The MacArthur Study Bible, NKJV

by John MacArthur

  14:18–20 David gets the intent of the story and discerns the source as Joab.

  14:22 Joab’s motives were selfish, in that he sought to ingratiate himself further with David for greater influence and power.

  14:23 Geshur. See note on 13:34, 37.

  14:24 do not let him see my face. Absalom returned to Jerusalem, but the estrangement with his father continued.

  14:25 his good looks. As with Saul before him (1 Sam. 9:1, 2), Absalom looked like a king. His extraordinary popularity arose from his appearance.

  14:26 hair of his head. At his annual haircut, it was determined that Absalom’s head produced approximately 5 lbs. of hair that had to be cut off.

  14:27 three sons. See note on 18:18. daughter…Tamar. Absalom named his daughter after his sister Tamar.

  14:28 two full years. Whatever were David’s errors in recalling Absalom, he displayed great restraint in wanting to stay apart from Absalom to lead his son through a time of repentance and a real restoration. Rather than produce repentance, however, Absalom’s non-access to the royal court and all its amenities frustrated him so that he sent for Joab to intercede (v. 29).

  14:30–32 set the field on fire. This was an act of aggression by Absalom to force Joab to act in his behalf with David, his father. Such a crime was serious, as it destroyed the livelihood of the owner and workers. It reveals that Absalom’s heart was not repentant and submissive, but manipulative. He wanted an ultimatum delivered to David: Accept me or kill me!

  14:33 the king kissed Absalom. The kiss signified David’s forgiveness and Absalom’s reconciliation with the family.

  2 Samuel 15

  15:1 chariots and horses, and fifty men. After the reconciliation, Absalom possessed the symbols of royalty (see 1 Sam. 8:11).

  15:1–6 stole the hearts. Public hearings were always conducted early in the morning in a court held outside by the city gates. Absalom positioned himself there to win favor. Because King David was busy with other matters or with wars, and was also aging, many matters were left unresolved, building a deep feeling of resentment among the people. Absalom used that situation to undermine his father, by gratifying all he could with a favorable settlement and showing them all warm cordiality. Thus, he won the people to himself, without them knowing his wicked ambition.

  15:7 forty years. See the marginal reference. The better reading is “four” because the number “forty” could refer neither to the age of Absalom since he was born at Hebron after David had begun to rule (3:2–5), nor the time of David’s reign, since he ruled only 40 years total (5:4, 5). The 4-year period began either with Absalom’s return from Geshur (14:23) or with his reconciliation with David (14:33).

  15:7–9 Hebron. The city of Absalom’s birth (3:2, 3), and the place where David was first anointed king over Judah (2:4) and over all Israel (5:3). Absalom said he had made a vow while in Geshur (see note on 13:34, 37) that if he was restored to Jerusalem, he would offer a sacrifice of thanksgiving in Hebron, where sacrifices were often made before the temple was built. David, who always encouraged such religious devotion, gave his consent.

  15:10–12 Absalom formed a conspiracy, which included taking some of the leading men to create the impression that the king supported this action, and was in his old age sharing the kingdom. All of this was a subtle disguise so Absalom could have freedom to plan his revolution. Absalom was able to do this against his father not merely because of his cleverness, but also because of the laxness of his father (see 1 Kin. 1:6).

  15:12 Ahithophel. A counselor of David whose advice was so accurate that it was regarded as if it were the very “oracle of God” (16:23). This man was the father of Eliam (23:34) and the grandfather of Bathsheba (11:3; 23:24–39), who may have been looking for revenge on David. Giloh. A town in the hill country of Judah (Josh. 15:48, 51), probably located a few mi. S of Hebron.

  15:13–17 David’s escape from Absalom is remembered in Ps. 3. Because he wanted to preserve the city he had beautified, and not have a war there, and since he felt that he could find greater support in the country, David left the city with all his household and personal guards.

  15:18 Cherethites…Pelethites. Foreign mercenary soldiers of King David. See note on 1 Sam. 30:14. Gittites. Mercenary soldiers from Gath, i.e., Philistines.

  15:19–22 Ittai. The commander of the Gittites, who had only recently joined David. In spite of David’s words, he displayed his loyalty by going into exile with him. Ittai’s later appointment as commander of one-third of the army (18:2, 5, 12) was David’s way of expressing appreciation for his loyalty.

  15:23–28 Psalm 63 has this occasion in view or possibly 1 Sam. 23:14.

  15:23 Brook Kidron. This familiar valley, running N/S along the eastern side of Jerusalem, separates the city from the Mt. of Olives.

  15:24–29 Zadok…Abiathar. See notes on 8:17. They brought the ark to comfort David with assurance of God’s blessing, but he saw that as placing more confidence in the symbol than in God and sent it back. David knew the possession of the ark did not guarantee God’s blessing (cf. 1 Sam. 4:3).

  15:28 plains of the wilderness. Probably the region along the western bank of the Jordan River (see 17:16; Josh. 5:10).

  15:30 Mount of Olives. The hill to the E of the city of Jerusalem was the location for David’s contrition and remorse over his sins and their results. This was the location from which Jesus ascended to heaven (Acts 1:9–12).

  15:32 top of the mountain. This was the place from which David could look toward the city and the temple to the W. Hushai the Archite. Hushai was of the clan of the Archites who lived in Ephraim on the border with Manasseh (Josh. 16:2) and served as an official counselor to David (v. 37; 1 Chr. 27:33). David persuaded Hushai to return to Jerusalem and attach himself to Absalom as a counselor. His mission was to contradict the advice of Ahithophel (17:5–14) and to communicate Absalom’s plans to David (17:21; 18:19).

  2 Samuel 16

  16:1 Ziba. See note on 9:2. Mephibosheth. Saul’s grandson by Jonathan (see note on 4:4).

  16:3 where is your master’s son? According to 9:9, 10, Ziba was able to garner such food and drink. His master had been Saul before his death and was then Mephibosheth. restore the kingdom of my father. Ziba, evidently trying to commend himself in the eyes of David by bringing these gifts, accused his master of disloyalty to the king and participation in Absalom’s conspiracy for the purpose of bringing down the whole Davidic house. Thus the house of Saul would re-take the throne, and he would be king. This was a false accusation (see 19:24, 25), but it was convincing to David, who believed the story and made a severe and rash decision that inflicted injury on a true friend, Mephibosheth.

  16:5 Bahurim. See note on 3:16.

  16:5–8 Shimei. Shimei was a distant relative of Saul, from the tribe of Benjamin, who cursed David as “a man of bloodshed” (vv. 7, 8) and “a man of Belial” (see note on 1 Sam. 2:12). He could possibly be the Cush of Ps. 7. Shimei declared that the loss of David’s throne was God’s retribution on his past sins (v. 8), and David accepted his curse as from the Lord (v. 11). It could be that Shimei was accusing David of the murders of Abner (3:27–39), Ishbosheth (4:1–12), and Uriah (11:15–27).

  16:9 Abishai. See note on 2:18. dead dog. I.e., worthless and despised (cf. 9:8).

  16:10–14 The patience and restraint of David on this occasion was amazingly different than his violent reaction to the slanderous words of Nabal (1 Sam. 25:2ff.). On that occasion, he was eager to kill the man until placated by the wisdom of Abigail. He was a broken man at this later time and knew that while the rancor of Shimei was uncalled for, his accusations were true. He was penitent.

  16:15 Ahithophel. See note on 15:12.

  16:15–23 Absalom set up his royal court in Jerusalem.

  16:16 Hushai. See note on 15:32.

  16:21, 22 your father’s concubines. David had left behind in Jerusalem 10 concubines to take care of the palace (15:16). In the Near East, possession of the harem came with the throne. Ahitho
phel advised Absalom to have sexual relations with David’s concubines and thereby assert his right to his father’s throne. On the roof of the palace in the most public place (cf. 11:2), a tent was set up for this scandalous event, thereby fulfilling the judgment announced by Nathan in 12:11, 12.

  2 Samuel 17

  17:1–4 Ahithophel’s second piece of advice to Absalom was that he immediately pursue and kill David to remove any possibility of his reclaiming the throne, which would incline David’s followers to return and submit to Absalom.

  17:4 all the elders of Israel. The same prominent tribal leaders who had accepted David’s kingship in 5:3 had been won over as participants in Absalom’s rebellion.

  17:7–13 Providentially, the Lord took control of the situation through the counsel of Hushai (see note on 15:32) who advised Absalom in such a way as to give David time to prepare for war with Absalom. Hushai’s plan seemed best to the elders. It had two features: 1) the need for an army larger than 12,000 (v. 1), so that Absalom would not lose, and 2) the king leading the army into battle (an appeal to Absalom’s arrogance).

  17:11 Dan to Beersheba. See note on 3:10.

  17:13 ropes. In besieging the town, hooks attached to ropes were cast over the protective wall and, with a large number of men pulling, the walls were pulled down.

  17:14 the LORD had purposed. The text notes that Ahithophel’s advice was rejected by Absalom because the Lord had determined to defeat the rebellion of Absalom, as prayed for by David (15:31). God’s providence was controlling all the intrigues among the usurper’s counselors.

  17:16 cross over. Crossing over from the W side to the E side of the Jordan River was the means of protecting David and his people from the immediate onslaught if Ahithophel’s plan was followed.

  17:17 Jonathan and Ahimaaz. Jonathan was the son of the priest Abiathar and Ahimaaz the son of the priest Zadok (15:27). They were designated to take information from Hushai in Jerusalem to David by the Jordan River. En Rogel. A spring in the Kidron Valley on the border between Benjamin and Judah (Josh. 15:1, 7; 18:11, 16) less than a mi. SE of Jerusalem.

  17:18 Bahurim. See note on 3:16.

  17:19 well’s mouth. Using an empty cistern as a place for a covering of dry grain was a common practice.

  17:23 hanged himself. When Ahithophel saw that his counsel to Absalom had not been followed, he took his own life. He probably foresaw Absalom’s defeat and knew that he would then be accountable to David for his disloyalty.

  17:24 Mahanaim. See note on 2:8.

  17:25 Amasa. Absalom appointed Amasa as commander of the army of Israel, replacing Joab who had accompanied David on his flight from Jerusalem. Amasa was the son of Abigail, either David’s sister or his half-sister (1 Chr. 2:17), making him David’s nephew. His mother was also the sister of Zeruiah, the mother of Joab. Therefore, Amasa was a cousin of Absalom, Joab, and Abishai. Under his lead, the armies crossed the Jordan (v. 24) into Gilead, the high-eastern area. Sufficient time had passed for building the large army Hushai suggested, and so David had readied himself for the war (see note on 17:7–13).

  17:27 Shobi. A son of Nahash and brother of Hanun, kings of the Ammonites (10:1, 2). Machir. See note on 9:4. Barzillai. An aged, wealthy benefactor of David from Gilead, on the east side of the Jordan (see 19:31–39; 1 Kin. 2:7).

  2 Samuel 18

  18:2 A 3-pronged attack was a customary military strategy (see Judg. 7:16; 1 Sam. 11:11; 13:17).

  18:3 You shall not go out. David desired to lead his men into the battle; however, the people recognized that the death of David would mean sure defeat and Absalom would then be secure in the kingship. The people’s words echo what Ahithophel had earlier pointed out to Absalom (17:2, 3). So David was persuaded to remain at Mahanaim.

  18:5 Deal gently. David ordered his 3 commanders not to harm Absalom. The 4 uses of “the young man Absalom” (vv. 5, 12, 29, 32) imply that David sentimentally viewed Absalom as a youthful rebel who could be forgiven.

  18:6 the woods of Ephraim. A dense forest existed E of the Jordan River and N of the Jabbok River in Gilead, where the battle was waged.

  18:8 the woods devoured more. Amazingly, because of the density of the trees and the rugged nature of the terrain, the pursuit through the forest resulted in more deaths than the actual combat (see v. 9).

  18:9 mule. See note on 13:29. his head caught in the terebinth. Either Absalom’s neck was caught in a fork formed by two of the branches growing out from a large oak tree or his hair was caught in a tangle of thick branches. The terminology and context (cf. 14:26) favor the latter view.

  18:10 a certain man. One of David’s soldiers, who refused to disobey the order of the king recorded in v. 5 to treat Absalom “gently,” had done nothing for the suspended prince.

  18:11, 12 ten…thousand. Four ounces and 25 pounds respectively.

  18:14 alive. The spears of Joab killed Absalom while Joab’s armor bearers struck him to make sure that he was dead (v. 15). In this action, Joab disobeyed the explicit order of David (v. 5).

  18:16 blew the trumpet. Joab recalled his soldiers from the battle (cf. 2:28).

  18:17 a very large heap of stones. Absalom was buried in a deep pit that was covered over with stones, perhaps symbolic of stoning, which was the legal penalty due to a rebel son (Deut. 21:20, 21). A heap of stones often showed that the one buried was a criminal or enemy (Josh. 7:26; 8:29).

  18:18 pillar for himself. Absalom had memorialized himself by erecting a monument in his own honor (cf. Saul’s action in 1 Sam. 15:12). There is today a monument, a tomb in that area, called Absalom’s tomb (perhaps on the same site) on which orthodox Jews spit when passing by. King’s Valley. Traditionally, the Kidron Valley immediately E of the city of Jerusalem. no son. According to 14:27, Absalom had 3 sons, unnamed in the text, all of whom had died before him.

  18:19 Ahimaaz. See note on 17:17.

  18:21 Cushite. Cush was the area S of Egypt.

  18:27 good man…good news. David believed that the choice of the messenger was indicative of the content of the message.

  18:29 I did not know. Ahimaaz concealed his knowledge of Absalom’s death as Joab requested (v. 20).

  18:32 like that young man. The Cushite’s reply was not so much indirect as culturally phrased (cf. 1 Sam. 25:26).

  18:33 my son. Repeated 5 times in this verse, David lamented the death of Absalom, his son (cf. 19:5). In spite of all the harm that Absalom had caused, David was preoccupied with his personal loss in a melancholy way that seems to be consistent with his weakness as a father. It was an unwarranted zeal for such a worthless son, and a warning about the pitiful results of sin.

  2 Samuel 19

  19:3 the people stole back. Because of David’s excessive grief, his soldiers returned from battle not as rejoicing victors, but as if they had been humiliated by defeat.

  19:5 disgraced all your servants. Joab sternly rebuked David for being so absorbed in his personal trauma and failing to appreciate the victory that his men had won for him.

  19:7 not one will stay with you. Joab, who was the esteemed general of the army, was a dangerous person because of that power. He was also dangerous to David because he had disobeyed his command to spare Absalom, and killed him with no remorse. When he warned David that he would be in deep trouble if he did not immediately express appreciation to his men for their victory, David knew he could be in serious danger.

  19:8 sat in the gate. It was at the gate of Mahanaim that David had reviewed his troops as they had marched out to battle (18:4). David’s sitting in the gate represented a return to his exercise of kingly authority.

  19:9 a dispute. An argument arose in Israel concerning whether David should be returned to the kingship. David’s past military victories over the Philistines and the failure of Absalom argued for David’s return. Therefore, David’s supporters insisted on knowing why their fellow Israelites remained quiet about returning David to his rightful place on the throne in Jerusalem.

  19:11 elders of Judah
. Through the priests who had stayed in Jerusalem during the rebellion, David appealed to the leaders of his own tribe to take the initiative in restoring him to the throne in Jerusalem (see 2:4; 1 Sam. 30:26). Though this appeal produced the desired result, it also led to tribal jealousies (vv. 40–43).

  19:13 Amasa. See note on 17:25. commander of the army… in place of Joab. David appointed Amasa commander of his army, hoping to secure the allegiance of those who had followed Amasa when he led Absalom’s forces, especially those of Judah. This appointment did persuade the tribe of Judah to support David’s return to the kingship (v. 14) and secured the animosity of Joab against Amasa for taking his position (cf. 20:8–10).

  19:15 Gilgal. See note on 1 Sam. 10:8.

  19:16 Shimei. See note on 16:5–8. Shimei confessed his sin of cursing David and his life was spared, temporarily, for on his deathbed David ordered that Shimei be punished for his crime (1 Kin. 2:8, 9, 36–46).

  19:20 house of Joseph. A reference to Ephraim, the descendant of Joseph, a large tribe of Israel which was representative of the 10 northern tribes. Here, even Shimei’s tribe Benjamin was included.

  19:24–30 Mephibosheth. See note on 4:4. Mephibosheth also met David, exhibiting the traditional marks of mourning, and explained that he had not followed David into exile because he had been deceived by his servant Ziba (see 16:1–4). He came to David with great humility, generosity of spirit, and gratitude, recognizing all the good the king had done for him before the evil deception (v. 28).

  19:29 divide the land. David had previously given the estate of Saul to Mephibosheth to be farmed under him by Ziba (9:9, 10). Then when David was deceived, he gave it all to Ziba (16:4). Now David decided to divide Saul’s estate between Ziba and Mephibosheth since he was either uncertain of the truth of Mephibosheth’s story or who was guilty of what, and was too distracted to inquire fully into the matter. It was, in any case, a poor decision to divide the estate between the noble-hearted son of Jonathan and a lying deceiver. Mephibosheth was unselfish and suggested that his disloyal servant take it all—it was enough for him that David was back.