Second Samuel Chapters 20-24 “The bitter feelings aroused in the confrontation between the Judahites and their northern neighbors at Gilgal (19:40-43) served as kindling for a second fire of rebellion against David…After the emotional shoving match with Judah, the northern tribes were in no mood to remain with David; and having supported Absalom—a Judahite—in an unsuccessful bid, they were in no mood to remain with the Judahites” (Bergen p. 434). Chapter 20 20:1-2 The match that lighted the fire this time was a trouble-maker (lit., man of Belial), named “Sheba” (SHEE buh) the son of “Bichri” (BICK irh) who was from the tribe of Benjamin. His campaign slogan (20:2), would be used for future rebels (1 Kings 12:16; 2 Chron. 10:16). “Despite the fact that David had been divinely anointed king over Israel, Sheba apparently suspects that David’s loyalties lie in the south and therefore urges the representatives of the northern tribes to recommend secession” (Gaebelein p. 1043). 20:2 The men of Judah, however remained with David and escorted him from the Jordan to Jerusalem. Wow! No sooner has David returned from a major rebellion, another rebellion breaks out! 20:3 The first order of business upon returning to Jerusalem was to deal with the ten concubines who had been humiliated by Absalom. David decided that they would be treated as widows. Smith says, this was done, “Since Absalom, who had claimed them as his wives, was now dead” (pp. 377-378). Yet, I believe a better interpretation is that David is starting to distance himself from what had been a violation of the Law (Deuteronomy 17:17). “In making this move, David not only distances himself from his own former practice but also offers a contrast to the conduct of Absalom” (Gaebelein p. 1044). It seems that David realized that in this area, he had become a king “like all the other nations”. 20:4-5 Remember, Amasa had replaced Joab as the general in charge of David’s army (19:13). David immediately commands Amasa to gather an army to deal with the rebellion among the northern tribes, yet apparently, he was not very successful in organizing an army. Time was of the essence, so David turns to Abishai (20:6).
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20:6-7 Abishai was commissioned to take the royal body guard and pursue Sheba before he could find the safety of a fortified city. It is significant that David overlooks Joab in his planning. “David left himself completely unprotected in the palace. This indicates how urgent he felt the situation was in the north” (Smith p. 378). 20:8-10 Amasa caught up with Abishai’s army at the great rock in Gibeon, about six miles NW of Jerusalem. Joab is there and walks up to meet Amasa. “Joab contrives to allow his dagger to fall out of its sheath, and with a natural motion, given such circumstances, he picks it up with his left hand and continues to greet Amasa. The ‘accidentally’ dropped sword dangling idly in Joab’s left hand is not a recognizable danger, and therefore Amasa is not on his guard against it” (Gaebelein p. 1045). Joab pretended to greet Amasa warmly, he took Amasa’s beard by the right hand as he pretended to want to give his rival a kiss of greeting. Joab then struck him with such a blow, that his intestines began to come out of the wound. Joab probably justified his actions by arguing that Amasa had been guilty of treason against the crown, since he had commanded the troops who were fighting for Absalom. In addition, Joab appears to be a very jealous man, and David had just appointed Amasa to replace him, this means that Joab was the one who was really guilty of treason. What is particularly evil about this crime, is that Joab does not even give Amasa a chance to defend himself, and that Joab and Amasa were cousins, sons of two of David’s half sisters (1 Chron. 2:16-17). When David was dying, he reminded Solomon that Joab needed to be executed for this crime (1 Kings 2:5). 20:11-13 An unnamed soldier and supporter of Joab immediately tried to rally the troops around Joab, yet the troops were stunned by seeing the gory sight of Amasa wallowing in his own blood. Hence, the unnamed soldier quickly moved the body of Amasa to the side of the road and covered it with a garment. “They did not wish to walk past the writhing body of Amasa lying in the middle the road” (Smith p. 378). 20:14-15 Sheba had fled to a city called “Abel Beth-maacah” (A bell beth MAY uh kah). This city was located about 30 miles north of the Sea of Galilee. “Following a time-tested tactic for conquering a walled city, Joab directed his troops to build a siege ramp of packed earth leading up to the city wall so that the troops could more easily breach or even climb over the city’s defenses…As this task went forward, the sound of relentless pounding against the city’s main defense must have terrified the inhabitants” (Bergen p. 437). 20:16-22 A wise woman in the city pleaded with Joab. She pointed out: 1. This city had for a long time enjoyed a reputation as a place where 2
people could make inquiries and get their answers. 2. She herself was a peaceful and trustworthy Israelite, which inferred that the city itself was among the most peaceful and loyal in Israel. 3. The city was a “mother in Israel”, that is, a city which had produced much offspring for the nation. The city was also a part of the inheritance which God had given His people. Joab assured the woman that he had no desire to destroy her or this city, but only wanted the rebel Sheba. The woman was able to persuade the inhabitants to execute Sheba and throw his head over the wall to Joab. 20:23-26 Compare with 8:16-18. Though David had temporarily replaced Joab, Joab had killed his replacement and was once again commander of the army. Benaiah is still over the personal bodyguard of David. A man by the name of “Adoram” (a DOH rum) was in charge of conscripted labor gangs, which involved impressing prisoners of war into such projects as building of highways, buildings, etc. In addition, “Ira the Jairite” was David’s special priest (royal advisor?) having taken the place of David’s own sons (see 8:18). Chapter 21 21:1 When Israel experienced three years of famine David began to recognize that it was divine punishment (Deut. 28:47-48) and sought God for that reason. By divine revelation he learned that a sin had been committed by Saul. In his zeal to exterminate the heathen from Israel, Saul had slain some of the Gibeonites with whom Israel had made a treaty some four hundred years earlier (Joshua 9:3-27). To God, a promise is a promise and He expects us to keep our word. “There was a high value placed on keeping promises, a virtue that needs to be recovered today” (Chafin p. 378). 21:2-9 When David asked the Gibeonites what they would accept as settlement for the wrong done, they asked for the lives of seven of Saul’s descendants. The word “son” (20:6) can mean son, grandson, or descendant. David spared Mephibosheth, because of his oath to Jonathan (1 Samuel 18:3; 20:8,16) and delivered up two sons of Rizpah, Saul’s concubine, and five sons of Merab, Saul’s daughter. “Since the Old Testament explicitly prohibited the punishment of a son for the sins of a father (Deut. 24:16) this passages presents us with a moral problem. How could David rightly punish those men for the sins of Saul? Perhaps David was not in the right, yet there is no condemnation of David in the text, and God apparently honored the action taken and ended the famine. Perhaps it is better to understand that the seven descendants of Saul who were executed had been implicated in the killing of the Gibeonites. That explanation is suggested in verse 1 by the phrase, ‘It is for 3
Saul and his bloody house’” (Laney p. 124). The fact that the bodies were exposed indicates that they were considered to be the objects of divine displeasure (21:23). 21:10-14 Here we are told of the long vigil of Rizpah, the mother of the two sons. She remained by the bodies from the barley harvest in April to the early rains in October, protecting the dead from scavengers. David was deeply moved by the dedication of Rizpah. First, he ordered that the bones of Saul and Jonathan be brought from Jabesh-gilead and reburied in the tomb of Kish, the father of Saul. Secondly, he ordered the bones of the seven recently executed descendants of Saul to be buried in the same tomb. This action demonstrates that David had no personal animosity against Saul or his family. Apparently, only after the bodies were properly buried was the famine removed from the land. According to the Law, these bodies should have been buried on the same day as the execution (Deut. 21:22-23). Giant Killers The following section is a list of the heroes who had distinguished themselves in various campaigns against the Philistines early in David’s reign. The episodes have in common that in each case one of the sons of “the giant” was defeated. These giants employed by the Philistines were the last surviving members of the Rephaim, a tall race which once inhabited that region in large numbers (Genesis 15:19-21; Deut. 2:11; 3:11,13; Numbers 13:33). The theme of deliverance in this section also prepares the reader for the psalm recorded in chapter 22. 21:15-17 Apparently, this battle happened latter in David’s reign, when he was no longer the robust warrior of his younger days, for he had become weary. In addition, Absalom and Sheba’s rebellions may have motivated the Philistines to attack Israel, thinking that David was vulnerable and the nation divided. David was fighting a giant by the name of “Ishbi-benob” (ISH bigh BEE nahb), and he was headed straight for David with a spear that weighed seven and one-half pounds. Just in time, Abishai came to David’s aid and killed the giant. This near escape caused the troops to insist that David no longer go into battle with them lest “that lamp of Israel”, that is, the king himself, be extinguished. This expression suggests that David’s leadership was as valuable to the nation as a steady light source would be on a dark night. David apparently followed this rule, for in the narratives extending from 2 Samuel 11-20, he always assigned the leadership of his troops to others: Joab (11:1; 18:2); Abishai (18:2; 20:6), Ittai (18:2), and Amasa (20:4).
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21:18 “Gob”, was apparently located near Gezer (1 Chron. 20:4), which about twenty miles SE of modern Tel Aviv. “Sibbecai” (SIB uh kie), one of David’s mighty men (1 Chron. 11:29), killed a giant by the name of Saph (saf). At some point, Sibbecai was made commander of the eighth division of David’s army (1 Chron. 27:11). 21:19 In this verse, “Elhanan” (el HAY nun), killed a giant named Goliath. The parallel text in 1 Chronicles 20:5 says that Elhanan killed Lahmi the brother of Goliath. 21:20 The last giant killed in this section was a giant with six fingers on each hand and six toes on each foot, and like Goliath, he had also taunted Israel. He was killed by Jonathan, a nephew of David. 21:22 Depending upon your translation, you might have either “the giant” or “the giants”. The NRSV translates the Hebrew word here as “the giants”, understanding the singular noun collectively. 1 Chronicles 20:6-8 understands that the giants killed in this section were the offspring of the “giants” who lived in Gath. Chapter 22 The hymn of praise recorded in this chapter is almost identical to Psalm 18. See my notes on Psalms 18 for a detailed verse by verse breakdown. To praise God essentially means to confess Him publicly or give public acknowledgment concerning God’s character or His activity. The reasons why God delivered David are found in verses 20-28: David was righteous (21,25); David was obedient to God’s law (22-23); David kept himself from iniquity (24); God is loyal to those loyal to Him (26-27); God saves the afflicted David and humbles the proud (Saul) (28). Verses 29-40 describe what David can do with God’s help-- compare this section with Philippians 4:13 “I can do all things through Him who strengthens me”. During all the time that Saul was persecuting David, David did not allow the frustration of that experience to cause him to reject the principles of the law. His hands were clean in that he had made no attempt to kill Saul (22:21-25). Being persecuted does not give one the right to sin. David owed the Lord a debt of gratitude. He unashamedly would give his thanks to God among the nations (50). Are we grateful for what God has done for us? Chapter 23 23:1 The last words of David are not to be regarded as his final testament or the last thing David ever said, for he said more (1 Kings 2:2ff), rather this is probably his last formal utterance and perhaps the last psalm which he had composed.
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23:1 David is called the “sweet psalmist of Israel”. Of the 150 psalms in the book of Psalms, seventy-three are attributed to David. 23:2 David specifically claims that he spoke by inspiration (2 Timothy 3:16; 2 Peter 1:20-21). From such a verse it is clear that David is claiming that the book of Psalms is the inspired word of God. To this the New Testament agrees, (Acts 4:25; 2:30). 23:3-4 Here apparently is God’s picture of the ideal king. The king who pleases the Lord must rule over men in righteousness. One who exercises authority over others must use that authority in a manner consistent with the Lord’s teachings. Secondly, he must rule in the fear of God. “Only one who is under God’s authority is fit to be an authority over others” (Bergen p. 466). A king who fulfills these requirements is a great blessing to his subjects. He is like the light of the morning at sunrise on a cloudless day. “The comparison suggests that a ruler who rules according to the Lord’s guidelines ushers in a new period of opportunity, growth, and blessing for his people” (Bergen p. 466). In addition, people grow and prosper under his rule, like well-watered grass or seedlings. 23:5 The “everlasting covenant” of which David speaks, is the promise given to David in 2 Samuel 7:12-13. David was absolutely convinced that God would fulfill His promises and that David would have an enduring dynasty. To this day, a son of David still rules over the people of God, that is, Jesus Christ. 23:6-7 In contrast to the glorious future of David’s house, the ungodly are compared to thorns which men dig up and burn in order to clear the land. As they do so they must be well armed or protected for the task. The New Testament uses the same terminology for the wicked (Hebrews 6:7-8; Matthew 13:30; Revelation 19:15). David’s Mighty Men The names here are arranged in three groups which are military orders or honor. Twelve from these groups were appointed commanders of divisions of David’s army (1 Chronicles 27). This list is also found in 1 Chronicles 11:11-41 with slight variations. The phrase “mighty men” suggests that these were the elite of David’s troops and many of them may have served in his personal bodyguard. 23:8 “Josheb-basshebeth” (JOE sheb bash EE beth), had killed 800 men at one time. This man is also called “Jashobeam” elsewhere. 23:9-10 Eleazar had distinguished himself through a courageous one-man stand against the Philistines, even though the remainder of David’s forces had retreated. He was so intense and unrelenting in his attack that he ceased only when his hand grew tired and clung or froze to the sword he was using.
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23:11-12 “Shammah” (SHAM uh), had equally stood his ground against the Philistines. Bergen notes, “Shammah’s willingness to die for the sake of the land may properly be understood as a defense of the Israelite faith. According to the Law, the Lord owned the Promised Land (Lev. 25:23; Deut. 32:43) and Israelites were its tenants and caretakers; thus to defend the land was to take a stand on behalf of the Lord. Through his valor Shammah was expressing a deep level of faith in Torah (Law) promises regarding Israel’s right to the land (Genesis 12:7; 13:15; 17:8)” (p. 469). 23:13-17 This incident happened when the Philistines were occupying David’s hometown of Bethlehem. David had taken temporary refuge in the cave of Adullam. He was overheard expressing a desire to taste again the water from a well in Bethlehem which he had known in childhood. For these loyal men David’s wish was their command. They broke through the camp of the Philistine garrison and obtained the water David had desired. David apparently was humbled by this act of bravery and devotion and refused to drink the water. While this appears to be insulting, David was actually viewing the water at its true value, that is, something of which he was unworthy. To David the water symbolized the blood of men who had literally faced death. David poured the water out “before the Lord”, that is, offered it to God as a sacrifice. “This act finds a rough parallel in the unnamed woman’s extravagant decanting of perfume on Jesus’ body (Mark 14:3-9)” (Bergen p. 470). 23:18-19 Abishai, the brother of Joab, was commander of the next 30 men to be mentioned, but was not as exalted as the first three previously mentioned. 23:20-23 Benaiah, was the commander of David’s personal bodyguard (8:18). He was the son of a Levitical priest (1 Chronicles 27:5), and was from the southern Judahite city of Kabzeel. He killed two of Moab’s best fighters (the Hebrew word for “Ariel” literally means “lion of God” and may be a metaphor for “military champions” rather than a personal name), a lion in a pit on a snowy day, and an Egyptian who was very impressive. 23:24-39 It is significant that the name of Joab is absent from this list, yet Joab’s armor bearers are mentioned (23:37). 1 Chronicles chapter 12 mentions other individuals and groups of individuals for special honor. Chapter 24 1 Chronicles chapter 21 places this incident just prior to David’s instructions to Solomon about building the temple (1 Chronicles 21:28-22:19). 24:1-4 When comparing this text with 1 Chronicles 21:1, it appears that Satan incited or tempted David, and God permitted this temptation. 7
Even the worldly Joab sensed that this census was very wrong. In spite of Joab’s objections, David was unmoved. Many feel that David was moved to have such a census taken, because he had fallen prey to his own pride and vanity and that the purpose of the census was only to serve his selfish ends. Others feel that David was interested in determining his military strength, since only men of military age were counted (24:9). God allowing David to be tempted is very similar to God allowing Satan to afflict Job (Job 1:12; 2:6). In any case we need to be clear that this text isn’t saying that God moved David to do something that was evil (James 1:13; 1 John 1:5). 24:5-9 Joab began the census in southern part of Transjordan. He then proceeded in a wide arc through Gilead to Dan, then to Tyre and Sidon, then south to Beersheba in southern Judah. After almost ten months Joab returned to the capital and presented the king with the census figures. 24:10 David apparently realized soon afterward that his motivation had been completely wrong and confessed his sin to God. 24:11-15 God in His grace would allow David to choose what punishment he should experience because of his sin. The alternatives were seven years of famine, three months of flight before his enemies or three days of pestilence. David chose the third option, throwing himself on the mercy of God. “David knew that God would be more merciful than his enemies” (Laney p. 129). The plague quickly hit and 70,000 men died. 24:16-17 As the angel of the Lord approached the major population center of Jerusalem, God stayed his hand. Apparently, this cessation came in response to David’s prayer in verse 17. David would actually see the angel who was striking down the people. David was prepared to accept upon himself the wrath of God. Smith notes that David’s attitude was right, but the people of Israel were not completely innocent. Remember, the Israelites had supported the rebellion of Absalom and Sheba, and thus had rejected God’s anointed and thus God for a period of time. “Thus God accomplished a twofold judgment in this pestilence. Israel was punished for tolerating the Absalom and Sheba rebellions. David was punished by seeing his potential military force devastated” (p. 393). 24:18 David was quickly told to erect an altar on the threshing floor of Araunah (a ROW nah) the Jebusite. 24:19-25 David’s words on this occasion have challenged believers ever since, “I will not offer burnt offerings to Yahweh my God which costs me nothing”. 1 Chronicles 21:25 mentions 600 shekels (15 pounds of gold), which is the total price for the entire lot of land which surrounded this threshing floor. This would be the same spot on which Solomon would later build the temple (1 Chronicles 8
22:1; 2 Chronicles 3:1). “David understood the religious imperative of true sacrifice. For him, religion that cost nothing was worth nothing, either to God or humanity� (Bergen p. 480). Compare with 2 Corinthians 8-9. Apparently, this was the same site on which Abraham, centuries previous had been told to offer Issac (2 Chronicles 3:1; Genesis 22:2).
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