Unless otherwise stated, all citations are taken from the New International Version (NIV).
2 Samuel 19 (David Wins Back the Nation)
Summary: David continues to weep for Absalom (v.4), and Joab rebukes David for this (vv.5-6). David replaces Joab with Amasa as his military commander (v.13). David went out and won over the crowds to follow him again (v.14). The chapter ends with certain men coming forward to speak with David. The men of Judah and Israel bicker over who has more rights to David as their king, and this is how the chapter ends (v.43).
David continues to mourn for Absalom
(19:1-4) Joab hears that David is mourning Absalom (v.1). This must feel like a slap in the face to him, because he is the one who killed Absalom. David’s mourning completely diffuses the celebration of the war (vv.2-3). The victorious soldiers literally “make themselves move around like thieves.”[1] That is, they act guilty, rather than encouraged by the victory.
Joab rebukes David
(19:5-7) It’s easy to identify with Joab: He just saved the lives of innumerable people by killing Absalom, and he rescued the nation without more military losses. Yet David’s son is dead! The two men are simply at odds on this depressing situation.
Joab uses hyperbole to describe David’s “hate” for the people who “love” him. He is arguing that David’s emotions are unstable and irrational—much like Amnon (2 Sam. 13:15).
Joab claims that David would wish all of the men to be dead, rather than Absalom (v.6). In reality, David wished himself dead, rather than his son (2 Sam. 18:33).
Joab demands that David go out and congratulate their men for their service.
Reaction from the people
(19:8) The people who were loyal to Absalom scattered like cockroaches into their nests.
(19:9-10) The Israelites who sided with Absalom want to save face and welcome back David as their king.
(19:11-12) David sends the priests to the Israelite leaders, asking them to welcome back their king.
(19:13) David doesn’t want Joab to lead his army anymore, and he replaces him with Amasa.
(19:14) Amasa gathers the people to return to David.
(19:15) This outcome is the best of possible scenario. The leaders of Israel could’ve doubled-down and led a civil war against David. But instead, they choose a peaceful alternative.
Shimei meets with David
(19:16) Remember, Shimei was the man who cursed David and threw rocks at him before the battle (2 Sam. 16:5-13). Now that the battle went in David’s favor, will he have the same attitude toward David?
(19:17) Ziba was the man who sold out Mephibosheth earlier (2 Sam. 16:1-4), and Mephibosheth tells this to David (vv.26-27).
(19:18-20) Would Shimei have had this response if David had lost the battle? How will David respond to this traitor?
(19:21) Abishai—one of David’s commanders—had wanted to kill Shimei earlier (2 Sam. 16:7).
(19:22) David’s response is interesting. He seems to be saying that there has already been enough bloodshed. Also, he doesn’t need to kill Shimei to vindicate himself.
(19:23) David promises not to kill Shimei—though he doesn’t make his Solomon keep the same oath! (1 Kings 2:8)
Mephibosheth meets with David
(19:24-28) This description sounds like Mephibosheth was in mourning since David was dethroned. This makes his account of Ziba’s treachery believable (vv.26-27). Ziba had slandered Mephibosheth to David earlier (2 Sam. 16:3-4). Mephibosheth puts his life in David’s hands (v.28).
(19:29) David decides to divide the property 50/50 between Mephibosheth and Ziba. Apparently, he isn’t sure whom to believe.
(19:30) Mephibosheth isn’t in it for the money. He seems like the loyal man in this situation.
Barzillai the Gileadite meets with David
(19:31-39) Barzillai was one of the men who took care of David and his men with food during his short exile (2 Sam 17:27-29). Later, on his deathbed, David tells Solomon to take care of Barzillai’s sons (1 Kin 2:7). Kinham (Barzillai’s son) goes with David. Barzillai was an old man, and just wanted to die at home.
The King returns to his Kingdom
(19:39-40) Why do only “half” of the Israelites come with David? It could be that the rest of them are still in their homes—afraid to come out (2 Sam. 19:8).
(19:41-43) The men of Judah and Israel argue over who has more of a right to have David as their king. The men of Judah argue that David is from their bloodline (v.42), but the men of Israel argue that they have 10 out of the 12 tribes in the nation (v.43). These people go from exiling David to fighting over him as their king.
Concluding thoughts
Was David right to be at odds with Joab? In his favor, he had told Joab not to kill Absalom in advance, and Absalom was his son. However, in Joab’s favor, he killed a seditious and rebellious man who would’ve ruined the nation and killed incalculable people.
David’s peaceful solution to the traitors led to peace in the land of Israel. If David had played this differently, he would’ve started a civil war.
2 Samuel 20 (Sheba’s Rebellion)
Summary: Sheba led a rebellion, and took away all the men of Israel (v.2). But Judah stayed with David. David ordered that Abishai and Joab go to hunt down Sheba (v.6). Joab killed Amasa, and he gathered the troops to continue to hunt down Sheba (v.13). They surrounded Sheba (v.15). As they were breaking down the door (v.16), a wise woman told Joab that the city was innocent (v.19). Joab promised to spare the city, if they will give over Sheba (v.21). The city decapitated Sheba, and the city was spared (v.22).
Sheba leads a revolt!
(20:1) After all of this peacemaking, Sheba—a Benjamite—starts to lead a revolt. The man is a “worthless fellow” or literally a “man of Belial.”[2] The fact that he is a Benjamite could imply that he is loyal to the deceased King Saul, who was from that tribe (1 Sam. 9:1).
(20:2) Specifically, he tries to lead a civil war by getting the northern half of the nation (Israel) to revolt against the southern half (Judah). Judah stays loyal to David.
David’s response?
(20:3) By sleeping with his son Absalom (2 Sam. 16:21), they had made in irrevocable choice. At the same time, what would’ve happened to them if they refused to sleep with Absalom? They were in a moral dilemma. David seems to make a wise solution: He provided for the women’s needs, but he left them widowed. The term here refers to “virtual incarceration.”[3]
(20:4-7) David tells his new military commander, Amasa, to gather the troops (v.4). Because he took too long (v.5), David sends Abishai and Joab to seek-and-destroy Sheba before he can bunker down in a fortified city (vv.6-7). Remember, Abishai had formely led a third of David’s troops into battle (2 Sam. 18:2). Abishai was an experienced military man.
Joab betrays Amasa
(20:8-10) Abishai and Joab meet Amasa at “modern el-Jib, six miles northwest of Jerusalem.”[4] Joab must have been bitter that David had promoted Amasa over himself. It seems like Abishai colluded with Joab in this murder.
Amasa had been Absalom’s commander beforehand (2 Sam. 17:25), and he lost the battle to David’s men (2 Sam. 18:7). He also failed at getting to Sheba in time (vv.4-5), and he failed to see this trap laid by Joab.
(20:11-13) One of Joab’s men called on the soldiers to follow Joab, rather than the dead Amasa. After staring at the dead body of Amasa for a little while (v.12), this must have been pretty persuasive to them (!!).
(20:14-15) Joab follows Sheba into a town called Abel Beth-maacah. Joab started to break down the walls.
(20:16-21) A wise woman comes outside of the city to speak with Joab. Joab had respect for “wise women” (cf. 2 Sam. 14:20). She realizes that Joab only wants the head of Sheba—not to destroy the town. So, she promises Joab to kill Sheba in order to spare the town.
Sheba “lifted up his hand” in the same way that Absalom had “lifted up his hand” (v.21; cf. 2 Sam. 18:28). Joab is linking Sheba’s rebellion with Absalom’s rebellion.
(20:22) This woman persuades the entire town to decapitate Sheba in order to spare the town. Consequently, Joab decides to honor his half of the bargain, and leave the town alone.
David’s Cabinet
(20:23) Joab takes back his role as the chief military commander.
Benaiah the son of Jehoiada was one of David’s mighty men (1 Chron. 27:6), who had a history of heroic military exploits (2 Sam. 23:20-23). Benaiah stays loyal to David’s line, fighting for Solomon against his enemies (1 Kings 1).
(20:24) Adoram isn’t mentioned until now. He was in charge of forced, conscripted labor, which would eventual be used for building the Temple (Deut. 20:10-11). This man is later stoned to death under Rehoboam (1 Kings 12:18).
Jehoshaphat—the son of Ahilud—remains in his role as the recorder (2 Sam. 8:16).
(20:25) Sheva replaces Seraiah as the secretary.
Zadok and Abiathar were the two priests who were loyal to David.
(20:26) Ira the Jairite is only mentioned here, unless we identify him with the other men who were David’s warriors (2 Sam. 23:26, 28; 1 Chron. 11:28, 40; 27:9).
Concluding insights
What are we to make of Joab? He killed Absalom to protect the nation. He also killed Amasa: Was this out of jealousy, or Amasa’s incompetence as a leader? At the same time, he isn’t so bloodthirsty that he would destroy the entire town to kill Sheba. He could be reasoned with. However we look at Joab, he was a man of war.
2 Samuel 21 (Seven of Saul’s Descendants Slaughtered)
Summary: There was a three year famine in Israel (v.1). God did this because Saul had killed the Gibeonites. David asked these people how to make restitution (v.3). They asked for seven of Saul’s descendants to be killed (v.6), and David agreed (vv.6-7). The men were killed (v.9). David went on to bury the bones of Saul and Jonathan (v.14). As a result, God continued to answer prayer (v.14). Abishai protected David from a Philistine warrior (vv.16-17). Others were mighty warriors who came to destroy David, but he was protected by his men (vv.20-22).
Appeasing the Philistines… with blood!
(21:1) This seems to be the only reference to Saul (or his descendants?) killing the Gibeonites.
Why was God retroactively punishing Israel for something that Saul did with the Gibeonites? Moses recorded, “So you shall not pollute the land in which you are; for blood pollutes the land and no expiation can be made for the land for the blood that is shed on it, except by the blood of him who shed it” (Num. 35:33; cf. Deut. 19:10).
(21:2) Remember, Joshua had made this oath with the Gibeonites (Josh. 9:3, 15-20).
(21:3) David tracks down these remaining Amorites, and he asks them what he can do to make amends (or literally “make atonement”)[5] for Saul’s murder and oath-breaking.
(21:4) The Gibeonites do not want money or murder.
(21:5-6) They ask for seven of Saul’s descendants to execute them (v.5), and David agrees with this request (v.6).
(21:7-8) David spared Mephibosheth, because of his oath to Jonathan (v.7), but he took seven of Saul’s grandsons to be executed (v.8).
(21:9) These seven men were executed by the Gibeonites.
(21:10) One of the mothers (Rizpah) publicly mourned her sons. Rizpah was one of Saul’s concubines (2 Sam. 3:7).
(21:11-14) Consequently, David gave her the bones of Saul and Jonathan (to console her?). He buried the entire family with their ancestor, Kish. In other words, David gave the mother a proper burial for her family line.
Four of Goliath’s heirs seek revenge on David
(21:15) David isn’t the young warrior that he used to be. He is getting older and “weary” of fighting.
(21:16) One of the Philistine giants (Ishbi-Benob) wanted to challenge David—perhaps to take revenge on him killing his ancestor “the giant” (Goliath? 1 Sam. 17). Ishbi-Benob’s spear is only half of the weight of Goliath’s (cf. 1 Sam. 17:7), but it still shows that he was a massive man.
(21:17) Abishai comes to David’s defense, and the two of them kill the giant warrior. After this episode, the men of Israel realize that David shouldn’t be out fighting anymore. He’s getting old, and it’s likely that he could get killed on the battlefield.
(21:18) Sibbecai kills another one of Goliath’s descendants. Sibbecai is one of David’s thirty mighty men (2 Sam 23:27).
(21:19) Elhanan kills Goliath the Gittite. The parallel passage states that Elhanan killed “the brother” of Goliah. This is a transmission error.
(2 Sam. 21:19) Who killed Goliath—David or Elhanan? (cf. 1 Sam. 17:50)
(21:20-21) Jonathan—the son of Shimei—kills another one of Goliath’s descendents.
(21:22) These four giant heirs of Goliath were all killed by David and his men.
Concluding insights
We’re not really sure what to do with David handing over seven men to be killed (v.6). This may have been a lesser of two evils.
2 Samuel 22 (David’s Song)
Summary: David sings a song to praise God for his protection. This song almost exactly parallels Psalm 18. Evans writes, “It may be that this was an earlier version, a first draft that was then formalized for use in corporate worship.”[6]
(22:1) This doesn’t necessarily mean that David wrote this during the life of Saul. Instead, this song “sums up and explains all of the king’s military career and also gives an overriding impression of a personal relationship with God.”[7] It must have been written at least after David receives the Davidic Covenant (compare 2 Sam. 7:11-14 with verse 51).
God is my protection
(22:2) These descriptions for God show that David viewed God as stable and a source of protection (e.g. rock, fortress, deliverer).
(22:3) Note how David personalizes his relationship with God: God is “my rock… my shield… my salvation.”
(22:4) David trusted that God would answer his prayers, and God would become active in moving him forward.
Rescue from death
(22:5-7) God saved David from death (multiple times). David was convinced that God would rescue him when he called out to him in prayer.
God is a mighty warrior
(22:8-16) David uses anthropomorphic language to describe the raw power and presence of God. Of course, God is a spiritual, non-corporeal being (Jn. 4:24), but David captures his grandeur through poetic language.
God rescued David—over and over
(22:17) What do the “waters” represent? This could be an allusion to how God “drew” Moses from the Nile. Moreover, the “waters” represent “a cosmic metaphor that symbolizes the most threatening of perils (cf. Davidic Pss 32:6 [‘mighty waters’]; 144:7).”[8]
(22:18) Even though David was a tough man, he still refers to his enemies as more powerful. There is no boasting in his self-effort or personal power.
(22:19) David wouldn’t have been able to fight his enemies on his own.
(22:20) The reason God rescued David was because of his love (“He delighted in me…”).
God rewards David
(2 Sam. 22:21-25) How can David say that he never turned away from God’s laws?
(22:26-27) God dealt with people fairly.
(22:28) God helps the humble, but opposes the proud (Jas. 4:6).
(22:29) God guides David.
(22:30) God empowers David.
God is truthful
(22:31) The reason we can take refuge in God is precisely because he is truthful.
God is a protector
(22:32) God is unique.
(22:33) God is a protector to David.
God empowers David
(22:34) Animals climbing on the tall mountains had incredible balance and poise; otherwise, they would fall to their deaths. David compares God’s work in his life to this picture from nature.
(22:35) God doesn’t do everything for David, but he trains David to become stronger.
(22:36) David attributes his greatness to God’s involvement in his life.
(22:37) Similar to verse 34.
(22:38-43) God gave David power to destroy his enemies. Remember, these enemies were enemies of God and his purposes—not just enemies of David. These are “violent” men (v.49).
(22:44) God even saved David from his own people.
(22:45-46) The surrounding nations are fearful of attacking David, because of God.
(22:47-49) David extends the concept that God is his “rock” to the surrounding, attacking nations.
David praises God for who he is and what he does
(22:50) David’s gratitude has an evangelistic effect on the nations.
(22:51) David closes this song by reflecting on God’s promise of the Davidic Covenant (2 Sam. 7:11-15). Even with all of David’s sin, David knew that God would still be faithful to his promise.
Unless otherwise stated, all citations are taken from the New International Version (NIV).
[1] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1029.
[2] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1043.
[3] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1044.
[4] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1045.
[5] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1053.
[6] Mary J. Evans, 1 & 2 Samuel, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 234.
[7] Mary J. Evans, 1 & 2 Samuel, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 234.
[8] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1071.