The MacArthur Study Bible, NKJV

by John MacArthur

  19:31–39 Barzillai. See note on 17:27. David offered to let Barzillai live in Jerusalem as his guest, but Barzillai preferred to live out his last years in his own house.

  19:37 Chimham. Probably a son of Barzillai (see 1 Kin. 2:7). It is probable that David gave a part of his personal estate in Bethlehem to this man and his seed (see Jer. 41:17).

  19:41 stolen you away. Because only the troops of Judah had escorted David as he crossed over the Jordan River, the 10 northern tribes complained to David that the men of Judah had “kidnapped” him from them.

  19:42 a close relative. The men of Judah answered the men of Israel by stating that David was a member of their tribe. Nor had they taken advantage of their relationship to the king, as had some from the northern tribes.

  19:43 ten shares. The men of Israel replied to the men of Judah that they had a greater right to David, since there were 10 northern tribes in contrast to the one tribe of Judah. Contrast the “ten shares” here with the “no share” in 20:1. you despise us. The Israel-Judah hostility evidenced here led to the rebellion of Sheba (20:1–22) and eventually to the division of the united kingdom (1 Kin. 12:1–24).

  2 Samuel 20

  20:1 rebel. See marginal reference and note on 1 Sam. 2:12. Sheba. Though nothing is known of this man, he must have been a person of considerable power and influence to raise so sudden and extensive a sedition. He belonged to Saul’s tribe, where adherents of Saul’s dynasty were still many, and he could see the disgust of the 10 tribes for Judah’s presumption in the restoration. He sought to overturn David’s authority in Israel. no share…inheritance. Sheba’s declaration that the northern tribes had no part in David’s realm was similar to words later used in 1 Kin. 12:16 when Israel seceded from the united kingdom under Jeroboam.

  20:2 Israel deserted David. Once the 10 tribes withdrew, Judah was left alone to escort the king to Jerusalem. It seems that the disloyalty of the N continued as long as Sheba lived.

  20:3 his concubines. When David returned to Jerusalem, he confined his concubines to a life of abstinence because of their sexual relations with Absalom (16:21, 22).

  20:4 Amasa. Amasa was Absalom’s general (see note on 17:25), whom David promised would be commander of his army after Absalom’s death (see note on 19:13). Amasa was installed publicly because David thought it would be seen favorably by the 10 tribes. He was told to assemble an army in 3 days to end the insurrection started by Sheba, but could not in such a brief time.

  20:6 Abishai. See note on 2:18. When Amasa failed to follow David’s orders, David did not reinstate Joab, his former general who had Absalom killed against David’s orders (see 18:5–15), but appointed Joab’s brother Abishai as commander of his forces. your lord’s servants. Called “Joab’s men” in v. 7. Abishai was to take the army of Joab to pursue the rebel leader. Joab went also, determined to take vengeance on his rival Amasa.

  20:7 the Cherethites, the Pelethites. See note on 1 Sam. 30:14. mighty men. Those men are listed in 23:8–39.

  20:8 Gibeon. See note on 2:12. Amasa came before them. Having collected some forces, he marched rapidly and came first to Gibeon, thus assuming the role of commander. It is possible that Joab purposely let the sword fall from its sheath as he approached Amasa, in order that stooping as if to pick up the accidentally fallen weapon, he might salute the new general with his sword already in hand, without generating any suspicion of his intent. He used this ploy to gain the position to stab the new commander, whom he considered as usurping his post.

  20:9 my brother. See note on 17:25. by the beard. Joab, present with his men, seized Amasa by his beard with his right hand apparently to give the kiss of greeting. Instead, with his left hand, he thrust his sword into Amasa’s stomach (cf. 3:27).

  20:11 one of Joab’s men. Joab was reinstated as commander of David’s army by his troops. It is a striking illustration of Joab’s influence over the army that he could murder the commander whom David had chosen, a killing right before their eyes, and they would follow him unanimously as their leader in pursuit of Sheba.

  20:14 Abel and Beth Maachah. I.e., Abel Beth-Maacha. About 25 mi. N of the Sea of Galilee, 4 mi. W of the city of Dan.

  20:16–19 This woman (probably a prominent judge in the city) was making an appeal based on the laws of warfare in Deut. 20:10 that required the assaulting army to offer peace before making war. She pleaded for Joab to ask the city if they wanted peace and thus avert war (v. 18).

  20:19 a mother in Israel. This is a reference to a specially honored city or a recognized capital of the region. the inheritance of the LORD. This refers to the land of Israel (see 1 Sam. 10:1).

  20:20, 21 The ruthless general was a patriot at heart, who on taking the leader of the insurrection, was ready to end further bloodshed. The woman eagerly responded with the promise of Sheba’s head.

  20:21 mountains of Ephraim. A large, partially forested plateau that extended into the tribal territory of Benjamin from the N.

  20:22 David could not get rid of Joab, though he hated him. He had to ignore the murder of Amasa and recognize Joab as army commander.

  20:23–26 Cf. a similar list in 8:15–18.

  20:24 Adoram. Rendered “Adoniram” in 1 Kin. 4:6, 28. He was in charge of the “revenue,” a term used to describe the hard labor imposed on subjugated peoples (Ex. 1:11; Josh. 16:10; Judg. 1:28). Adoram oversaw the forced labor on such projects as the building of highways, temples, and houses.

  20:25 Sheva. He replaced Seraiah (8:17) as David’s secretary.

  20:26 Ira. He was David’s royal adviser.

  2 Samuel 21

  21:1—24:25 This is the final division of First Samuel. Like the book of Judges (Judg. 17:1–21:25), it concludes with this epilogue that contains material, not necessarily chronological, that further describes David’s reign. There is a striking literary arrangement of the sections in this division of the book. The first and last sections (21:1–14; 24:1–25) are narratives that describe two occurrences of the Lord’s anger against Israel. The second and fifth sections (21:15–22; 23:8–39) are accounts of David’s warriors. The third and fourth sections (22:1–51; 23:1–7) record two of David’s songs.

  21:1–14 This event occurred after the display of David’s kindness to Mephibosheth (v. 7; cf. 9:1–13) and before Shimei’s cursing of David (cf. 16:7, 8).

  21:1 a famine. When Israel experienced 3 years of famine, David recognized it as divine discipline (cf. Deut. 28:47, 48) and sought God for the reason.

  21:1, 2 Saul and his bloodthirsty house. By divine revelation David learned that the famine was a result of sin committed by Saul; namely that he had slain the Gibeonites. There is no further reference to this event. Saul was probably trying to do as God commanded and rid the land of the remnant of heathen in order that Israel might prosper (v. 2). But in his zeal he had committed a serious sin; he had broken a covenant that had been made 400 years before between Joshua and the Gibeonites, who were in the land when Israel took possession of it. They deceived Joshua into making the covenant, but it was, nevertheless, a covenant (see Josh. 9:3–27). Covenant keeping was no small matter to God (see Josh. 9:20).

  21:2 Amorites. One of the names sometimes used to designate all the pre-Israelite inhabitants of Canaan (Gen. 15:16; Josh. 24:18; Judg. 6:10). More precisely, the Gibeonites were called Hivites (Josh. 9:7; 11:19).

  21:3 the inheritance of the LORD. See note on 20:19.

  21:6 seven…descendants. “Seven” symbolized completeness, not necessarily the number of Gibeonites slain by Saul. “Descendants” could be either sons or grandsons. Gibeah of Saul. See note on 1 Sam. 11:4.

  21:7 the LORD’s oath…between David and Jonathan. Because Mephibosheth was the son of Jonathan, he was spared in accordance with the covenant between David and Jonathan (1 Sam. 20:14, 15) and also between David and Saul (see note on 1 Sam. 24:22).

  21:8 Mephibosheth. A son of Saul, different from the son of Jonathan with the same name. Rizpah. Saul’s concubine (see 3:7). Michal. Since Mich
al was childless (6:23), Merab was the actual birth mother of these 5 sons. She was the wife of Adriel (1 Sam. 18:19). Michal must have adopted them and brought them up under her care. Barzillai the Meholathite. A different man than Barzillai the Gileadite (17:27; 19:31).

  21:9 before the LORD. These pagans were not bound by the law of Deut. 21:22, 23, which forbade leaving a dead body hanging over night. Their intention was to let the bodies hang until God signaled He was satisfied and sent rain to end the famine. Such a heathen practice, designed to propitiate their gods, was a superstition of these Gibeonites. God, in His providence, allowed this memorable retaliation as a lesson about keeping covenants and promises. the beginning of barley harvest. April (see Ruth 1:22).

  21:10 sackcloth…spread. Rizpah erected a tent nearby to keep watch over the bodies, to scare away birds and beasts. It was considered a disgrace for the bodies of the slain to become food for the birds and beasts (cf. Deut. 28:26; 1 Sam. 17:44, 46; Rev. 19:17, 18). the late rains. An unseasonably late spring or early summer shower. Possibly, the rain that ended the drought.

  21:11–14 Finally, after the rain had come, David, encouraged by the example of the woman’s devotion to her dead family members, ordered the remains of Saul and Jonathan transferred from their obscure grave in Jabesh Gilead (cf. 1 Sam. 31:11, 12), along with the 7 sons’ bones, to the honorable family grave in Zelah (cf. Josh. 18:28; 1 Sam. 10:2, “Zelzah”). This location is unknown.

  21:14 God heeded the prayer. The famine ended and God restored the land to prosperity.

  21:15–22 This section describes the defeat of 4 Philistine giants at the hands of David and his men. Though these events cannot be located chronologically with any certainty, the narratives of victory provide a fitting preface to David’s song of praise, which magnifies God’s deliverance (22:1–51). See 1 Chr. 20:4–8.

  21:16 the giant. The Heb. term used in vv. 16, 18, 20, 22 is “rapha” (see side reference). This was not the name of an individual, but a term used collectively for the “Rephaim” who inhabited the land of Canaan and were noted for their inordinate size (cf. Gen. 15:19–21; Num. 13:33; Deut. 2:11; 3:11, 13). The term “Rephaim” was used of the people called the “Anakim” (Deut. 2:10, 11, 20, 21), distinguished for their size and strength. According to Josh. 11:21, 22 the “Anakim” were driven from the hill country of Israel and Judah, but remained in the Philistine cities of Gaza, Gath, and Ashdod. Though the Philistines had succumbed to the power of Israel’s army, the appearance of some great champion revived their courage and invited their hope for victory against the Israelite invaders. three hundred shekels. Approximately 7.5 lbs. a new sword. Lit. “a new thing.” The weapon was not specified.

  21:17 Abishai. See note on 2:18. lamp of Israel. David, who with God’s help brought the light of prosperity and well being to the whole land of Israel, was the symbol of Israel’s hope and promise of security. Continued blessing resided in David and his house.

  21:18 Gob. Near Gezer (cf. 1 Chr. 20:4), about 22 mi. W of Jerusalem.

  21:19 Elhanan…killed the brother of Goliath. The minor scribal omission of “the brother of” (in the Heb.) belongs in this verse, based on 1 Chr. 20:5 which includes them, and because clearly the Scripture says that David killed Goliath as recorded in 1 Sam. 17:50. The NKJV gives the most likely solution, that there has been a scribal error in the text which should read, “Elhanan…killed the brother of Goliath.” A second possible solution is that Elhanan and David may be different names for the same person, just as Solomon had another name (cf. 12:24, 25). A third solution is, perhaps that there were two giants named Goliath.

  21:20 Gath. About 12 mi. S of Geza and 26 mi. SW of Jerusalem.

  21:21 Jonathan. David’s nephew, the son of Shimeah, also called Shammah in 1 Sam. 16:9, different from the son of Saul.

  2 Samuel 22

  22:1–51 David’s song of praise here is almost identical to Ps. 18. This song also has many verbal links to Hannah’s prayer (see note on 1 Sam. 2:1–10) and together with it forms the framework for the books of Samuel. This song focuses on the Lord’s deliverance of David from all his enemies, in response to which David praised the Lord, his deliverer (vv. 2–4). The major part of the song (vv. 5–46) states the reason for this praise of the Lord. David first describes how the Lord had delivered him from his enemies (vv. 5–20), then declares why the Lord had delivered him from his enemies (vv. 21–28), then states the extent of the Lord’s deliverance from his enemies (vv. 29–46). The song concludes with David’s resolve to praise his delivering Lord, even among the Gentiles (vv. 47–51). See notes on Ps. 18:1–50 for a more detailed explanation.

  22:1 all his enemies. Cf. 7:1, 9, 11. David composed this song toward the end of his life when the Lord had given him a settled kingdom and the promise of the Messianic seed embodied in the Davidic Covenant.

  22:2–4 This introduction contains the sum and substance of the whole psalm, as David extols God as his defense, refuge, and deliverer in the many experiences of his agitated life.

  22:2 rock. See notes on 1 Sam. 2:2; Deut. 32:4. fortress. This term had previously been used to describe the citadel of Jerusalem (5:9) and the cave of Adullam (1 Sam. 22:1).

  22:3 shield. See Gen. 15:1; Deut. 33:29. horn. See note on 1 Sam. 2:1. stronghold. A secure, lofty retreat that the enemy finds inaccessible. As such, the Lord is the refuge of His chosen one, secure from all hostile attacks.

  22:5–7 David described how he cried to the Lord in the midst of his distress.

  22:5, 6 death. Pictured as violent floods of water like waves ready to break over him and traps set by a hunter to snare him, David faced the reality of imminent death in his personal experience, most frequently when pursued by Saul, but also in Absalom’s conspiracy and in certain wars (see 21:16).

  22:7 distress. The particular trouble David was referring to was the potential of his imminent death (vv. 5, 6). His temple. God’s heavenly dwelling place (cf. Pss. 11:4; 29:9).

  22:8–16 In reaffirming the great majesty of God, David described His coming in power from heaven to earth (cf. Ex. 19:16–20; Ezek. 1:4–28; Hab. 3:3–15).

  22:14 The LORD thundered. See note on 1 Sam. 7:10.

  22:17–20 In personalizing what he just said in vv. 8–16, David explained how God reached down from heaven to save him on the earth.

  22:20 He delighted in me. This expression that the Lord was “pleased” with David (cf. 15:26) provided a transition to vv. 21–28, where David described the basis of God’s saving deliverance.

  22:21–25 David was not claiming to be righteous or sinless in any absolute sense. Rather, David believed God, was considered righteous by faith, and desired to please the Lord and be obedient to His commands. Thus he was blameless when compared with his enemies.

  22:26–28 David stated the basic principles that the Lord follows in delivering or judging people.

  22:28 humble…haughty. For the idea that the Lord saves the humble, but brings low the proud, see also 1 Sam. 2:4–7.

  22:29–46 Empowered by God (vv. 29–37), David was able to gain total victory over his enemies (vv. 38–43), both in Israel and throughout the nations (vv. 44–46).

  22:29 my lamp. David as the “lamp” of Israel (see note on 21:17) reflected the light of the glory of God, who was the “Lamp” of David himself.

  22:50 Paul quotes this in Rom. 15:9.

  22:51 His king…His anointed. These terms are singular and thus do not seem to refer to David and his descendants. Rather they refer to the promised “seed,” the Messiah of 7:12. The deliverance and ultimate triumph of David foreshadow that of the coming Messiah. At the end of his life, David looked back in faith at God’s promises and forward in hope to their fulfillment in the coming of a future “king,” the “anointed one” (see notes on 1 Sam. 2:10).

  2 Samuel 23

  23:1–7 last words. This is David’s final literary legacy to Israel, not his final oral speech (see 1 Kin. 2:1–10).

  23:1 says. “Declares as an oracle” (cf. Num. 24:3,
15; 1 Sam. 2:30; Prov. 30:1). David realized that the psalms he wrote, as directed by the Holy Spirit, were the very Word of God.

  23:2 Spirit. God’s Holy Spirit is the divine instrument of revelation and inspiration (cf. Zech. 7:12; 2 Tim. 3:16, 17; 2 Pet. 1:19–21).

  23:3, 4 He who rules. These words begin the record of direct speech from God, whose ideal king must exercise His authority with justice, in complete submission to divine sovereignty. Such a king is like the helpful rays of sun at dawn and the life-giving showers which nourish the earth. This ideal king was identified in the OT as the coming Messiah (cf. Is. 9:6, 7).

  23:5 my house is not so with God. In response to God’s standard for His ideal king, David confessed that his house had not always ruled over God’s people in righteousness and in the fear of God, and thus were not the fulfillment of 7:12–16. Further, none of the kings of David’s line (according to 1 and 2 Kings) met God’s standard of righteous obedience. everlasting covenant. The promise given by the Lord to David recorded in 7:12–16 is here referred to as a “covenant,” a binding agreement from the Lord that He will fulfill. In spite of the fact that David and his own household had failed (chaps. 9–20), David rightly believed that the Lord would not fail, but would be faithful to His promise of hope for the future in the seed of David, the Eternal King, the anointed one (see note on 7:12), who would establish a kingdom of righteousness and peace forever.

  23:6 sons of rebellion. Lit. “Belial” (see note on 1 Sam. 2:12). The wicked enemies of God will be cast aside in judgment when the Messiah, the fulfillment of the Davidic Covenant, establishes His rule upon the earth (cf. Is. 63:1–6).

  23:8–39 This fifth inset recalls David’s mighty men. See 1 Chr. 11:10–41.

  23:8 the mighty men. David’s bravest warriors and most outstanding soldiers are memorialized. This list appears in 1 Chr. 11:11–41, with slight variations. According to 1 Chr. 11:10, these men helped David to become king. The listing of these men is presented in 3 sets: first, “the three” (vv. 8–12); second, two more honored other than “the thirty,” but not attaining to “the three” (vv. 18–23); third, “the thirty” which is actually 32 (vv. 24–39). This list is expanded by 16 names in 1 Chr. 11:41–47. eight hundred. Probably a textual error. 1 Chr. 11:11 has “three hundred,” the likely number.