
13:1. David had many wives and concubines. Both Absalom, his third son, and Tamar, his daughter, were born to
him by Maach. Amnon, his first son, was born to him by Ahinoam (cf. 3:2, 3 with 1 Chr. 3:1-9).
13:11, 12. Such relationships between family members were forbidden by the law of Moses (cf. Lev. 18:9, 11; 20:
17).
13:13. Tamar's words were probably an attempt to dissuade Ammon from his folly.
13:15. Lust, whether fulfilled or not, often turns to hatred (cf. Gen. 39:13-19). True love "never faileth" (1 Cor. 13:
8).
13:19. Tamar's actions expressed symbolically her grief and vexation (cf. Job 2:12; Jer. 2:37).
13:21-23. Although the king was angry, there is no record of Ammon's punishment. Absalom's hatred would boil
for two years until his opportunity to avenge his sister would come.
13:39. David's love for his own, despite their faults, often clouded his good judgement (v. 21; cf. 1 Kin. 1:6). His
yearning to see Absalom sets the stage for Absalom's return and the resulting rebellion (ch. 14).
2 Samuel Chapter 14
14:25-33. More of Absalom’s character surfaces in this account. Blessed with a handsome appearance (v. 25)
and a winsome personality, he was able through his cunning and viciousness to achieve his desired ends (vv. 28-
33).
2 Samuel Chapter 15
15:2. Business and judicial proceedings were carried out at the city gate. See the note on Ruth 4:1.
15:6. Anger over David’s previous snubbing doubtless continued to smolder under the surface of Absalom’s
seeming civic concern. Absalom could be patient in gaining his revenge (cf. 13:20-29). Moreover, although he
was an ambitious man, he was also resourceful and cunning (cf. 14:28-33), so his sinister ends could easily go
undetected (vv. 7-12).
15:7. Forty was apparently miscopied and should read four years, as read by the Septuagint and Syriac versions,
and as given by Josephus.
15:12. Ahithophel, David’s counselor, was Bathsheba’s grandfather (cf. 11:3 with 23:24-39). Perhaps revenge
made common companions of the two.
15:14-16. Although David sensed the danger to his life, he was concerned more about a general massacre of the
populace and with a need for time to assess and regroup his forces. He left ten of his concubines behind to keep
the palace (cf. 16:21-22), doubtless with every intention of returning.
15:24-26. David was convinced that the ark of God belonged in Jerusalem. So he sent Zadok (the high priest) and
the Levites back with the ark. Although he hoped to return to Jerusalem and his throne, he would leave the final
results to God.
15:32. Hushai came to meet David with the traditional symbols of grief. See the note on 1:2.
15:33-37. David, too, could be cunning. Knowing that he could count on Hushai’s loyalty, he sent him back to
Jerusalem to serve as his informant and to act as a counterforce to Ahithophel (cf. ch. 17). Hushai would also
have the help of Zadok (cf. vv. 27-29).
2 Samuel Chapter 16
16:4. The truth about Ziba’s lies would eventually surface. See 19:24-30.
16:7. See the note on 20:1.
16:9. For the phrase dead dog, see the note on 1 Samuel 24:14.
16:13, 14. David humbly accepts Shimei’s wicked cursing as God’s judgment and leaves matters with the Lord.
God alone could forgive and restore David, and David would leave the fate of Shimei with Him. Shimei would later
have reason to regret his actions and would learn that David could be a gracious and forgiving person (19:16-23).
16:21, 22. See the note on 3:7-10. Absalom’s actions fulfilled Nathan’s prophecy (cf. 12:11, 12).
16:23. Because a royal counselor was considered to be God’s spokesman, both David and Absalom valued
Ahithophel’s advice.
2 Samuel Chapter 17
17:1-3. Ahithophel's counsel called for an immediate following up of the situation before David could regroup.
17:7-14. Hushai’s counsel reminded Absalom of David’s abilities as a guerrilla fighter, and of the need for careful
planning and for the gathering of sufficient troops so as to make a decisive victory certain. Hushai also suggested
that Absalom himself lead in the campaign in order that he might gain all Israel’s respect. The LORD sovereignly
caused Hushai’s counsel to be accepted, thus buying David valuable time.
17:25, 26. Absalom followed Hushai’s counsel and, gathering a considerable force, led them out to battle against
his father.
2 Samuel Chapter 18
18:1, 2. Absalom has miscalculated David’s continued popularity and support (cf. 17:27-29). David had not
forgotten how to fight. David’s campaign strategy called for the employment of the traditional military maneuver of
dividing one’s forces into three attacking units. (See the note on 1 Sam. 11:11.) The victory went to David and his
experienced veterans (v. 7).
18:14, 15. Despite David’s instructions of mercy for Absalom (vv. 5, 12), Joab would not give Absalom another
chance to work his deceptions. Perhaps Joab’s desire for revenge had also simmered long (cf. 14:29-33).
18:33. David truly loved his children, and he loved Absalom, in particular (cf. 13:39; 14:33; 18:5; 19:4).
2 Samuel Chapter 19
19:5-7. David’s grief over his slain son was ill-received by Joab, who considered Absalom only a traitor. Joab
feared that David's conduct might alienate those who had helped him to regain the throne.
19:8. For the importance of the gate of the city, see the note on Ruth 4:1.
19:13, 14. As a token of reconciliation, David replaces Joab as commander of his army with Amasa, Absalom's
general. Perhaps he also thought in this way to repay Joab for his slaying of Absalom. The move was unwise and
would cause more difficulty for David (cf. 20:9-12; 1 Kin. 2:5, 6).
19:16-23. See the note on 16:13, 14.
19:29. David seems uncertain as to Mephibosheth's part in the rebellion (cf. 16:3). Perhaps he did not care to
look into the matter at this time or just felt that Ziba was in a position to be of help to him in the restoration of his
kingdom (cf. v. 17). The edict here seems to be compromise between those given in 9:9 and 16:4. For the name
Mephibosheth, see the note on 2:8-11.
19:40-43. Although both Israel and Judah supported the king's return, the pronounced differences that had
always existed between the northern and southern tribes surfaced again, differences that has existed since the
early days of the conquest and had been highlighted in David's accession to the throne (chs. 2-4). The basic
tension will emerge in the rebellion of Sheba (ch. 20) and develop into a full secession of the northern tribes after
the death of Solomon (1 Kin. 12:16-19).
2 Samuel Chapter 20
20:1. For the phrase man of Belial, see 2 Samuel 16:7 and the notes on Judges 19:22 and 1 Samuel 1:16.
20:2. See the note on 19:40-43.
20:10. See the note on 19:13, 14. Joab again took his revenge; see the note on 18:14, 15.
20:16-22. Again a woman has delivered a city from destruction (cf. Judg. 9:50-55; 1 Sam. 25:18-35).
2 Samuel Chapter 21
21:1. Chapters 21-24 form an appendix to the books of Samuel. The matters covered here are not in
chronological order and come from various stages of David's life.
21:9. The execution of Saul's sons seems to be at variance with the law of just punishment expressed in
Deuteronomy 24:16. However, these sons likely were also involved in the Gibeonite raid. Moreover, their deaths
would eliminate possible political strife later.
21:10-14. Rizpah's protection of Saul's slain sons, so when the rain fell again the bodies could be properly buried,
moved David to secure the remains of Saul and Jonathan and give them a proper burial.
21:15-22. See the notes at 1 Samuel 17:50 and 1 Chronicles 20:4-8. These Philistine campaigns saw the end of
the fabled giants of the Philistines; Ishbi-benob (vv. 15-17), Saph (or Sippai, 1 Chr. 20:4), Lahmi (1 Chr. 20:5),
and the unnamed giant of Gath (vv. 20, 21; cf. 1 Chr. 20:6, 7), as well as Goliath, whom David had slain
previously (1 Sam. 17:51).