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Created page with "{{Infobox_Contents | topic_name = Matthew Henry Concise Bible Commentary : Samuel | subtopics = Samuel * King Saul * King David | opinion_pieces = {{short_opinions..."
{{Infobox_Contents |
topic_name = Matthew Henry Concise Bible Commentary : Samuel |
subtopics = [[Samuel]]
* [[King Saul]]
* [[King David]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Samuel, Books of|Easton's Bible Dictionary entry on Samuel]] |
}}
Read the book of [[2 Samuel]] from the [[Holy Bible|Bible]]
{{chapters}}
[[2 Samuel 1|1]]
[[2 Samuel 2|2]]
[[2 Samuel 3|3]]
[[2 Samuel 4|4]]
[[2 Samuel 5|5]]
[[2 Samuel 6|6]]
[[2 Samuel 7|7]]
[[2 Samuel 8|8]]
[[2 Samuel 9|9]]
[[2 Samuel 10|10]]
[[2 Samuel 11|11]]
[[2 Samuel 12|12]]
[[2 Samuel 13|13]]
[[2 Samuel 14|14]]
[[2 Samuel 15|15]]
[[2 Samuel 16|16]]
[[2 Samuel 17|17]]
[[2 Samuel 18|18]]
[[2 Samuel 19|19]]
[[2 Samuel 20|20]]
[[2 Samuel 21|21]]
[[2 Samuel 22|22]]
[[2 Samuel 23|23]]
[[2 Samuel 24|24]]
==Commentary==
[[Text:MHC Concise 2 Samuel 1|1]]
[[Text:MHC Concise 2 Samuel 2|2]]
[[Text:MHC Concise 2 Samuel 3|3]]
[[Text:MHC Concise 2 Samuel 4|4]]
[[Text:MHC Concise 2 Samuel 5|5]]
[[Text:MHC Concise 2 Samuel 6|6]]
[[Text:MHC Concise 2 Samuel 7|7]]
[[Text:MHC Concise 2 Samuel 8|8]]
[[Text:MHC Concise 2 Samuel 9|9]]
[[Text:MHC Concise 2 Samuel 10|10]]
[[Text:MHC Concise 2 Samuel 11|11]]
[[Text:MHC Concise 2 Samuel 12|12]]
[[Text:MHC Concise 2 Samuel 13|13]]
[[Text:MHC Concise 2 Samuel 14|14]]
[[Text:MHC Concise 2 Samuel 15|15]]
[[Text:MHC Concise 2 Samuel 16|16]]
[[Text:MHC Concise 2 Samuel 17|17]]
[[Text:MHC Concise 2 Samuel 18|18]]
[[Text:MHC Concise 2 Samuel 19|19]]
[[Text:MHC Concise 2 Samuel 20|20]]
[[Text:MHC Concise 2 Samuel 21|21]]
[[Text:MHC Concise 2 Samuel 22|22]]
[[Text:MHC Concise 2 Samuel 23|23]]
[[Text:MHC Concise 2 Samuel 24|24]]
{{mhc import}}
'''Commentary on the [[2 Samuel|Second Book of Samuel]]'''
Book of [[2 Samuel]]
This book is the history of the reign of king [[David]]. It relates his victories, the growth of the prosperity of [[Israel]], and his reformation of the state of [[religion]]. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king [[David]] is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.
----
'''Chapter''' 1
''Chapter Outline''
Tidings brought to [[David]] of the [[death]] of Saul.
(1-10)
The Amalekite is put to death.
(11-16)
[[David]]'s lamentation for [[Saul]]and [[Jonathan]].
(17-27)
'''Verses''' 1-10
The blow which opened [[David]]'s way to the throne was given about the time he had been sorely distressed. Those who commit their concerns to the [[Lord]], will quietly abide his will. It shows that he desired not Saul's death, and he was not impatient to come to the throne.
'''Verses''' 11-16
[[David]] was sincere in his mourning for Saul; and all with him humbled themselves under the hand of [[God]], laid so heavily upon [[Israel]] by this defeat. The man who brought the tidings, [[David]] put to death, as a murderer of his prince. [[David]] herein did not do unjustly; the Amalekite confessed the crime. If he did as he said, he deserved to die for treason; and his lying to [[David]], if indeed it were a lie, proved, as sooner or later that [[sin]] will prove, lying against himself. Hereby [[David]] showed himself zealous for public justice, without regard to his own private interest.
'''Verses''' 17-27
Kasheth, or "the bow," probably was the title of this mournful, funeral song. [[David]] does not commend [[Saul]]for what he was not; and says nothing of his piety or goodness. [[Jonathan]] was a dutiful son, [[Saul]]an affectionate father, therefore dear to each other. [[David]] had reason to say, that [[Jonathan]]'s [[love]] to him was wonderful. Next to the love between [[Christ|Jesus Christ]] and his people, that affection which springs form it, produces the strongest friendship. The trouble of the [[Lord]]'s people, and triumphs of his enemies, will always grieve true [[believer]]s, whatever advantages they may obtain by them.
----
'''Chapter''' 2
''Chapter Outline''
[[David]] made king in Hebron.
(1-7)
[[Text:EBD:Abner|Abner]] makes Ishbosheth king Battle between [[Text:EBD:Abner|Abner]]'s men and those of Joab.
(8-17)
Asahel slain by [[Text:EBD:Abner|Abner]].
(25-32)
Both parties retreat.
(18-24)
'''Verses''' 1-7
After the [[death]] of Saul, many went to [[David]] at Ziklag, 1Ch 12:22, but he trusted in [[God]] who promised him the kingdom, to give it in his own time and manner. Yet assurance of [[hope]] in [[God]]'s promise, will quicken pious endeavours. If I be chosen to the crown of life, it does not follow, Then I will do nothing; but, Then I will do all that [[God]] directs me. This good use [[David]] made of his election, and so will all whom [[God]] has chosen. In all our journeys and removes, it is comfortable to see [[God]] going before us; and we may do so, if by [[faith]] and [[prayer]] we set Him before us. [[God]], according to the promise, directed [[David]]'s path. [[David]] rose gradually: thus the kingdom of the [[Messiah]], the Son of [[David]], is set up by degrees; he is [[Lord]] of all, but we see not yet all things put under him.
'''Verses''' 8-17
The nation in general refused [[David]]. By this the [[Lord]] trained up his servant for future honour and usefulness; and the tendency of true [[godliness]] was shown in his behaviour while passing through various difficulties. [[David]] was herein a type of [[Christ]], whom [[Israel]] would not submit to, though anointed of the Father to be a Prince and a [[Saviour]] to them. [[Text:EBD:Abner|Abner]] meant, Let the young men fight before us, when he said, Let them play before us: fools thus make a mock at sin. But he is unworthy the name of a man, that can thus trifle with human blood.
'''Verses''' 18-24
Death often comes by ways we least suspect. We are often betrayed by the accomplishments we are proud of! Asahel's swiftness, which he presumed so much upon, did him no service, but hastened his end.
'''Verses''' 25-32
[[Text:EBD:Abner|Abner]] appeals to Joab concerning the miserable consequences of a civil war. Those who make light of such unnatural contests, will find that they are bitterness to all concerned. How easy it is for men to use reason, when it makes for them, who would not use it, if it made against them! See how the issue of things alter men's minds! The same thing which looked pleasant in the morning, at night looked dismal. Those who are most forward to enter into contention, will repent before they have done with it, and had better leave it off before it be meddled with, as [[Solomon]] advises. This is true of every [[sin]], oh that men would consider it in time, that it will be bitterness in the latter end! Asahel's funeral is here mentioned. Distinctions are made between the dust of some and that of others; but in the resurrection no difference will be made, but between the godly and ungodly, which will remain for ever.
----
'''Chapter''' 3
''Chapter Outline''
[[David]]'s power increases His family.
(1-6)
[[Text:EBD:Abner|Abner]] revolts to [[David]].
(7-21)
Joab kills [[Text:EBD:Abner|Abner]] [[David]] mourns for him.
(22-39)
'''Verses''' 1-6
The length of this war tried the [[faith]] and patience of [[David]], and made his settlement at last the more welcome. The contest between [[grace]] and corruption in the hearts of [[believer]]s, may fitly be compared to this warfare. There is a long war between them, the flesh lusting against the spirit, and the spirit against the flesh; but as the work of [[holiness]] is carried on, corruption, like the house of Saul, grows weaker and weaker; while grace, like the house of [[David]], grows stronger and stronger.
'''Verses''' 7-21
Many, like [[Text:EBD:Abner|Abner]], are not above committing base crimes, who are too proud to bear reproof, or even the suspicion of being guilty. While men go on in [[sin]], and apparently without concern, they are often conscious that they are fighting against [[God]]. Many mean to serve their own purposes; and will betray those who [[trust]] them, when they can get any advantage. Yet the [[Lord]] serves his own designs, even by those who are thus actuated by revenge, ambition, or lust; but as they intend not to honour him, in the end they will be thrown aside with contempt. There was real generosity both to Michal and to the memory of Saul, in [[David]]'s receiving the former, remembering probably how once he owed his life to her affection, and knowing that she was separated from him partly by her father's authority. Let no man set his [[heart]] on that which he is not entitled to. If any disagreement has separated husband and wife, as they expect the blessing of [[God]], let them be reconciled, and live together in love.
'''Verses''' 22-39
Judgments are prepared for such scorners as [[Text:EBD:Abner|Abner]]; but Joab, in what he did, acted wickedly. [[David]] laid [[Text:EBD:Abner|Abner]]'s murder deeply to heart, and in many ways expressed his detestation of it. The guilt of blood brings a curse upon families: if men do not avenge it, [[God]] will. It is a sad thing to die like a fool, as they do that any way shorten their own days, and those who make no provision for another world. Who would be fond of power, when a man may have the name of it, and must be accountable for it, yet is hampered in the use of it? [[David]] ought to have done his duty, and then trusted [[God]] with the issue. Carnal policy spared Joab. The Son of [[David]] may long delay, but never fails to punish impenitent sinners. He who now reigns upon the throne of [[David]], has a kingdom of a nobler kind. Whatever He doeth, is noticed by all his willing people, and is pleasing to them.
----
'''Chapter''' 4
''Chapter Outline''
Ishbosheth murdered.
(1-7)
[[David]] puts to [[death]] the murderers.
(8-12)
'''Verses''' 1-7
See how Ishbosheth was murdered! When those difficulties dispirit us, which should sharpen our endeavours, we betray both our heavenly crowns and our earthly lives. Love not sleep, lest thou come to poverty and ruin. The idle soul is an easy prey to the destroyer. We know not when and where [[death]] will meet us. When we lie down to sleep, we are not sure that we may not sleep the sleep of [[death]] before we awake; nor do we know from what hand the death-blow may come.
'''Verses''' 8-12
A person may be glad to obtain his just wishes, and yet really regret the means by which he receives them. He may be sorry for the [[death]] of a person by which he is a gainer. These men shed innocent blood, from the basest motives. [[David]] justly executed vengeance upon them. He would not be beholden to any to help him by unlawful practices. [[God]] had helped him over many a difficulty, and through many a danger, therefore he depended upon him to crown and complete his own work. He speaks of his redemption from all adversity, as a thing done; though he had many storms yet before him, he knew that He who had delivered, would deliver.
----
'''Chapter''' 5
''Chapter Outline''
[[David]] king over all [[Israel]].
(1-5)
He takes the strong-hold of [[Zion]].
(6-10)
[[David]]'s kingdom established.
(11-16)
He defeats the [[Philistines]].
(17-25)
'''Verses''' 1-5
[[David]] was anointed king a third time. His advances were gradual, that his [[faith]] might be tried, and that he might gain experience. Thus his kingdom typified that of the [[Messiah]], which was to come to its height by degrees. Thus [[Jesus]] became our Brother, took upon him our nature, dwelt in it that he might become our Prince and [[Saviour]]: thus the humbled sinner takes encouragement from the endearing relation, applies for his [[salvation]], submits to his authority, and craves his protection.
'''Verses''' 6-10
The enemies of [[God]]'s people are often very confident of their own strength, and most secure when their day to fall draws nigh. But the pride and insolence of the Jebusites animated [[David]], and the [[Lord]] [[God]] of hosts was with him. Thus in the day of [[God]]'s power, [[Satan]]'s strong-hold, the human heart, is changed into a habitation of [[God]] through the [[Spirit]], and into a throne on which the Son of [[David]] rules, and brings every thought into obedience to himself. May He thus come, and claim, and cleanse, each of our hearts; and, destroying every idol, may he reign there for ever!
'''Verses''' 11-16
[[David]]'s house was not the worse, nor the less fit to be dedicated to [[God]], for being built by the sons of the stranger. It is prophesied of the [[gospel]] [[church]], The sons of strangers shall build up thy walls, and their kings shall minister unto thee, Isa 60:10. [[David]]'s government was rooted and built up. [[David]] was established king; so is the Son of [[David]], and all who, through him, are made to our [[God]] kings and priests. Never had the nation of [[Israel]] appeared so great as it began now to be. Many have the favour and [[love]] of [[God]], yet do not perceive it, and so want the comfort of it; but to be exalted to that, and to perceive it, is happiness. [[David]] owned it was for his people's sake [[God]] had done great things for him; that he might be a blessing to them, and that they might be happy under him.
'''Verses''' 17-25
The [[Philistines]] considered not that [[David]] had the presence of [[God]] with him, which [[Saul]]had forfeited and lost. The kingdom of the [[Messiah]], as soon as it was set up in the world, was thus attacked by the powers of darkness. The heathen raged, and the kings of the earth set themselves to oppose it; but all in vain, Ps 2:1, &c. The destruction will turn, as this did, upon [[Satan]]'s own kingdom. [[David]] owns dependence on [[God]] for victory; and refers himself to the good pleasure of [[God]], Wilt thou do it? The assurance [[God]] has given us of victory over our spiritual enemies, should encourage us in our spiritual conflicts. [[David]] waited till [[God]] moved; he stirred then, but not till then. He was trained up in dependence on [[God]] and his providence. [[God]] performed his promise, and [[David]] failed not to improve his advantages. When the kingdom of the [[Messiah]] was to be set up, the apostles, who were to beat down the devil's kingdom, must not attempt any thing till they received the promise of the [[Spirit]]; who came with a sound from heaven, as of a rushing, mighty wind, Ac 2:2.
----
'''Chapter''' 6
''Chapter Outline''
The ark removed from Kirjath-jearim.
(1-5)
Uzzah smitten for touching the ark, Obed-edom blessed.
(6-11)
[[David]] brings the ark to [[Zion]].
(12-19)
Michal's ill conduct.
(20-23)
'''Verses''' 1-5
[[God]] is present with the souls of his people, when they want the outward tokens of his presence; but now [[David]] is settled in the throne, the honour of the ark begins to revive. Let us learn hence, to think and to speak highly of [[God]]; and to think and speak honourably of holy ordinances, which are to us as the ark was unto [[Israel]], the tokens of [[God]]'s presence, Mt 28:20. [[Christ|Jesus Christ]] is our Ark; in and by him [[God]] manifests his favour, and accepts our [[prayer]]s and praises. The ark especially typified [[Christ|Jesus Christ]] and his mediation, in which the name of [[Jehovah]] and all his glories are displayed. The priests should have carried the ark upon their shoulders. [[Philistines]] may carry the ark in a cart without suffering for it; but if [[Israelites]] do so, it is at their peril, because this was not what [[God]] appointed.
'''Verses''' 6-11
Uzzah was struck dead for touching the ark. [[God]] saw presumption and irreverence in Uzzah's heart. Familiarity, even with that which is most awful, is apt to breed contempt. If it were so great a crime for one to lay hold on the ark of the covenant who had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? Obed-edom opened his doors without fear, knowing the ark was a savour of [[death]] unto [[death]] to those only who treated it wrong. The same hand that punished Uzzah's proud presumption, rewarded Obed-edom's humble boldness. Let none think the worse of the [[gospel]] for the judgments on those that reject it, but consider the blessings it brings to all who receive it. Let masters of families be encouraged to keep up [[religion]] in their families. It is good to live in a family that entertains the ark, for all about it will fare the better.
'''Verses''' 12-19
It became evident, that happy was the man who had the ark near him. [[Christ|Jesus Christ]] is indeed a Stone of stumbling, and a Rock of offence, to those that are disobedient; but to those that believe, he is a Corner-stone, elect, precious, 1Pe 2:6-8. Let us be religious. Is the ark a blessing to others' houses? We may have it, and the blessing of it, without fetching it away from our neighbours. [[David]], at first setting out, offered sacrifices to [[God]]. We are likely to speed in our enterprises, when we begin with [[God]], and give diligence to seek [[peace]] with him. And we are so unworthy, and our services are so defiled, that all our joy in [[God]] must be connected with [[Repentance|repentance]] and [[faith]] in the [[Redeemer]]'s atoning blood. [[David]] attended with high expressions of joy. We ought to serve [[God]] with our whole body and soul, and with every endowment and power we possess. On this occasion [[David]] laid aside his royal robes, and put on a plain linen dress. [[David]] prayed with and for the people, and as a prophet, solemnly blessed them in the name of the [[Lord]].
'''Verses''' 20-23
[[David]] returned to bless his household, to pray with them, and for them, and to offer up family thanksgiving for this national [[mercy]]. It is angels' work to [[worship]] [[God]], surely that cannot lower the greatest of men. But even the palaces of princes are not free from family troubles. Exercises of [[religion]] appear mean in the eyes of those who have little or no [[religion]] themselves. If we can approve ourselves to [[God]] in what we do in [[religion]], and do it as before the [[Lord]], we need not heed reproach. Piety will have its praise: let us not be indifferent in it, nor afraid or ashamed to own it. [[David]] was contented to justify himself, and he did not further reprove or blame Michal's insolence; but [[God]] punished her. Those that honour [[God]], he will honour; but those that despise him, and his servants and service, shall be lightly esteemed.
----
'''Chapter''' 7
''Chapter Outline''
[[David]]'s care for the ark.
(1-3)
[[God]]'s covenant with [[David]].
(4-17)
His [[prayer]] and thanksgiving.
(18-29)
'''Verses''' 1-3
[[David]] being at rest in his palace, considered how he might best employ his leisure and prosperity in the service of [[God]]. He formed a design to build a [[temple]] for the ark. Nathan here did not speak as a prophet, but as a godly man, encouraging [[David]] by his private judgment. We ought to do all we can to encourage and promote the good purposes and designs of others, and, as we have opportunity, to forward a good work.
'''Verses''' 4-17
Blessings are promised to the family and posterity of [[David]]. These promises relate to [[Solomon]], [[David]]'s immediate successor, and the royal line of [[Judah]]. But they also relate to [[Christ]], who is often called [[David]] and the Son of [[David]]. To him [[God]] gave all power in heaven and earth, with authority to execute judgment. He was to build the [[gospel]] temple, a house for [[God]]'s name; the spiritual [[temple]] of true [[believer]]s, to be a habitation of [[God]] through the [[Spirit]]. The establishing of his house, his throne, and his kingdom for ever, can be applied to no other than to [[Christ|Jesus Christ]] and his kingdom: [[David]]'s house and kingdom long since came to an end. The committing iniquity cannot be applied to the [[Messiah]] himself, but to his spiritual seed; true [[believer]]s have infirmities, for which they must expect to be corrected, though they are not cast off.
'''Verses''' 18-29
[[David]]'s [[prayer]] is full of the breathings of devout affection toward [[God]]. He had low thoughts of his own merits. All we have, must be looked upon as [[Divine]] gifts. He speaks very highly and honourably of the [[Lord]]'s favours to him. Considering what the character and condition of man is, we may be amazed that [[God]] should deal with him as he does. The promise of [[Christ|Jesus Christ]] includes all; if the [[Lord]] [[God]] be ours, what more can we ask, or think of? Eph 3:20. He knows us better than we know ourselves; therefore let us be satisfied with what he has done for us. What can we say more for ourselves in our [[prayer]]s, than [[God]] has said for us in his promises? [[David]] ascribes all to the free [[grace]] of [[God]]. Both the great things He had done for him, and the great things He had made known to him. All was for his word's sake, that is, for the sake of [[Christ|Jesus Christ]] the eternal Word. Many, when they go to pray, have their hearts to seek, but [[David]]'s [[heart]] was found, that is, it was fixed; gathered in from its wanderings, entirely engaged to the duty, and employed in it. That [[prayer]] which is from the tongue only, will not please [[God]]; it must be found in the heart; that must be lifted up and poured out before [[God]]. He builds his faith, and hopes to speed, upon the sureness of [[God]]'s promise. [[David]] prays for the performance of the promise. With [[God]], saying and doing are not two things, as they often are with men; [[God]] will do as he hath said. The promises of [[God]] are not made to us by name, as to [[David]], but they belong to all who believe in [[Jesus]] [[Christ]], and plead them in his name.
----
'''Chapter''' 8
''Chapter Outline''
[[David]] subdues the [[Philistines]], the Moabites, and the Syrians.
(1-8)
The spoil dedicated.
(9-14)
[[David]]'s government and officers.
(15-18)
'''Verses''' 1-8
[[David]] subdued the [[Philistines]]. They had long been troublesome to [[Israel]]. And after the long and frequent struggles the saints have with the powers of darkness, like [[Israel]] with the [[Philistines]], the Son of [[David]] shall tread them all under foot, and make the saints more than conquerors. He smote the Moabites, and made them tributaries to [[Israel]]. Two parts he destroyed, the third part he spared. The line that was to keep alive, though it was but one, is ordered to be a full line. Let the line of [[mercy]] be stretched to the utmost. He smote the Syrians. In all these wars [[David]] was protected, for this in his psalms he often gives [[glory]] to [[God]].
'''Verses''' 9-14
All the precious things [[David]] was master of, were dedicated things; they were designed for building the temple. The [[idols]] of gold [[David]] destroyed, 2Sa 5:21, but the vessels of gold he dedicated. Thus, in the conquest of a soul by the [[grace]] of the Son of [[David]], what stands in opposition to [[God]] must be destroyed, every lust must be mortified and crucified, but what may glorify him must be dedicated; thus the property of it is altered. [[God]] employs his servants in various ways; some, as [[David]], in spiritual battles; others, as [[Solomon]], in spiritual buildings; and one prepares work for the other, that [[God]] may have the [[glory]] of all.
'''Verses''' 15-18
[[David]] neither did wrong, nor denied or delayed right to any. This speaks his close application to business; also his readiness to admit all addresses and appeals made to him. He had no respect of persons in judgment. Herein he was a type of [[Christ]]. To Him let us submit, his friendship let us seek, his service let us count our pleasure, diligently attending to the work he assigns to each of us. [[David]] made his sons chief rulers; but all [[believer]]s, [[Christ]]'s spiritual seed, are better preferred, for they are made kings and priests to our [[God]], Re 1:6.
----
'''Chapter''' 9
''Chapter Outline''
[[David]] sends for Mephibosheth.
(1-8)
And provides for him.
(9-13)
'''Verses''' 1-8
Amidst numerous affairs we are apt to forget the gratitude we owe, and the engagements we are under, not only to our friends, but to [[God]] himself. Yet persons of real [[godliness]] will have no rest till they have discharged them. And the most proper objects of kindness and charity, frequently will not be found without inquiry. [[Jonathan]] was [[David]]'s sworn friend, therefore he shows kindness to his son Mephibosheth. [[God]] is faithful to us; let us not be unfaithful to one another. If Providence has raised us, and our friends and their families are brought low, we must look upon that as giving us the fairer opportunity of being kind to them.
'''Verses''' 9-13
As [[David]] was a type of [[Christ]], his [[Lord]] and Son, his Root and Offspring, let his kindness to Mephibosheth remind us of the kindness and [[love]] of [[God]] our [[Saviour]] to fallen man, to whom he was under no obligation, as [[David]] was to [[Jonathan]]. The Son of [[God]] seeks this lost and ruined race, who sought not after him. He comes to seek and to save them!
----
'''Chapter''' 10
''Chapter Outline''
[[David]]'s messengers ill-treated by Hanun.
(1-5)
The Ammonites defeated.
(6-14)
The Syrians defeated.
(15-19)
'''Verses''' 1-5
Nahash had been an enemy to [[Israel]], yet had showed kindness to [[David]]. [[David]] therefore resolves gratefully to return it. If a Pharisee gives alms in pride, though [[God]] will not reward it, yet he that receives the alms ought to return thanks for it. Those who bear ill-will to their neighbours, are resolved not to believe that their neighbours bear any good-will to them. There is nothing so well meant, but it may be ill interpreted, and is wont to be so, by men who [[love]] nobody but themselves. The best men must not think it strange if they are thus misrepresented. Charity thinketh no evil. According to the usages of those days and countries, Hanun treated [[David]]'s ambassadors in the most contemptuous manner. [[David]] showed much concern for his servants. Let us learn not to lay unjust reproaches to heart; they will wear off, and turn only to the shame of those who utter or do them; while the reputation wrongfully hurt in a little time grows again, as these beards did. [[God]] will bring forth thy righteousness as the light, therefore wait patiently for him, Ps 37:6, 7.
'''Verses''' 6-14
They that are at war with the Son of [[David]], not only give the provocation, but begin the war. [[God]] has forces to send against those that set his wrath at defiance, Isa 5:19, which will convince them that none ever hardened his [[heart]] against [[God]], and prospered. [[Christ]]'s soldiers should strengthen one another's hands in their spiritual warfare. Let nothing be wanting in us, whatever the success be. When we make conscience of doing our duty, we may, with satisfaction, leave the event with [[God]], assuredly hoping for his [[salvation]] in his own way and time.
'''Verses''' 15-19
Here is a new attempt of the Syrians. Even the baffled cause will make head as long as there is any life in it; the enemies of the Son of [[David]] do so. But now the promise made to [[Abraham]], Ge 15:18, and repeated to [[Joshua]], Jos 1:4, that the borders of [[Israel]] should extend to the river Euphrates, was performed. Learn hence, that it is dangerous to help those who have [[God]] against them; for when they fall, their helpers will fall with them.
----
'''Chapter''' 11
''Chapter Outline''
[[David]]'s adultery.
(1-5)
He tries to conceal his crime.
(6-13)
Uriah murdered.
(14-27)
'''Verses''' 1-5
Observe the occasions of [[David]]'s sin; what led to it. 1. Neglect of his business. He tarried at [[Jerusalem]]. When we are out of the way of our duty, we are in temptation. 2. Love of ease: idleness gives great advantage to the tempter. 3. A wandering eye. He had not, like Job, made a covenant with his eyes, or, at this time, he had forgotten it. And observe the steps of the sin. See how the way of [[sin]] is down-hill; when men begin to do evil, they cannot soon stop. Observe the aggravations of the sin. How could [[David]] rebuke or punish that in others, of which he was conscious that he himself was guilty?
'''Verses''' 6-13
Giving way to [[sin]] hardens the heart, and provokes the departure of the [[Holy Spirit]]. Robbing a man of his reason, is worse than robbing him of his money; and drawing him into [[sin]], is worse than drawing him into any wordly trouble whatever.
'''Verses''' 14-27
Adulteries often occasion murders, and one wickedness is sought to be covered by another. The beginnings of [[sin]] are much to be dreaded; for who knows where they will end? Can a real [[believer]] ever tread this path? Can such a person be indeed a child of [[God]]? Though [[grace]] be not lost in such an awful case, the assurance and consolation of it must be suspended. All [[David]]'s life, spirituality, and comfort in [[religion]], we may be sure were lost. No man in such a case can have evidence to be satisfied that he is a [[believer]]. The higher a man's confidence is, who has sunk in wickedness, the greater his presumption and hypocrisy. Let not any one who resembles [[David]] in nothing but his transgressions, bolster up his confidence with this example. Let him follow [[David]] in his humiliation, repentance, and his other eminent graces, before he thinks himself only a backslider, and not a hypocrite. Let no opposer of the truth say, These are the fruits of faith! No; they are the effects of corrupt nature. Let us all watch against the beginnings of self-indulgence, and keep at the utmost distance from all evil. But with the [[Lord]] there is [[mercy]] and plenteous redemption. He will cast out no humble, penitent [[believer]]; nor will he suffer [[Satan]] to pluck his sheep out of his hand. Yet the [[Lord]] will recover his people, in such a way as will mark his abhorrence of their crimes, to hinder all who regard his word from abusing the encouragements of his [[mercy]].
----
'''Chapter''' 12
''Chapter Outline''
Nathan's parable--[[David]] confesses his sin.
(1-14)
The birth of [[Solomon]].
(15-25)
[[David]]'s severity to the Ammonites.
(26-31)
'''Verses''' 1-14
[[God]] will not suffer his people to lie still in sin. By this parable Nathan drew from [[David]] a sentence against himself. Great need there is of prudence in giving reproofs. In his application, he was faithful. He says in plain terms, Thou art the man. [[God]] shows how much he hates [[sin]], even in his own people; and wherever he finds it, he will not let it go unpunished. [[David]] says not a word to excuse himself or make light of his [[sin]], but freely owns it. When [[David]] said, I have sinned, and Nathan perceived that he was a true penitent, he assured him his [[sin]] was forgiven. Thou shalt not die: that is, not die eternally, nor be for ever put away from [[God]], as thou wouldest have been, if thou hadst not put away the sin. Though thou shalt all thy days be chastened of the [[Lord]], yet thou shalt not be condemned with the world. There is this great evil in the sins of those who profess [[religion]] and relation to [[God]], that they furnish the enemies of [[God]] and [[religion]] with matter for reproach and blasphemy. And it appears from [[David]]'s case, that even where [[pardon]] is obtained, the [[Lord]] will visit the transgression of his people with the rod, and their iniquity with stripes. For one momentary gratification of a vile lust, [[David]] had to endure many days and years of extreme distress.
'''Verses''' 15-25
[[David]] now penned the 51st Psalm, in which, though he had been assured that his [[sin]] was [[pardon]] ed, he prays earnestly for [[pardon]] , and greatly laments his sin. He was willing to bear the shame of it, to have it ever before him, to be continually upbraided with it. [[God]] gives us leave to be earnest with him in [[prayer]] for particular blessings, from [[trust]] in his power and general [[mercy]], though we have no particular promise to build upon. [[David]] patiently submitted to the will of [[God]] in the [[death]] of one child, and [[God]] made up the loss to his advantage, in the birth of another. The way to have creature comforts continued or restored, or the loss made up some other way, is cheerfully to resign them to [[God]]. [[God]], by his grace, particularly owned and favoured that son, and ordered him to be called Jedidiah, Beloved of the [[Lord]]. Our [[prayer]]s for our [[children]] are graciously and as fully answered when some of them die in their infancy, for they are well taken care of, and when others live, "beloved of the [[Lord]]."
'''Verses''' 26-31
To be thus severe in putting the [[children]] of Ammon to slavery was a sign that [[David]]'s [[heart]] was not yet made soft by repentance, at the time when this took place. We shall be most compassionate, kind, and forgiving to others, when we most feel our need of the [[Lord]]'s forgiving love, and taste the sweetness of it in our own souls.
----
'''Chapter''' 13
''Chapter Outline''
Ammon's violence to his sister.
(1-20)
[[Absalom]] murders his brother Ammon.
(21-29)
[[David]]'s grief, [[Absalom]] flees to Geshur.
(30-39)
'''Verses''' 1-20
From henceforward [[David]] was followed with one trouble after another. [[Text:EBD:Adultery|Adultery]] and murder were [[David]]'s sins, the like sins among his children were the beginnings of his punishment: he was too indulgent to his children. Thus [[David]] might trace the sins of his [[children]] to his own misconduct, which must have made the anguish of the chastisement worse. Let no one ever expect good treatment from those who are capable of attempting their seduction; but it is better to suffer the greatest wrong than to commit the least sin.
'''Verses''' 21-29
Observe the aggravations of Absalom's sin: he would have Ammon slain, when least fit to go out of the world. He engaged his servants in the guilt. Those servants are ill-taught who obey wicked masters, against [[God]]'s commands. Indulged [[children]] always prove crosses to godly parents, whose foolish [[love]] leads them to neglect their duty to [[God]].
'''Verses''' 30-39
Jonadab was as guilty of Ammon's death, as of his sin; such false friends do they prove, who counsel us to do wickedly. Instead of loathing [[Absalom]] as a murderer, [[David]], after a time, longed to go forth to him. This was [[David]]'s infirmity: [[God]] saw something in his [[heart]] that made a difference, else we should have thought that he, as much as Eli, honoured his sons more than [[God]].
----
'''Chapter''' 14
''Chapter Outline''
Joab procures Absalom's recall.
(1-20)
[[Absalom]] recalled.
(21-24)
His personal beauty.
(25-27)
He is admitted to his father's presence.
(28-33)
'''Verses''' 1-20
We may notice here, how this widow pleads [[God]]'s [[mercy]], and his clemency toward poor guilty sinners. The state of sinners is a state of banishment from [[God]]. [[God]] [[pardon]] s none to the dishonour of his law and justice, nor any who are impenitent; nor to the encouragement of crimes, or the hurt of others.
'''Verses''' 21-24
[[David]] was inclined to favour [[Absalom]], yet, for the honour of his justice, he could not do it but upon application made for him, which may show the methods of [[Divine]] grace. It is true that [[God]] has thoughts of compassion toward poor sinners, not willing that any should perish; yet he is only reconciled to them through a Mediator, who pleads on their behalf. [[God]] was in [[Christ|Jesus Christ]] reconciling the [[world]] to himself, and [[Christ|Jesus Christ]] came to this land of our banishment, to bring us to [[God]].
'''Verses''' 25-27
Nothing is said of Absalom's wisdom and piety. All here said of him is, that he was very handsome. A poor commendation for a man that had nothing else in him valuable. Many a polluted, deformed soul dwells in a fair and comely body. And we read that he had a very fine head of hair. It was a burden to him, but he would not cut it as long as he could bear the weight. That which feeds and gratifies pride, is not complained of, though uneasy. May the [[Lord]] grant us the beauty of [[holiness]], and the adorning of a meek and quiet spirit! Only those who [[fear]] [[God]] are truly happy.
'''Verses''' 28-33
By his insolent carriage toward Joab, [[Absalom]] brought Joab to plead for him. By his insolent message to the king, he gained his wishes. When parents and rulers countenance such characters, they will soon suffer the most fatal effects. But did the compassion of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of Him who is the Father of mercies?
----
'''Chapter''' 15
''Chapter Outline''
Absalom's ambition.
(1-6)
His conspiracy.
(7-12)
[[David]] leaves [[Jerusalem]].
(13-23)
[[David]] sends back the ark.
(24-30)
He prays against Ahithophel's counsel.
(31-37)
'''Verses''' 1-6
[[David]] allows Absalom's pomp. Those parents know not what they do, who indulge a proud humour in their children: many young people are ruined by pride. And those commonly are most eager for authority who least understand its duties.
'''Verses''' 7-12
See how willing tender parents are to believe the best concerning their children. But how easy and how wicked is it, for [[children]] to take advantage of good parents, and to deceive them with the show of [[religion]]! The principal men of [[Jerusalem]] joined Absalom's feast upon his sacrifice. Pious persons are glad to see others appear religious, and this gives occasion for deceptions. The policy of wicked men, and the subtlety of [[Satan]], are exerted to draw good persons to countenance base designs.
'''Verses''' 13-23
[[David]] determined to quit [[Jerusalem]]. He took this resolve, as a penitent submitting to the rod. Before unrighteous [[Absalom]] he could justify himself, and stand out; but before the righteous [[God]] he must condemn himself, and yield to his judgments. Thus he accepts the punishment of his sin. And good men, when they themselves suffer, are anxious that others should not be led to suffer with them. He compelled none; those whose hearts were with [[Absalom]], to [[Absalom]] let them go, and so shall their doom be. Thus [[Christ|Jesus Christ]] enlists none but willing followers. [[David]] cannot bear to think that Ittai, a stranger and an exile, a proselyte and a new convert, who ought to be encouraged and made easy, should meet with hard usage. But such value has Ittai for [[David]]'s wisdom and goodness, that he will not leave him. He is a friend indeed, who loves at all times, and will adhere to us in adversity. Let us cleave to the Son of [[David]], with full purpose of heart, and neither life nor death shall separate us from his love.
'''Verses''' 24-30
[[David]] is very careful for the safety of the ark. It is right to be more concerned for the [[church]]'s prosperity than our own; to prefer the success of the [[gospel]] above our own wealth, credit, ease, and safety. Observe with what satisfaction and submission [[David]] speaks of the [[Divine]] disposal. It is our interest, as well as our duty, cheerfully to acquiesce in the will of [[God]], whatever befalls us. Let us see [[God]]'s hand in all events; and that we may not be afraid of what shall be, let us see all events in [[God]]'s hand. [[David]]'s [[sin]] was ever before him, Ps 51:3; but never so plain, nor ever appearing so black as now. He never wept thus when [[Saul]]hunted him, but a wounded conscience makes troubles lie heavy, Ps 38:4.
'''Verses''' 31-37
[[David]] prays not against Ahithophel's person, but against his counsel. He prayed this, in firm belief that [[God]] has all hearts in his hand, and tongues also. But we must second our [[prayer]]s with endeavours, and [[David]] did so, else we tempt [[God]]. But we do not find wisdom and simplicity so united in any mere man, that we can perceive nothing which needs forgiveness. Yet, when the Son of [[David]] was treated with all possible treachery and cruelty, his wisdom, meekness, candour, and patience, were perfect. Him let us follow, cleave to, and serve, in life and in death.
----
'''Chapter''' 16
''Chapter Outline''
Ziba's falsehood.
(1-4)
[[David]] cursed by Shimei.
(5-14)
Ahithophel's counsel.
(15-23)
'''Verses''' 1-4
Ziba belied Mephibosheth. Great men ought always to be jealous of flatterers, and to be careful that they hear both sides.
'''Verses''' 5-14
[[David]] bore Shimei's curses much better than Ziba's flatteries; by these he was brought to pass a wrong judgment on another, by those to pass a right judgment on himself: the world's smiles are more dangerous than its frowns. Once and again [[David]] spared Saul's life, while [[Saul]]sought his. But innocence is no defence against malice and falsehood; nor are we to think it strange, if we are charged with that which we have been most careful to keep ourselves from. It is well for us, that men are not to be our judges, but He whose judgment is according to truth. See how patient [[David]] was under this abuse. Let this remind us of [[Christ]], who prayed for those who reviled and crucified him. A humble spirit will turn reproaches into reproofs, and get good from them, instead of being provoked by them. [[David]] the hand of [[God]] in it, and comforts himself that [[God]] would bring good out of his affliction. We may depend upon [[God]] to repay, not only our services, but our sufferings.
'''Verses''' 15-23
The wisest counsellors of that age were Ahithophel and Hushai: Absalom thinks himself sure of success, when he has both; on them he relies, and consults not the ark, though he had that with him. But miserable counsellors were they both. Hushai would never counsel him to do wisely. Ahithophel counselled him to do wickedly; and so did as effectually betray him, as he did, who was designedly false to him: for they that advise men to [[sin]], certainly advise them to their hurt. After all, honesty is the best policy, and will be found so in the long run. Ahithophel gave wicked counsel to [[Absalom]]; to render himself so hateful to his father, that he would never be reconciled to him; this cursed policy was of the devil. How desperately wicked is the human heart!
----
'''Chapter''' 17
''Chapter Outline''
Ahithophel's counsel overthrown.
(1-21)
He hangs himself, [[Absalom]] pursues [[David]].
(22-29)
'''Verses''' 1-21
Here was a wonderful effect of [[Divine]] Providence blinding Absalom's mind and influencing his heart, that he could not rest in Ahithophel's counsel, and that he should desire Hushai's advice. But there is no contending with that [[God]] who can arm a man against himself, and destroy him by his own mistakes and passions. Ahithophel's former counsel was followed, for [[God]] intended to correct [[David]]; but his latter counsel was not followed, for [[God]] meant not to destroy him. He can overrule all counsels. Whatever wisdom or help any man employs or affords, the success is from [[God]] alone, who will not let his people perish.
'''Verses''' 22-29
Ahithophel hanged himself for vexation that his counsel was not followed. That will break a proud man's [[heart]] which will not break a humble man's sleep. He thought himself in danger, concluding, that, because his counsel was not followed, Absalom's cause would fail; and to prevent a possible public execution, he does justice upon himself. Thus the breath is stopped, and the head laid low, from which nothing could be expected but mischief. [[Absalom]] chased his father. But observe how [[God]] sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families. Our King needs not our help; but he assures us, that what we do for the least of his brethren, who are sick, poor, and destitute, shall be accepted and recompensed as if done to himself
----
'''Chapter''' 18
''Chapter Outline''
Absalom's army defeated.
(1-8)
He is slain.
(9-18)
[[David]]'s over-sorrow.
(19-33)
'''Verses''' 1-8
How does [[David]] render good for evil! [[Absalom]] would have only [[David]] smitten; [[David]] would have only [[Absalom]] spared. This seems to be a resemblance of man's wickedness towards [[God]], and [[God]]'s [[mercy]] to man, of which it is hard to say which is most amazing. Now the [[Israelites]] see what it is to take counsel against the [[Lord]] and his anointed.
'''Verses''' 9-18
Let young people look upon [[Absalom]], hanging on a tree, accursed, forsaken of heaven and earth; there let them read the [[Lord]]'s abhorrence of rebellion against parents. Nothing can preserve men from misery and contempt, but heavenly wisdom and the [[grace]] of [[God]].
'''Verses''' 19-33
By directing [[David]] to give [[God]] thanks for his victory, Ahimaaz prepared him for the news of his son's death. The more our hearts are fixed and enlarged, in thanksgiving to [[God]] for our mercies, the better disposed we shall be to bear with patience the afflictions mixed with them. Some think [[David]]'s wish arose from concern about Absalom's everlasting state; but he rather seems to have spoken without due thought. He is to be blamed for showing so great fondness for a graceless son. Also for quarrelling with [[Divine]] justice. And for opposing the justice of the nation, which, as king, he had to administer, and which ought to be preferred before natural affection. The best men are not always in a good frame; we are apt to over-grieve for what we over-loved. But while we learn from this example to watch and pray against sinful indulgence, or neglect of our children, may we not, in [[David]], perceive a shadow of the [[Saviour]]'s love, who wept over, prayed for, and even suffered death for mankind, though vile rebels and enemies.
----
'''Chapter''' 19
''Chapter Outline''
Joab causes [[David]] to cease mourning.
(1-8)
[[David]] returns to Jordan.
(9-15)
He [[pardon]] s Shimei.
(16-23)
Mephibosheth excused.
(24-30)
[[David]]'s parting with Barzillai.
(31-39)
[[Israel]] quarrels with [[Judah]].
(40-43)
'''Verses''' 1-8
To continue to lament for so bad a son as [[Absalom]], was very unwise, and very unworthy. Joab censures [[David]], but not with proper respect and deference to his sovereign. A plain case may be fairly pleaded with those above us, and they may be reproved for what they do amiss, but it must not be with rudeness and insolence. Yet [[David]] took the reproof and the counsel, prudently and mildly. Timely giving way, usually prevents the ill effects of mistaken measures.
'''Verses''' 9-15
[[God]]'s providence, by the priests' persuasions and Amasa's interest, brought the people to resolve the recall of the king. [[David]] stirred not till he received this invitation. Our [[Lord]] [[Jesus]] will rule in those that invite him to the throne in their hearts, and not till he is invited. He first bows the heart, and makes it willing in the day of his power, then rules in the midst of his enemies, Ps 110:2, 3.
'''Verses''' 16-23
Those who now slight and abuse the Son of [[David]], would be glad to make their [[peace]] when he shall come in his glory; but it will be too late. Shimei lost no time. His abuse had been personal, and with the usual right feeling of good men, [[David]] could more easily forgive it.
'''Verses''' 24-30
[[David]] recalls the forfeiture of Mephibosheth's estate; and he expressed [[joy]] for the king's return. A good man contentedly bears his own losses, while he sees [[Israel]] in [[peace]], and the Son of [[David]] exalted.
'''Verses''' 31-39
Barzillai thought he had done himself honour in doing the king any service. Thus, when the saints shall be called to inherit the kingdom, they will be amazed at the recompence being so very far beyond the service, Mt 25:37. A good man would not go any where to be burdensome; or, will rather be so to his own house than to another's. It is good for all, but especially becomes old people, to think and speak much of dying. The grave is ready for me, let me go and get ready for it.
'''Verses''' 40-43
The men of [[Israel]] though themselves despised, and the fiercer words of the men of [[Judah]] produced very bad effects. Much evil might be avoided, if men would watch against pride, and remember that a soft answer turneth away wrath. Though we have right and reason on our side, if we speak it with fierceness, [[God]] is displeased.
----
'''Chapter''' 20
''Chapter Outline''
Sheba's rebellion.
(1-3)
Amasa slain by Joab.
(4-13)
Sheba takes refuge in Abel.
(14-22)
[[David]]'s officers.
(23-26)
'''Verses''' 1-3
One trial arises after another for our good, till we reach the place where [[sin]] and sorrow are for ever done away. Angry disputers misunderstand or misconstrue one another's words; proud men will have every thing their own way, or wholly refuse their assistance. The favour of the many is not to be depended upon; and what have others to expect, when Hosanna to the Son of [[David]] was soon changed to Crucify him, crucify him?
'''Verses''' 4-13
Joab barbarously murdered Amasa. The more plot there is in a [[sin]], the worse it is. Joab contentedly sacrificed the interest both of the king and the kingdom to his personal revenge. But one would wonder with what face a murderer could pursue a traitor; and how, under such a load of guilt, he had courage to enter upon danger: his conscience was seared.
'''Verses''' 14-22
Justly is that place attacked, which dares to harbour a traitor; nor will the [[heart]] fare better which indulges rebellious lusts, that will not have [[Christ|Jesus Christ]] to reign over them. A discreet woman, by her prudent management, satisfied Joab, and yet saved the city. [[Wisdom]] is not confined to rank or sex; it consists not in deep knowledge; but in understanding how to act as matters arise, that troubles may be turned away and benefits secured. A great deal of mischief would be prevented, if contending parties would understand one another. Let both sides be undeceived. The single condition of [[peace]] is, the surrender of the traitor. It is so in [[God]]'s dealing with the soul, when besieged by conviction and distress; [[sin]] is the traitor; the beloved lust is the rebel: part with that, cast away the transgression, and all shall be well. There is no [[peace]] on any other terms.
'''Verses''' 23-26
Here is the state of [[David]]'s court, after his restoration. It is well when able men are appointed to discharge public duties; let all seek to perform those duties, as faithful servants to the Son of [[David]].
----
'''Chapter''' 21
''Chapter Outline''
The Gibeonites avenged.
(1-9)
Rizpah's care for the bodies of Saul's descendants.
(10-14)
Battles with the [[Philistines]].
(15-22)
'''Verses''' 1-9
Every affliction arises from [[sin]], and should lead us to repent and humble ourselves before [[God]]; but some troubles especially show that they are sent to bring [[sin]] to remembrance. [[God]]'s judgments often look a great way back, which requires us to do so, when we are under his rebukes. It is not for us to object against the people's smarting for the [[sin]] of their king; perhaps they helped him. Nor against this generation suffering for the [[sin]] of the last. [[God]] often visits the sins of the fathers upon the children, and he gives no account of any matters. Time does not wear out the guilt of sin; nor can we build hopes of escape upon the delay of judgments. If we cannot understand all the reasons of Providence in this matter, still we have no right to demand that [[God]] should acquaint us with those reasons. It must be right, because it is the will of [[God]], and in the end it will be proved to be so. Money is no satisfaction for blood. It should seem, Saul's posterity trod in his steps, for it is called a bloody house. It was the spirit of the family, therefore they are justly reckoned with for his [[sin]], as well as for their own. The Gibeonites did not require this out of malice against [[Saul]]or his family. It was not to gratify any revenge, but for the public good. They were put to [[death]] at the beginning of harvest; they were thus sacrificed to turn away the wrath of Almighty [[God]], who had withheld the harvest-mercies for some years past, and to obtain his favour in the present harvest. In vain do we expect [[mercy]] from [[God]], unless we do justice upon our sins. Executions must not be thought cruel, which are for the public welfare.
'''Verses''' 10-14
That a guilty land should enjoy many years of plenty, calls for gratitude; and we need not wonder misused abundance should be punished with scarcity; yet how few are disposed to ask of the [[Lord]] concerning the sinful cause, while numbers search for the second causes by which he is pleased to work! But the [[Lord]] will plead the cause of those who cannot or will not avenge themselves; and the [[prayer]]s of the poor are of great power. When [[God]] sent rain to water the earth, these bodies were buried, for then it appeared that [[God]] was entreated for the land. When justice is done on earth, vengeance from heaven ceases. [[God]] is pacified, and is entreated for us through [[Christ]], who was hanged on a tree, and so made a curse for us, to do away our guilt, though he was himself guiltless.
'''Verses''' 15-22
These events seem to have taken place towards the end of [[David]]'s reign. [[David]] fainted, but he did not flee, and [[God]] sent help in the time of need. In spiritual conflicts, even strong saints sometimes wax faint; then [[Satan]] attacks them furiously; but those who stand their ground and resist him, shall be relieved and made more than conquerors. Death is a [[Christian]]'s last enemy, and a son of Anak; but through Him that triumphed for us, [[believer]]s shall be more than conquerors at last, even over that enemy.
----
'''Chapter''' 22
[[David]]'s psalm of thanksgiving.
--This Chapter is a psalm of praise; we find it afterwards nearly as Ps 18. They that [[trust]] [[God]] in the way of duty, shall find him a present help in their greatest dangers: [[David]] did so. Remarkable preservations should be particularly mentioned in our praises. We shall never be delivered from all enemies till we get to heaven. [[God]] will preserve all his people, 2Ti 4:18. Those who receive signal mercies from [[God]], ought to give him the glory. In the day that [[God]] delivered [[David]], he sang this song. While the [[mercy]] is fresh, and we are most affected with it, let the thank-offering be brought, to be kindled with the fire of that affection. All his joys and hopes close, as all our hopes should do, in the great [[Redeemer]].
----
'''Chapter''' 23
''Chapter Outline''
[[David]]'s last words.
(1-7)
[[David]]'s mighty men.
(8-39)
'''Verses''' 1-7
These words of [[David]] are very worthy of regard. Let those who have had long experience of [[God]]'s goodness, and the pleasantness of heavenly wisdom, when they come to finish their course, bear their testimony to the truth of the promise. [[David]] avows his [[Divine]] inspiration, that the [[Spirit]] of [[God]] spake by him. He, and other holy men, spake and wrote as they were moved by the [[Holy Spirit|Holy Ghost]]. In many things he had his own neglect and wrong conduct to blame. But [[David]] comforted himself that the [[Lord]] had made with him an everlasting covenant. By this he principally intended the covenant of [[mercy]] and [[peace]], which the [[Lord]] made with him as a sinner, who believed in the promised [[Saviour]], who embraced the promised blessing, who yielded up himself to the [[Lord]], to be his redeemed servant. Believers shall for ever enjoy covenant blessings; and [[God]] the Father, Son, and [[Holy Spirit|Holy Ghost]], shall be for ever glorified in their [[salvation]]. Thus [[pardon]] , righteousness, grace, and [[eternal life]], are secured as the gift of [[God]] through [[Jesus]] [[Christ]]. There is an infinite fulness of [[grace]] and all blessings treasured up in [[Christ]], for those who seek his [[salvation]]. This covenant was all [[David]]'s [[salvation]], he so well knew the holy law of [[God]] and the extent of his own sinfulness, that he perceived what was needful for his own case in this [[salvation]]. It was therefore all his desire. In comparison, all earthly objects lost their attractions; he was willing to give them up, or to die and leave them, that he might enjoy full happiness, Ps 73:24-28. Still the power of evil, and the weakness of his faith, hope, and love, were his grief and burden. Doubtless he would have allowed that his own slackness and want of care were the cause; but the hope that he should soon be made perfect in glory, encouraged him in his dying moments.
'''Verses''' 8-39
[[David]] once earnestly longed for the water at the well of [[Bethlehem]]. It seems to be an instance of weakness. He was thirsty; with the water of that well he had often refreshed himself when a youth, and it was without due thought that he desired it. Were his valiant men so forward to expose themselves, upon the least hint of their prince's mind, and so eager to please him, and shall not we long to approve ourselves to our [[Lord]] [[Jesus]], by ready compliance with his will, as shown us by his word, Spirit, and providence? But [[David]] poured out the water as a drink-offering to the [[Lord]]. Thus he would cross his own foolish fancy, and punish himself for indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself. Did [[David]] look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for purchasing which our blessed [[Saviour]] shed his blood? Let all beware of neglecting so great [[salvation]].
----
'''Chapter''' 24
''Chapter Outline''
[[David]] numbers the people.
(1-9)
He chooses the pestilence.
(10-15)
The staying the pestilence.
(16, 17)
[[David]]'s sacrifice, The plague removed.
(18-25)
'''Verses''' 1-9
For the people's [[sin]] [[David]] was left to act wrong, and in his chastisement they received punishment. This example throws light upon [[God]]'s government of the world, and furnishes a useful lesson. The pride of [[David]]'s heart, was his [[sin]] in numbering of the people. He thought thereby to appear the more formidable, trusting in an arm of flesh more than he should have done, and though he had written so much of trusting in [[God]] only. [[God]] judges not of [[sin]] as we do. What appears to us harmless, or, at least, but a small offence, may be a great [[sin]] in the eye of [[God]], who discerns the thoughts and intents of the heart. Even ungodly men can discern evil tempers and wrong conduct in [[believer]]s, of which they themselves often remain unconscious. But [[God]] seldom allows those whom he loves the pleasures they sinfully covet.
'''Verses''' 10-15
It is well, when a man has sinned, if he has a [[heart]] within to smite him for it. If we confess our sins, we may pray in [[faith]] that [[God]] would forgive them, and take away, by [[pardon]] ing [[mercy]], that [[sin]] which we cast away by sincere repentance. What we make the matter of our pride, it is just in [[God]] to take from us, or make bitter to us, and make it our punishment. This must be such a punishment as the people have a large share in, for though it was [[David]]'s [[sin]] that opened the sluice, the sins of the people all contributed to the flood. In this difficulty, [[David]] chose a judgment which came immediately from [[God]], whose mercies he knew to be very great, rather than from men, who would have triumphed in the miseries of [[Israel]], and have been thereby hardened in their [[idolatry]]. He chose the pestilence; he and his family would be as much exposed to it as the poorest [[Israel]]ite; and he would continue for a shorter time under the [[Divine]] rebuke, however severe it was. The rapid destruction by the pestilence shows how easily [[God]] can bring down the proudest sinners, and how much we owe daily to the [[Divine]] patience.
'''Verses''' 16, 17
Perhaps there was more wickedness, especially more pride, and that was the [[sin]] now chastised, in [[Jerusalem]] than elsewhere, therefore the hand of the destroyer is stretched out upon that city; but the [[Lord]] repented him of the evil, changed not his mind, but his way. In the very place where [[Abraham]] was stayed from slaying his son, this angel, by a like countermand, was stayed from destroying [[Jerusalem]]. It is for the sake of the great Sacrifice, that our forfeited lives are preserved from the destroying angel. And in [[David]] is the spirit of a true shepherd of the people, offering himself as a sacrifice to [[God]], for the [[salvation]] of his subjects.
'''Verses''' 18-25
[[God]]'s encouraging us to offer to him spiritual sacrifices, is an evidence of his reconciling us to himself. [[David]] purchased the ground to build the altar. [[God]] hates robbery for burnt-offering. Those know not what [[religion]] is, who chiefly care to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. For what have we our substance, but to honour [[God]] with it; and how can it be better bestowed? See the building of the altar, and the offering proper sacrifices upon it. Burnt-offerings to the [[glory]] of [[God]]'s justice; [[peace]]-offerings to the [[glory]] of his [[mercy]]. [[Christ|Jesus Christ]] is our Altar, our Sacrifice; in him alone we may expect to escape his wrath, and to find favour with [[God]]. Death is destroying all around, in so many forms, and so suddenly, that it is madness not to expect and prepare for the close of life.
{{mhc bottom}}
topic_name = Matthew Henry Concise Bible Commentary : Samuel |
subtopics = [[Samuel]]
* [[King Saul]]
* [[King David]] |
opinion_pieces = {{short_opinions}}
* [[Text:EBD:Samuel, Books of|Easton's Bible Dictionary entry on Samuel]] |
}}
Read the book of [[2 Samuel]] from the [[Holy Bible|Bible]]
{{chapters}}
[[2 Samuel 1|1]]
[[2 Samuel 2|2]]
[[2 Samuel 3|3]]
[[2 Samuel 4|4]]
[[2 Samuel 5|5]]
[[2 Samuel 6|6]]
[[2 Samuel 7|7]]
[[2 Samuel 8|8]]
[[2 Samuel 9|9]]
[[2 Samuel 10|10]]
[[2 Samuel 11|11]]
[[2 Samuel 12|12]]
[[2 Samuel 13|13]]
[[2 Samuel 14|14]]
[[2 Samuel 15|15]]
[[2 Samuel 16|16]]
[[2 Samuel 17|17]]
[[2 Samuel 18|18]]
[[2 Samuel 19|19]]
[[2 Samuel 20|20]]
[[2 Samuel 21|21]]
[[2 Samuel 22|22]]
[[2 Samuel 23|23]]
[[2 Samuel 24|24]]
==Commentary==
[[Text:MHC Concise 2 Samuel 1|1]]
[[Text:MHC Concise 2 Samuel 2|2]]
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[[Text:MHC Concise 2 Samuel 4|4]]
[[Text:MHC Concise 2 Samuel 5|5]]
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[[Text:MHC Concise 2 Samuel 8|8]]
[[Text:MHC Concise 2 Samuel 9|9]]
[[Text:MHC Concise 2 Samuel 10|10]]
[[Text:MHC Concise 2 Samuel 11|11]]
[[Text:MHC Concise 2 Samuel 12|12]]
[[Text:MHC Concise 2 Samuel 13|13]]
[[Text:MHC Concise 2 Samuel 14|14]]
[[Text:MHC Concise 2 Samuel 15|15]]
[[Text:MHC Concise 2 Samuel 16|16]]
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[[Text:MHC Concise 2 Samuel 21|21]]
[[Text:MHC Concise 2 Samuel 22|22]]
[[Text:MHC Concise 2 Samuel 23|23]]
[[Text:MHC Concise 2 Samuel 24|24]]
{{mhc import}}
'''Commentary on the [[2 Samuel|Second Book of Samuel]]'''
Book of [[2 Samuel]]
This book is the history of the reign of king [[David]]. It relates his victories, the growth of the prosperity of [[Israel]], and his reformation of the state of [[religion]]. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king [[David]] is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.
----
'''Chapter''' 1
''Chapter Outline''
Tidings brought to [[David]] of the [[death]] of Saul.
(1-10)
The Amalekite is put to death.
(11-16)
[[David]]'s lamentation for [[Saul]]and [[Jonathan]].
(17-27)
'''Verses''' 1-10
The blow which opened [[David]]'s way to the throne was given about the time he had been sorely distressed. Those who commit their concerns to the [[Lord]], will quietly abide his will. It shows that he desired not Saul's death, and he was not impatient to come to the throne.
'''Verses''' 11-16
[[David]] was sincere in his mourning for Saul; and all with him humbled themselves under the hand of [[God]], laid so heavily upon [[Israel]] by this defeat. The man who brought the tidings, [[David]] put to death, as a murderer of his prince. [[David]] herein did not do unjustly; the Amalekite confessed the crime. If he did as he said, he deserved to die for treason; and his lying to [[David]], if indeed it were a lie, proved, as sooner or later that [[sin]] will prove, lying against himself. Hereby [[David]] showed himself zealous for public justice, without regard to his own private interest.
'''Verses''' 17-27
Kasheth, or "the bow," probably was the title of this mournful, funeral song. [[David]] does not commend [[Saul]]for what he was not; and says nothing of his piety or goodness. [[Jonathan]] was a dutiful son, [[Saul]]an affectionate father, therefore dear to each other. [[David]] had reason to say, that [[Jonathan]]'s [[love]] to him was wonderful. Next to the love between [[Christ|Jesus Christ]] and his people, that affection which springs form it, produces the strongest friendship. The trouble of the [[Lord]]'s people, and triumphs of his enemies, will always grieve true [[believer]]s, whatever advantages they may obtain by them.
----
'''Chapter''' 2
''Chapter Outline''
[[David]] made king in Hebron.
(1-7)
[[Text:EBD:Abner|Abner]] makes Ishbosheth king Battle between [[Text:EBD:Abner|Abner]]'s men and those of Joab.
(8-17)
Asahel slain by [[Text:EBD:Abner|Abner]].
(25-32)
Both parties retreat.
(18-24)
'''Verses''' 1-7
After the [[death]] of Saul, many went to [[David]] at Ziklag, 1Ch 12:22, but he trusted in [[God]] who promised him the kingdom, to give it in his own time and manner. Yet assurance of [[hope]] in [[God]]'s promise, will quicken pious endeavours. If I be chosen to the crown of life, it does not follow, Then I will do nothing; but, Then I will do all that [[God]] directs me. This good use [[David]] made of his election, and so will all whom [[God]] has chosen. In all our journeys and removes, it is comfortable to see [[God]] going before us; and we may do so, if by [[faith]] and [[prayer]] we set Him before us. [[God]], according to the promise, directed [[David]]'s path. [[David]] rose gradually: thus the kingdom of the [[Messiah]], the Son of [[David]], is set up by degrees; he is [[Lord]] of all, but we see not yet all things put under him.
'''Verses''' 8-17
The nation in general refused [[David]]. By this the [[Lord]] trained up his servant for future honour and usefulness; and the tendency of true [[godliness]] was shown in his behaviour while passing through various difficulties. [[David]] was herein a type of [[Christ]], whom [[Israel]] would not submit to, though anointed of the Father to be a Prince and a [[Saviour]] to them. [[Text:EBD:Abner|Abner]] meant, Let the young men fight before us, when he said, Let them play before us: fools thus make a mock at sin. But he is unworthy the name of a man, that can thus trifle with human blood.
'''Verses''' 18-24
Death often comes by ways we least suspect. We are often betrayed by the accomplishments we are proud of! Asahel's swiftness, which he presumed so much upon, did him no service, but hastened his end.
'''Verses''' 25-32
[[Text:EBD:Abner|Abner]] appeals to Joab concerning the miserable consequences of a civil war. Those who make light of such unnatural contests, will find that they are bitterness to all concerned. How easy it is for men to use reason, when it makes for them, who would not use it, if it made against them! See how the issue of things alter men's minds! The same thing which looked pleasant in the morning, at night looked dismal. Those who are most forward to enter into contention, will repent before they have done with it, and had better leave it off before it be meddled with, as [[Solomon]] advises. This is true of every [[sin]], oh that men would consider it in time, that it will be bitterness in the latter end! Asahel's funeral is here mentioned. Distinctions are made between the dust of some and that of others; but in the resurrection no difference will be made, but between the godly and ungodly, which will remain for ever.
----
'''Chapter''' 3
''Chapter Outline''
[[David]]'s power increases His family.
(1-6)
[[Text:EBD:Abner|Abner]] revolts to [[David]].
(7-21)
Joab kills [[Text:EBD:Abner|Abner]] [[David]] mourns for him.
(22-39)
'''Verses''' 1-6
The length of this war tried the [[faith]] and patience of [[David]], and made his settlement at last the more welcome. The contest between [[grace]] and corruption in the hearts of [[believer]]s, may fitly be compared to this warfare. There is a long war between them, the flesh lusting against the spirit, and the spirit against the flesh; but as the work of [[holiness]] is carried on, corruption, like the house of Saul, grows weaker and weaker; while grace, like the house of [[David]], grows stronger and stronger.
'''Verses''' 7-21
Many, like [[Text:EBD:Abner|Abner]], are not above committing base crimes, who are too proud to bear reproof, or even the suspicion of being guilty. While men go on in [[sin]], and apparently without concern, they are often conscious that they are fighting against [[God]]. Many mean to serve their own purposes; and will betray those who [[trust]] them, when they can get any advantage. Yet the [[Lord]] serves his own designs, even by those who are thus actuated by revenge, ambition, or lust; but as they intend not to honour him, in the end they will be thrown aside with contempt. There was real generosity both to Michal and to the memory of Saul, in [[David]]'s receiving the former, remembering probably how once he owed his life to her affection, and knowing that she was separated from him partly by her father's authority. Let no man set his [[heart]] on that which he is not entitled to. If any disagreement has separated husband and wife, as they expect the blessing of [[God]], let them be reconciled, and live together in love.
'''Verses''' 22-39
Judgments are prepared for such scorners as [[Text:EBD:Abner|Abner]]; but Joab, in what he did, acted wickedly. [[David]] laid [[Text:EBD:Abner|Abner]]'s murder deeply to heart, and in many ways expressed his detestation of it. The guilt of blood brings a curse upon families: if men do not avenge it, [[God]] will. It is a sad thing to die like a fool, as they do that any way shorten their own days, and those who make no provision for another world. Who would be fond of power, when a man may have the name of it, and must be accountable for it, yet is hampered in the use of it? [[David]] ought to have done his duty, and then trusted [[God]] with the issue. Carnal policy spared Joab. The Son of [[David]] may long delay, but never fails to punish impenitent sinners. He who now reigns upon the throne of [[David]], has a kingdom of a nobler kind. Whatever He doeth, is noticed by all his willing people, and is pleasing to them.
----
'''Chapter''' 4
''Chapter Outline''
Ishbosheth murdered.
(1-7)
[[David]] puts to [[death]] the murderers.
(8-12)
'''Verses''' 1-7
See how Ishbosheth was murdered! When those difficulties dispirit us, which should sharpen our endeavours, we betray both our heavenly crowns and our earthly lives. Love not sleep, lest thou come to poverty and ruin. The idle soul is an easy prey to the destroyer. We know not when and where [[death]] will meet us. When we lie down to sleep, we are not sure that we may not sleep the sleep of [[death]] before we awake; nor do we know from what hand the death-blow may come.
'''Verses''' 8-12
A person may be glad to obtain his just wishes, and yet really regret the means by which he receives them. He may be sorry for the [[death]] of a person by which he is a gainer. These men shed innocent blood, from the basest motives. [[David]] justly executed vengeance upon them. He would not be beholden to any to help him by unlawful practices. [[God]] had helped him over many a difficulty, and through many a danger, therefore he depended upon him to crown and complete his own work. He speaks of his redemption from all adversity, as a thing done; though he had many storms yet before him, he knew that He who had delivered, would deliver.
----
'''Chapter''' 5
''Chapter Outline''
[[David]] king over all [[Israel]].
(1-5)
He takes the strong-hold of [[Zion]].
(6-10)
[[David]]'s kingdom established.
(11-16)
He defeats the [[Philistines]].
(17-25)
'''Verses''' 1-5
[[David]] was anointed king a third time. His advances were gradual, that his [[faith]] might be tried, and that he might gain experience. Thus his kingdom typified that of the [[Messiah]], which was to come to its height by degrees. Thus [[Jesus]] became our Brother, took upon him our nature, dwelt in it that he might become our Prince and [[Saviour]]: thus the humbled sinner takes encouragement from the endearing relation, applies for his [[salvation]], submits to his authority, and craves his protection.
'''Verses''' 6-10
The enemies of [[God]]'s people are often very confident of their own strength, and most secure when their day to fall draws nigh. But the pride and insolence of the Jebusites animated [[David]], and the [[Lord]] [[God]] of hosts was with him. Thus in the day of [[God]]'s power, [[Satan]]'s strong-hold, the human heart, is changed into a habitation of [[God]] through the [[Spirit]], and into a throne on which the Son of [[David]] rules, and brings every thought into obedience to himself. May He thus come, and claim, and cleanse, each of our hearts; and, destroying every idol, may he reign there for ever!
'''Verses''' 11-16
[[David]]'s house was not the worse, nor the less fit to be dedicated to [[God]], for being built by the sons of the stranger. It is prophesied of the [[gospel]] [[church]], The sons of strangers shall build up thy walls, and their kings shall minister unto thee, Isa 60:10. [[David]]'s government was rooted and built up. [[David]] was established king; so is the Son of [[David]], and all who, through him, are made to our [[God]] kings and priests. Never had the nation of [[Israel]] appeared so great as it began now to be. Many have the favour and [[love]] of [[God]], yet do not perceive it, and so want the comfort of it; but to be exalted to that, and to perceive it, is happiness. [[David]] owned it was for his people's sake [[God]] had done great things for him; that he might be a blessing to them, and that they might be happy under him.
'''Verses''' 17-25
The [[Philistines]] considered not that [[David]] had the presence of [[God]] with him, which [[Saul]]had forfeited and lost. The kingdom of the [[Messiah]], as soon as it was set up in the world, was thus attacked by the powers of darkness. The heathen raged, and the kings of the earth set themselves to oppose it; but all in vain, Ps 2:1, &c. The destruction will turn, as this did, upon [[Satan]]'s own kingdom. [[David]] owns dependence on [[God]] for victory; and refers himself to the good pleasure of [[God]], Wilt thou do it? The assurance [[God]] has given us of victory over our spiritual enemies, should encourage us in our spiritual conflicts. [[David]] waited till [[God]] moved; he stirred then, but not till then. He was trained up in dependence on [[God]] and his providence. [[God]] performed his promise, and [[David]] failed not to improve his advantages. When the kingdom of the [[Messiah]] was to be set up, the apostles, who were to beat down the devil's kingdom, must not attempt any thing till they received the promise of the [[Spirit]]; who came with a sound from heaven, as of a rushing, mighty wind, Ac 2:2.
----
'''Chapter''' 6
''Chapter Outline''
The ark removed from Kirjath-jearim.
(1-5)
Uzzah smitten for touching the ark, Obed-edom blessed.
(6-11)
[[David]] brings the ark to [[Zion]].
(12-19)
Michal's ill conduct.
(20-23)
'''Verses''' 1-5
[[God]] is present with the souls of his people, when they want the outward tokens of his presence; but now [[David]] is settled in the throne, the honour of the ark begins to revive. Let us learn hence, to think and to speak highly of [[God]]; and to think and speak honourably of holy ordinances, which are to us as the ark was unto [[Israel]], the tokens of [[God]]'s presence, Mt 28:20. [[Christ|Jesus Christ]] is our Ark; in and by him [[God]] manifests his favour, and accepts our [[prayer]]s and praises. The ark especially typified [[Christ|Jesus Christ]] and his mediation, in which the name of [[Jehovah]] and all his glories are displayed. The priests should have carried the ark upon their shoulders. [[Philistines]] may carry the ark in a cart without suffering for it; but if [[Israelites]] do so, it is at their peril, because this was not what [[God]] appointed.
'''Verses''' 6-11
Uzzah was struck dead for touching the ark. [[God]] saw presumption and irreverence in Uzzah's heart. Familiarity, even with that which is most awful, is apt to breed contempt. If it were so great a crime for one to lay hold on the ark of the covenant who had no right to do so, what is it for those to lay claim to the privileges of the covenant that come not up to the terms of it? Obed-edom opened his doors without fear, knowing the ark was a savour of [[death]] unto [[death]] to those only who treated it wrong. The same hand that punished Uzzah's proud presumption, rewarded Obed-edom's humble boldness. Let none think the worse of the [[gospel]] for the judgments on those that reject it, but consider the blessings it brings to all who receive it. Let masters of families be encouraged to keep up [[religion]] in their families. It is good to live in a family that entertains the ark, for all about it will fare the better.
'''Verses''' 12-19
It became evident, that happy was the man who had the ark near him. [[Christ|Jesus Christ]] is indeed a Stone of stumbling, and a Rock of offence, to those that are disobedient; but to those that believe, he is a Corner-stone, elect, precious, 1Pe 2:6-8. Let us be religious. Is the ark a blessing to others' houses? We may have it, and the blessing of it, without fetching it away from our neighbours. [[David]], at first setting out, offered sacrifices to [[God]]. We are likely to speed in our enterprises, when we begin with [[God]], and give diligence to seek [[peace]] with him. And we are so unworthy, and our services are so defiled, that all our joy in [[God]] must be connected with [[Repentance|repentance]] and [[faith]] in the [[Redeemer]]'s atoning blood. [[David]] attended with high expressions of joy. We ought to serve [[God]] with our whole body and soul, and with every endowment and power we possess. On this occasion [[David]] laid aside his royal robes, and put on a plain linen dress. [[David]] prayed with and for the people, and as a prophet, solemnly blessed them in the name of the [[Lord]].
'''Verses''' 20-23
[[David]] returned to bless his household, to pray with them, and for them, and to offer up family thanksgiving for this national [[mercy]]. It is angels' work to [[worship]] [[God]], surely that cannot lower the greatest of men. But even the palaces of princes are not free from family troubles. Exercises of [[religion]] appear mean in the eyes of those who have little or no [[religion]] themselves. If we can approve ourselves to [[God]] in what we do in [[religion]], and do it as before the [[Lord]], we need not heed reproach. Piety will have its praise: let us not be indifferent in it, nor afraid or ashamed to own it. [[David]] was contented to justify himself, and he did not further reprove or blame Michal's insolence; but [[God]] punished her. Those that honour [[God]], he will honour; but those that despise him, and his servants and service, shall be lightly esteemed.
----
'''Chapter''' 7
''Chapter Outline''
[[David]]'s care for the ark.
(1-3)
[[God]]'s covenant with [[David]].
(4-17)
His [[prayer]] and thanksgiving.
(18-29)
'''Verses''' 1-3
[[David]] being at rest in his palace, considered how he might best employ his leisure and prosperity in the service of [[God]]. He formed a design to build a [[temple]] for the ark. Nathan here did not speak as a prophet, but as a godly man, encouraging [[David]] by his private judgment. We ought to do all we can to encourage and promote the good purposes and designs of others, and, as we have opportunity, to forward a good work.
'''Verses''' 4-17
Blessings are promised to the family and posterity of [[David]]. These promises relate to [[Solomon]], [[David]]'s immediate successor, and the royal line of [[Judah]]. But they also relate to [[Christ]], who is often called [[David]] and the Son of [[David]]. To him [[God]] gave all power in heaven and earth, with authority to execute judgment. He was to build the [[gospel]] temple, a house for [[God]]'s name; the spiritual [[temple]] of true [[believer]]s, to be a habitation of [[God]] through the [[Spirit]]. The establishing of his house, his throne, and his kingdom for ever, can be applied to no other than to [[Christ|Jesus Christ]] and his kingdom: [[David]]'s house and kingdom long since came to an end. The committing iniquity cannot be applied to the [[Messiah]] himself, but to his spiritual seed; true [[believer]]s have infirmities, for which they must expect to be corrected, though they are not cast off.
'''Verses''' 18-29
[[David]]'s [[prayer]] is full of the breathings of devout affection toward [[God]]. He had low thoughts of his own merits. All we have, must be looked upon as [[Divine]] gifts. He speaks very highly and honourably of the [[Lord]]'s favours to him. Considering what the character and condition of man is, we may be amazed that [[God]] should deal with him as he does. The promise of [[Christ|Jesus Christ]] includes all; if the [[Lord]] [[God]] be ours, what more can we ask, or think of? Eph 3:20. He knows us better than we know ourselves; therefore let us be satisfied with what he has done for us. What can we say more for ourselves in our [[prayer]]s, than [[God]] has said for us in his promises? [[David]] ascribes all to the free [[grace]] of [[God]]. Both the great things He had done for him, and the great things He had made known to him. All was for his word's sake, that is, for the sake of [[Christ|Jesus Christ]] the eternal Word. Many, when they go to pray, have their hearts to seek, but [[David]]'s [[heart]] was found, that is, it was fixed; gathered in from its wanderings, entirely engaged to the duty, and employed in it. That [[prayer]] which is from the tongue only, will not please [[God]]; it must be found in the heart; that must be lifted up and poured out before [[God]]. He builds his faith, and hopes to speed, upon the sureness of [[God]]'s promise. [[David]] prays for the performance of the promise. With [[God]], saying and doing are not two things, as they often are with men; [[God]] will do as he hath said. The promises of [[God]] are not made to us by name, as to [[David]], but they belong to all who believe in [[Jesus]] [[Christ]], and plead them in his name.
----
'''Chapter''' 8
''Chapter Outline''
[[David]] subdues the [[Philistines]], the Moabites, and the Syrians.
(1-8)
The spoil dedicated.
(9-14)
[[David]]'s government and officers.
(15-18)
'''Verses''' 1-8
[[David]] subdued the [[Philistines]]. They had long been troublesome to [[Israel]]. And after the long and frequent struggles the saints have with the powers of darkness, like [[Israel]] with the [[Philistines]], the Son of [[David]] shall tread them all under foot, and make the saints more than conquerors. He smote the Moabites, and made them tributaries to [[Israel]]. Two parts he destroyed, the third part he spared. The line that was to keep alive, though it was but one, is ordered to be a full line. Let the line of [[mercy]] be stretched to the utmost. He smote the Syrians. In all these wars [[David]] was protected, for this in his psalms he often gives [[glory]] to [[God]].
'''Verses''' 9-14
All the precious things [[David]] was master of, were dedicated things; they were designed for building the temple. The [[idols]] of gold [[David]] destroyed, 2Sa 5:21, but the vessels of gold he dedicated. Thus, in the conquest of a soul by the [[grace]] of the Son of [[David]], what stands in opposition to [[God]] must be destroyed, every lust must be mortified and crucified, but what may glorify him must be dedicated; thus the property of it is altered. [[God]] employs his servants in various ways; some, as [[David]], in spiritual battles; others, as [[Solomon]], in spiritual buildings; and one prepares work for the other, that [[God]] may have the [[glory]] of all.
'''Verses''' 15-18
[[David]] neither did wrong, nor denied or delayed right to any. This speaks his close application to business; also his readiness to admit all addresses and appeals made to him. He had no respect of persons in judgment. Herein he was a type of [[Christ]]. To Him let us submit, his friendship let us seek, his service let us count our pleasure, diligently attending to the work he assigns to each of us. [[David]] made his sons chief rulers; but all [[believer]]s, [[Christ]]'s spiritual seed, are better preferred, for they are made kings and priests to our [[God]], Re 1:6.
----
'''Chapter''' 9
''Chapter Outline''
[[David]] sends for Mephibosheth.
(1-8)
And provides for him.
(9-13)
'''Verses''' 1-8
Amidst numerous affairs we are apt to forget the gratitude we owe, and the engagements we are under, not only to our friends, but to [[God]] himself. Yet persons of real [[godliness]] will have no rest till they have discharged them. And the most proper objects of kindness and charity, frequently will not be found without inquiry. [[Jonathan]] was [[David]]'s sworn friend, therefore he shows kindness to his son Mephibosheth. [[God]] is faithful to us; let us not be unfaithful to one another. If Providence has raised us, and our friends and their families are brought low, we must look upon that as giving us the fairer opportunity of being kind to them.
'''Verses''' 9-13
As [[David]] was a type of [[Christ]], his [[Lord]] and Son, his Root and Offspring, let his kindness to Mephibosheth remind us of the kindness and [[love]] of [[God]] our [[Saviour]] to fallen man, to whom he was under no obligation, as [[David]] was to [[Jonathan]]. The Son of [[God]] seeks this lost and ruined race, who sought not after him. He comes to seek and to save them!
----
'''Chapter''' 10
''Chapter Outline''
[[David]]'s messengers ill-treated by Hanun.
(1-5)
The Ammonites defeated.
(6-14)
The Syrians defeated.
(15-19)
'''Verses''' 1-5
Nahash had been an enemy to [[Israel]], yet had showed kindness to [[David]]. [[David]] therefore resolves gratefully to return it. If a Pharisee gives alms in pride, though [[God]] will not reward it, yet he that receives the alms ought to return thanks for it. Those who bear ill-will to their neighbours, are resolved not to believe that their neighbours bear any good-will to them. There is nothing so well meant, but it may be ill interpreted, and is wont to be so, by men who [[love]] nobody but themselves. The best men must not think it strange if they are thus misrepresented. Charity thinketh no evil. According to the usages of those days and countries, Hanun treated [[David]]'s ambassadors in the most contemptuous manner. [[David]] showed much concern for his servants. Let us learn not to lay unjust reproaches to heart; they will wear off, and turn only to the shame of those who utter or do them; while the reputation wrongfully hurt in a little time grows again, as these beards did. [[God]] will bring forth thy righteousness as the light, therefore wait patiently for him, Ps 37:6, 7.
'''Verses''' 6-14
They that are at war with the Son of [[David]], not only give the provocation, but begin the war. [[God]] has forces to send against those that set his wrath at defiance, Isa 5:19, which will convince them that none ever hardened his [[heart]] against [[God]], and prospered. [[Christ]]'s soldiers should strengthen one another's hands in their spiritual warfare. Let nothing be wanting in us, whatever the success be. When we make conscience of doing our duty, we may, with satisfaction, leave the event with [[God]], assuredly hoping for his [[salvation]] in his own way and time.
'''Verses''' 15-19
Here is a new attempt of the Syrians. Even the baffled cause will make head as long as there is any life in it; the enemies of the Son of [[David]] do so. But now the promise made to [[Abraham]], Ge 15:18, and repeated to [[Joshua]], Jos 1:4, that the borders of [[Israel]] should extend to the river Euphrates, was performed. Learn hence, that it is dangerous to help those who have [[God]] against them; for when they fall, their helpers will fall with them.
----
'''Chapter''' 11
''Chapter Outline''
[[David]]'s adultery.
(1-5)
He tries to conceal his crime.
(6-13)
Uriah murdered.
(14-27)
'''Verses''' 1-5
Observe the occasions of [[David]]'s sin; what led to it. 1. Neglect of his business. He tarried at [[Jerusalem]]. When we are out of the way of our duty, we are in temptation. 2. Love of ease: idleness gives great advantage to the tempter. 3. A wandering eye. He had not, like Job, made a covenant with his eyes, or, at this time, he had forgotten it. And observe the steps of the sin. See how the way of [[sin]] is down-hill; when men begin to do evil, they cannot soon stop. Observe the aggravations of the sin. How could [[David]] rebuke or punish that in others, of which he was conscious that he himself was guilty?
'''Verses''' 6-13
Giving way to [[sin]] hardens the heart, and provokes the departure of the [[Holy Spirit]]. Robbing a man of his reason, is worse than robbing him of his money; and drawing him into [[sin]], is worse than drawing him into any wordly trouble whatever.
'''Verses''' 14-27
Adulteries often occasion murders, and one wickedness is sought to be covered by another. The beginnings of [[sin]] are much to be dreaded; for who knows where they will end? Can a real [[believer]] ever tread this path? Can such a person be indeed a child of [[God]]? Though [[grace]] be not lost in such an awful case, the assurance and consolation of it must be suspended. All [[David]]'s life, spirituality, and comfort in [[religion]], we may be sure were lost. No man in such a case can have evidence to be satisfied that he is a [[believer]]. The higher a man's confidence is, who has sunk in wickedness, the greater his presumption and hypocrisy. Let not any one who resembles [[David]] in nothing but his transgressions, bolster up his confidence with this example. Let him follow [[David]] in his humiliation, repentance, and his other eminent graces, before he thinks himself only a backslider, and not a hypocrite. Let no opposer of the truth say, These are the fruits of faith! No; they are the effects of corrupt nature. Let us all watch against the beginnings of self-indulgence, and keep at the utmost distance from all evil. But with the [[Lord]] there is [[mercy]] and plenteous redemption. He will cast out no humble, penitent [[believer]]; nor will he suffer [[Satan]] to pluck his sheep out of his hand. Yet the [[Lord]] will recover his people, in such a way as will mark his abhorrence of their crimes, to hinder all who regard his word from abusing the encouragements of his [[mercy]].
----
'''Chapter''' 12
''Chapter Outline''
Nathan's parable--[[David]] confesses his sin.
(1-14)
The birth of [[Solomon]].
(15-25)
[[David]]'s severity to the Ammonites.
(26-31)
'''Verses''' 1-14
[[God]] will not suffer his people to lie still in sin. By this parable Nathan drew from [[David]] a sentence against himself. Great need there is of prudence in giving reproofs. In his application, he was faithful. He says in plain terms, Thou art the man. [[God]] shows how much he hates [[sin]], even in his own people; and wherever he finds it, he will not let it go unpunished. [[David]] says not a word to excuse himself or make light of his [[sin]], but freely owns it. When [[David]] said, I have sinned, and Nathan perceived that he was a true penitent, he assured him his [[sin]] was forgiven. Thou shalt not die: that is, not die eternally, nor be for ever put away from [[God]], as thou wouldest have been, if thou hadst not put away the sin. Though thou shalt all thy days be chastened of the [[Lord]], yet thou shalt not be condemned with the world. There is this great evil in the sins of those who profess [[religion]] and relation to [[God]], that they furnish the enemies of [[God]] and [[religion]] with matter for reproach and blasphemy. And it appears from [[David]]'s case, that even where [[pardon]] is obtained, the [[Lord]] will visit the transgression of his people with the rod, and their iniquity with stripes. For one momentary gratification of a vile lust, [[David]] had to endure many days and years of extreme distress.
'''Verses''' 15-25
[[David]] now penned the 51st Psalm, in which, though he had been assured that his [[sin]] was [[pardon]] ed, he prays earnestly for [[pardon]] , and greatly laments his sin. He was willing to bear the shame of it, to have it ever before him, to be continually upbraided with it. [[God]] gives us leave to be earnest with him in [[prayer]] for particular blessings, from [[trust]] in his power and general [[mercy]], though we have no particular promise to build upon. [[David]] patiently submitted to the will of [[God]] in the [[death]] of one child, and [[God]] made up the loss to his advantage, in the birth of another. The way to have creature comforts continued or restored, or the loss made up some other way, is cheerfully to resign them to [[God]]. [[God]], by his grace, particularly owned and favoured that son, and ordered him to be called Jedidiah, Beloved of the [[Lord]]. Our [[prayer]]s for our [[children]] are graciously and as fully answered when some of them die in their infancy, for they are well taken care of, and when others live, "beloved of the [[Lord]]."
'''Verses''' 26-31
To be thus severe in putting the [[children]] of Ammon to slavery was a sign that [[David]]'s [[heart]] was not yet made soft by repentance, at the time when this took place. We shall be most compassionate, kind, and forgiving to others, when we most feel our need of the [[Lord]]'s forgiving love, and taste the sweetness of it in our own souls.
----
'''Chapter''' 13
''Chapter Outline''
Ammon's violence to his sister.
(1-20)
[[Absalom]] murders his brother Ammon.
(21-29)
[[David]]'s grief, [[Absalom]] flees to Geshur.
(30-39)
'''Verses''' 1-20
From henceforward [[David]] was followed with one trouble after another. [[Text:EBD:Adultery|Adultery]] and murder were [[David]]'s sins, the like sins among his children were the beginnings of his punishment: he was too indulgent to his children. Thus [[David]] might trace the sins of his [[children]] to his own misconduct, which must have made the anguish of the chastisement worse. Let no one ever expect good treatment from those who are capable of attempting their seduction; but it is better to suffer the greatest wrong than to commit the least sin.
'''Verses''' 21-29
Observe the aggravations of Absalom's sin: he would have Ammon slain, when least fit to go out of the world. He engaged his servants in the guilt. Those servants are ill-taught who obey wicked masters, against [[God]]'s commands. Indulged [[children]] always prove crosses to godly parents, whose foolish [[love]] leads them to neglect their duty to [[God]].
'''Verses''' 30-39
Jonadab was as guilty of Ammon's death, as of his sin; such false friends do they prove, who counsel us to do wickedly. Instead of loathing [[Absalom]] as a murderer, [[David]], after a time, longed to go forth to him. This was [[David]]'s infirmity: [[God]] saw something in his [[heart]] that made a difference, else we should have thought that he, as much as Eli, honoured his sons more than [[God]].
----
'''Chapter''' 14
''Chapter Outline''
Joab procures Absalom's recall.
(1-20)
[[Absalom]] recalled.
(21-24)
His personal beauty.
(25-27)
He is admitted to his father's presence.
(28-33)
'''Verses''' 1-20
We may notice here, how this widow pleads [[God]]'s [[mercy]], and his clemency toward poor guilty sinners. The state of sinners is a state of banishment from [[God]]. [[God]] [[pardon]] s none to the dishonour of his law and justice, nor any who are impenitent; nor to the encouragement of crimes, or the hurt of others.
'''Verses''' 21-24
[[David]] was inclined to favour [[Absalom]], yet, for the honour of his justice, he could not do it but upon application made for him, which may show the methods of [[Divine]] grace. It is true that [[God]] has thoughts of compassion toward poor sinners, not willing that any should perish; yet he is only reconciled to them through a Mediator, who pleads on their behalf. [[God]] was in [[Christ|Jesus Christ]] reconciling the [[world]] to himself, and [[Christ|Jesus Christ]] came to this land of our banishment, to bring us to [[God]].
'''Verses''' 25-27
Nothing is said of Absalom's wisdom and piety. All here said of him is, that he was very handsome. A poor commendation for a man that had nothing else in him valuable. Many a polluted, deformed soul dwells in a fair and comely body. And we read that he had a very fine head of hair. It was a burden to him, but he would not cut it as long as he could bear the weight. That which feeds and gratifies pride, is not complained of, though uneasy. May the [[Lord]] grant us the beauty of [[holiness]], and the adorning of a meek and quiet spirit! Only those who [[fear]] [[God]] are truly happy.
'''Verses''' 28-33
By his insolent carriage toward Joab, [[Absalom]] brought Joab to plead for him. By his insolent message to the king, he gained his wishes. When parents and rulers countenance such characters, they will soon suffer the most fatal effects. But did the compassion of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of Him who is the Father of mercies?
----
'''Chapter''' 15
''Chapter Outline''
Absalom's ambition.
(1-6)
His conspiracy.
(7-12)
[[David]] leaves [[Jerusalem]].
(13-23)
[[David]] sends back the ark.
(24-30)
He prays against Ahithophel's counsel.
(31-37)
'''Verses''' 1-6
[[David]] allows Absalom's pomp. Those parents know not what they do, who indulge a proud humour in their children: many young people are ruined by pride. And those commonly are most eager for authority who least understand its duties.
'''Verses''' 7-12
See how willing tender parents are to believe the best concerning their children. But how easy and how wicked is it, for [[children]] to take advantage of good parents, and to deceive them with the show of [[religion]]! The principal men of [[Jerusalem]] joined Absalom's feast upon his sacrifice. Pious persons are glad to see others appear religious, and this gives occasion for deceptions. The policy of wicked men, and the subtlety of [[Satan]], are exerted to draw good persons to countenance base designs.
'''Verses''' 13-23
[[David]] determined to quit [[Jerusalem]]. He took this resolve, as a penitent submitting to the rod. Before unrighteous [[Absalom]] he could justify himself, and stand out; but before the righteous [[God]] he must condemn himself, and yield to his judgments. Thus he accepts the punishment of his sin. And good men, when they themselves suffer, are anxious that others should not be led to suffer with them. He compelled none; those whose hearts were with [[Absalom]], to [[Absalom]] let them go, and so shall their doom be. Thus [[Christ|Jesus Christ]] enlists none but willing followers. [[David]] cannot bear to think that Ittai, a stranger and an exile, a proselyte and a new convert, who ought to be encouraged and made easy, should meet with hard usage. But such value has Ittai for [[David]]'s wisdom and goodness, that he will not leave him. He is a friend indeed, who loves at all times, and will adhere to us in adversity. Let us cleave to the Son of [[David]], with full purpose of heart, and neither life nor death shall separate us from his love.
'''Verses''' 24-30
[[David]] is very careful for the safety of the ark. It is right to be more concerned for the [[church]]'s prosperity than our own; to prefer the success of the [[gospel]] above our own wealth, credit, ease, and safety. Observe with what satisfaction and submission [[David]] speaks of the [[Divine]] disposal. It is our interest, as well as our duty, cheerfully to acquiesce in the will of [[God]], whatever befalls us. Let us see [[God]]'s hand in all events; and that we may not be afraid of what shall be, let us see all events in [[God]]'s hand. [[David]]'s [[sin]] was ever before him, Ps 51:3; but never so plain, nor ever appearing so black as now. He never wept thus when [[Saul]]hunted him, but a wounded conscience makes troubles lie heavy, Ps 38:4.
'''Verses''' 31-37
[[David]] prays not against Ahithophel's person, but against his counsel. He prayed this, in firm belief that [[God]] has all hearts in his hand, and tongues also. But we must second our [[prayer]]s with endeavours, and [[David]] did so, else we tempt [[God]]. But we do not find wisdom and simplicity so united in any mere man, that we can perceive nothing which needs forgiveness. Yet, when the Son of [[David]] was treated with all possible treachery and cruelty, his wisdom, meekness, candour, and patience, were perfect. Him let us follow, cleave to, and serve, in life and in death.
----
'''Chapter''' 16
''Chapter Outline''
Ziba's falsehood.
(1-4)
[[David]] cursed by Shimei.
(5-14)
Ahithophel's counsel.
(15-23)
'''Verses''' 1-4
Ziba belied Mephibosheth. Great men ought always to be jealous of flatterers, and to be careful that they hear both sides.
'''Verses''' 5-14
[[David]] bore Shimei's curses much better than Ziba's flatteries; by these he was brought to pass a wrong judgment on another, by those to pass a right judgment on himself: the world's smiles are more dangerous than its frowns. Once and again [[David]] spared Saul's life, while [[Saul]]sought his. But innocence is no defence against malice and falsehood; nor are we to think it strange, if we are charged with that which we have been most careful to keep ourselves from. It is well for us, that men are not to be our judges, but He whose judgment is according to truth. See how patient [[David]] was under this abuse. Let this remind us of [[Christ]], who prayed for those who reviled and crucified him. A humble spirit will turn reproaches into reproofs, and get good from them, instead of being provoked by them. [[David]] the hand of [[God]] in it, and comforts himself that [[God]] would bring good out of his affliction. We may depend upon [[God]] to repay, not only our services, but our sufferings.
'''Verses''' 15-23
The wisest counsellors of that age were Ahithophel and Hushai: Absalom thinks himself sure of success, when he has both; on them he relies, and consults not the ark, though he had that with him. But miserable counsellors were they both. Hushai would never counsel him to do wisely. Ahithophel counselled him to do wickedly; and so did as effectually betray him, as he did, who was designedly false to him: for they that advise men to [[sin]], certainly advise them to their hurt. After all, honesty is the best policy, and will be found so in the long run. Ahithophel gave wicked counsel to [[Absalom]]; to render himself so hateful to his father, that he would never be reconciled to him; this cursed policy was of the devil. How desperately wicked is the human heart!
----
'''Chapter''' 17
''Chapter Outline''
Ahithophel's counsel overthrown.
(1-21)
He hangs himself, [[Absalom]] pursues [[David]].
(22-29)
'''Verses''' 1-21
Here was a wonderful effect of [[Divine]] Providence blinding Absalom's mind and influencing his heart, that he could not rest in Ahithophel's counsel, and that he should desire Hushai's advice. But there is no contending with that [[God]] who can arm a man against himself, and destroy him by his own mistakes and passions. Ahithophel's former counsel was followed, for [[God]] intended to correct [[David]]; but his latter counsel was not followed, for [[God]] meant not to destroy him. He can overrule all counsels. Whatever wisdom or help any man employs or affords, the success is from [[God]] alone, who will not let his people perish.
'''Verses''' 22-29
Ahithophel hanged himself for vexation that his counsel was not followed. That will break a proud man's [[heart]] which will not break a humble man's sleep. He thought himself in danger, concluding, that, because his counsel was not followed, Absalom's cause would fail; and to prevent a possible public execution, he does justice upon himself. Thus the breath is stopped, and the head laid low, from which nothing could be expected but mischief. [[Absalom]] chased his father. But observe how [[God]] sometimes makes up to his people that comfort from strangers, which they are disappointed of in their own families. Our King needs not our help; but he assures us, that what we do for the least of his brethren, who are sick, poor, and destitute, shall be accepted and recompensed as if done to himself
----
'''Chapter''' 18
''Chapter Outline''
Absalom's army defeated.
(1-8)
He is slain.
(9-18)
[[David]]'s over-sorrow.
(19-33)
'''Verses''' 1-8
How does [[David]] render good for evil! [[Absalom]] would have only [[David]] smitten; [[David]] would have only [[Absalom]] spared. This seems to be a resemblance of man's wickedness towards [[God]], and [[God]]'s [[mercy]] to man, of which it is hard to say which is most amazing. Now the [[Israelites]] see what it is to take counsel against the [[Lord]] and his anointed.
'''Verses''' 9-18
Let young people look upon [[Absalom]], hanging on a tree, accursed, forsaken of heaven and earth; there let them read the [[Lord]]'s abhorrence of rebellion against parents. Nothing can preserve men from misery and contempt, but heavenly wisdom and the [[grace]] of [[God]].
'''Verses''' 19-33
By directing [[David]] to give [[God]] thanks for his victory, Ahimaaz prepared him for the news of his son's death. The more our hearts are fixed and enlarged, in thanksgiving to [[God]] for our mercies, the better disposed we shall be to bear with patience the afflictions mixed with them. Some think [[David]]'s wish arose from concern about Absalom's everlasting state; but he rather seems to have spoken without due thought. He is to be blamed for showing so great fondness for a graceless son. Also for quarrelling with [[Divine]] justice. And for opposing the justice of the nation, which, as king, he had to administer, and which ought to be preferred before natural affection. The best men are not always in a good frame; we are apt to over-grieve for what we over-loved. But while we learn from this example to watch and pray against sinful indulgence, or neglect of our children, may we not, in [[David]], perceive a shadow of the [[Saviour]]'s love, who wept over, prayed for, and even suffered death for mankind, though vile rebels and enemies.
----
'''Chapter''' 19
''Chapter Outline''
Joab causes [[David]] to cease mourning.
(1-8)
[[David]] returns to Jordan.
(9-15)
He [[pardon]] s Shimei.
(16-23)
Mephibosheth excused.
(24-30)
[[David]]'s parting with Barzillai.
(31-39)
[[Israel]] quarrels with [[Judah]].
(40-43)
'''Verses''' 1-8
To continue to lament for so bad a son as [[Absalom]], was very unwise, and very unworthy. Joab censures [[David]], but not with proper respect and deference to his sovereign. A plain case may be fairly pleaded with those above us, and they may be reproved for what they do amiss, but it must not be with rudeness and insolence. Yet [[David]] took the reproof and the counsel, prudently and mildly. Timely giving way, usually prevents the ill effects of mistaken measures.
'''Verses''' 9-15
[[God]]'s providence, by the priests' persuasions and Amasa's interest, brought the people to resolve the recall of the king. [[David]] stirred not till he received this invitation. Our [[Lord]] [[Jesus]] will rule in those that invite him to the throne in their hearts, and not till he is invited. He first bows the heart, and makes it willing in the day of his power, then rules in the midst of his enemies, Ps 110:2, 3.
'''Verses''' 16-23
Those who now slight and abuse the Son of [[David]], would be glad to make their [[peace]] when he shall come in his glory; but it will be too late. Shimei lost no time. His abuse had been personal, and with the usual right feeling of good men, [[David]] could more easily forgive it.
'''Verses''' 24-30
[[David]] recalls the forfeiture of Mephibosheth's estate; and he expressed [[joy]] for the king's return. A good man contentedly bears his own losses, while he sees [[Israel]] in [[peace]], and the Son of [[David]] exalted.
'''Verses''' 31-39
Barzillai thought he had done himself honour in doing the king any service. Thus, when the saints shall be called to inherit the kingdom, they will be amazed at the recompence being so very far beyond the service, Mt 25:37. A good man would not go any where to be burdensome; or, will rather be so to his own house than to another's. It is good for all, but especially becomes old people, to think and speak much of dying. The grave is ready for me, let me go and get ready for it.
'''Verses''' 40-43
The men of [[Israel]] though themselves despised, and the fiercer words of the men of [[Judah]] produced very bad effects. Much evil might be avoided, if men would watch against pride, and remember that a soft answer turneth away wrath. Though we have right and reason on our side, if we speak it with fierceness, [[God]] is displeased.
----
'''Chapter''' 20
''Chapter Outline''
Sheba's rebellion.
(1-3)
Amasa slain by Joab.
(4-13)
Sheba takes refuge in Abel.
(14-22)
[[David]]'s officers.
(23-26)
'''Verses''' 1-3
One trial arises after another for our good, till we reach the place where [[sin]] and sorrow are for ever done away. Angry disputers misunderstand or misconstrue one another's words; proud men will have every thing their own way, or wholly refuse their assistance. The favour of the many is not to be depended upon; and what have others to expect, when Hosanna to the Son of [[David]] was soon changed to Crucify him, crucify him?
'''Verses''' 4-13
Joab barbarously murdered Amasa. The more plot there is in a [[sin]], the worse it is. Joab contentedly sacrificed the interest both of the king and the kingdom to his personal revenge. But one would wonder with what face a murderer could pursue a traitor; and how, under such a load of guilt, he had courage to enter upon danger: his conscience was seared.
'''Verses''' 14-22
Justly is that place attacked, which dares to harbour a traitor; nor will the [[heart]] fare better which indulges rebellious lusts, that will not have [[Christ|Jesus Christ]] to reign over them. A discreet woman, by her prudent management, satisfied Joab, and yet saved the city. [[Wisdom]] is not confined to rank or sex; it consists not in deep knowledge; but in understanding how to act as matters arise, that troubles may be turned away and benefits secured. A great deal of mischief would be prevented, if contending parties would understand one another. Let both sides be undeceived. The single condition of [[peace]] is, the surrender of the traitor. It is so in [[God]]'s dealing with the soul, when besieged by conviction and distress; [[sin]] is the traitor; the beloved lust is the rebel: part with that, cast away the transgression, and all shall be well. There is no [[peace]] on any other terms.
'''Verses''' 23-26
Here is the state of [[David]]'s court, after his restoration. It is well when able men are appointed to discharge public duties; let all seek to perform those duties, as faithful servants to the Son of [[David]].
----
'''Chapter''' 21
''Chapter Outline''
The Gibeonites avenged.
(1-9)
Rizpah's care for the bodies of Saul's descendants.
(10-14)
Battles with the [[Philistines]].
(15-22)
'''Verses''' 1-9
Every affliction arises from [[sin]], and should lead us to repent and humble ourselves before [[God]]; but some troubles especially show that they are sent to bring [[sin]] to remembrance. [[God]]'s judgments often look a great way back, which requires us to do so, when we are under his rebukes. It is not for us to object against the people's smarting for the [[sin]] of their king; perhaps they helped him. Nor against this generation suffering for the [[sin]] of the last. [[God]] often visits the sins of the fathers upon the children, and he gives no account of any matters. Time does not wear out the guilt of sin; nor can we build hopes of escape upon the delay of judgments. If we cannot understand all the reasons of Providence in this matter, still we have no right to demand that [[God]] should acquaint us with those reasons. It must be right, because it is the will of [[God]], and in the end it will be proved to be so. Money is no satisfaction for blood. It should seem, Saul's posterity trod in his steps, for it is called a bloody house. It was the spirit of the family, therefore they are justly reckoned with for his [[sin]], as well as for their own. The Gibeonites did not require this out of malice against [[Saul]]or his family. It was not to gratify any revenge, but for the public good. They were put to [[death]] at the beginning of harvest; they were thus sacrificed to turn away the wrath of Almighty [[God]], who had withheld the harvest-mercies for some years past, and to obtain his favour in the present harvest. In vain do we expect [[mercy]] from [[God]], unless we do justice upon our sins. Executions must not be thought cruel, which are for the public welfare.
'''Verses''' 10-14
That a guilty land should enjoy many years of plenty, calls for gratitude; and we need not wonder misused abundance should be punished with scarcity; yet how few are disposed to ask of the [[Lord]] concerning the sinful cause, while numbers search for the second causes by which he is pleased to work! But the [[Lord]] will plead the cause of those who cannot or will not avenge themselves; and the [[prayer]]s of the poor are of great power. When [[God]] sent rain to water the earth, these bodies were buried, for then it appeared that [[God]] was entreated for the land. When justice is done on earth, vengeance from heaven ceases. [[God]] is pacified, and is entreated for us through [[Christ]], who was hanged on a tree, and so made a curse for us, to do away our guilt, though he was himself guiltless.
'''Verses''' 15-22
These events seem to have taken place towards the end of [[David]]'s reign. [[David]] fainted, but he did not flee, and [[God]] sent help in the time of need. In spiritual conflicts, even strong saints sometimes wax faint; then [[Satan]] attacks them furiously; but those who stand their ground and resist him, shall be relieved and made more than conquerors. Death is a [[Christian]]'s last enemy, and a son of Anak; but through Him that triumphed for us, [[believer]]s shall be more than conquerors at last, even over that enemy.
----
'''Chapter''' 22
[[David]]'s psalm of thanksgiving.
--This Chapter is a psalm of praise; we find it afterwards nearly as Ps 18. They that [[trust]] [[God]] in the way of duty, shall find him a present help in their greatest dangers: [[David]] did so. Remarkable preservations should be particularly mentioned in our praises. We shall never be delivered from all enemies till we get to heaven. [[God]] will preserve all his people, 2Ti 4:18. Those who receive signal mercies from [[God]], ought to give him the glory. In the day that [[God]] delivered [[David]], he sang this song. While the [[mercy]] is fresh, and we are most affected with it, let the thank-offering be brought, to be kindled with the fire of that affection. All his joys and hopes close, as all our hopes should do, in the great [[Redeemer]].
----
'''Chapter''' 23
''Chapter Outline''
[[David]]'s last words.
(1-7)
[[David]]'s mighty men.
(8-39)
'''Verses''' 1-7
These words of [[David]] are very worthy of regard. Let those who have had long experience of [[God]]'s goodness, and the pleasantness of heavenly wisdom, when they come to finish their course, bear their testimony to the truth of the promise. [[David]] avows his [[Divine]] inspiration, that the [[Spirit]] of [[God]] spake by him. He, and other holy men, spake and wrote as they were moved by the [[Holy Spirit|Holy Ghost]]. In many things he had his own neglect and wrong conduct to blame. But [[David]] comforted himself that the [[Lord]] had made with him an everlasting covenant. By this he principally intended the covenant of [[mercy]] and [[peace]], which the [[Lord]] made with him as a sinner, who believed in the promised [[Saviour]], who embraced the promised blessing, who yielded up himself to the [[Lord]], to be his redeemed servant. Believers shall for ever enjoy covenant blessings; and [[God]] the Father, Son, and [[Holy Spirit|Holy Ghost]], shall be for ever glorified in their [[salvation]]. Thus [[pardon]] , righteousness, grace, and [[eternal life]], are secured as the gift of [[God]] through [[Jesus]] [[Christ]]. There is an infinite fulness of [[grace]] and all blessings treasured up in [[Christ]], for those who seek his [[salvation]]. This covenant was all [[David]]'s [[salvation]], he so well knew the holy law of [[God]] and the extent of his own sinfulness, that he perceived what was needful for his own case in this [[salvation]]. It was therefore all his desire. In comparison, all earthly objects lost their attractions; he was willing to give them up, or to die and leave them, that he might enjoy full happiness, Ps 73:24-28. Still the power of evil, and the weakness of his faith, hope, and love, were his grief and burden. Doubtless he would have allowed that his own slackness and want of care were the cause; but the hope that he should soon be made perfect in glory, encouraged him in his dying moments.
'''Verses''' 8-39
[[David]] once earnestly longed for the water at the well of [[Bethlehem]]. It seems to be an instance of weakness. He was thirsty; with the water of that well he had often refreshed himself when a youth, and it was without due thought that he desired it. Were his valiant men so forward to expose themselves, upon the least hint of their prince's mind, and so eager to please him, and shall not we long to approve ourselves to our [[Lord]] [[Jesus]], by ready compliance with his will, as shown us by his word, Spirit, and providence? But [[David]] poured out the water as a drink-offering to the [[Lord]]. Thus he would cross his own foolish fancy, and punish himself for indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself. Did [[David]] look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for purchasing which our blessed [[Saviour]] shed his blood? Let all beware of neglecting so great [[salvation]].
----
'''Chapter''' 24
''Chapter Outline''
[[David]] numbers the people.
(1-9)
He chooses the pestilence.
(10-15)
The staying the pestilence.
(16, 17)
[[David]]'s sacrifice, The plague removed.
(18-25)
'''Verses''' 1-9
For the people's [[sin]] [[David]] was left to act wrong, and in his chastisement they received punishment. This example throws light upon [[God]]'s government of the world, and furnishes a useful lesson. The pride of [[David]]'s heart, was his [[sin]] in numbering of the people. He thought thereby to appear the more formidable, trusting in an arm of flesh more than he should have done, and though he had written so much of trusting in [[God]] only. [[God]] judges not of [[sin]] as we do. What appears to us harmless, or, at least, but a small offence, may be a great [[sin]] in the eye of [[God]], who discerns the thoughts and intents of the heart. Even ungodly men can discern evil tempers and wrong conduct in [[believer]]s, of which they themselves often remain unconscious. But [[God]] seldom allows those whom he loves the pleasures they sinfully covet.
'''Verses''' 10-15
It is well, when a man has sinned, if he has a [[heart]] within to smite him for it. If we confess our sins, we may pray in [[faith]] that [[God]] would forgive them, and take away, by [[pardon]] ing [[mercy]], that [[sin]] which we cast away by sincere repentance. What we make the matter of our pride, it is just in [[God]] to take from us, or make bitter to us, and make it our punishment. This must be such a punishment as the people have a large share in, for though it was [[David]]'s [[sin]] that opened the sluice, the sins of the people all contributed to the flood. In this difficulty, [[David]] chose a judgment which came immediately from [[God]], whose mercies he knew to be very great, rather than from men, who would have triumphed in the miseries of [[Israel]], and have been thereby hardened in their [[idolatry]]. He chose the pestilence; he and his family would be as much exposed to it as the poorest [[Israel]]ite; and he would continue for a shorter time under the [[Divine]] rebuke, however severe it was. The rapid destruction by the pestilence shows how easily [[God]] can bring down the proudest sinners, and how much we owe daily to the [[Divine]] patience.
'''Verses''' 16, 17
Perhaps there was more wickedness, especially more pride, and that was the [[sin]] now chastised, in [[Jerusalem]] than elsewhere, therefore the hand of the destroyer is stretched out upon that city; but the [[Lord]] repented him of the evil, changed not his mind, but his way. In the very place where [[Abraham]] was stayed from slaying his son, this angel, by a like countermand, was stayed from destroying [[Jerusalem]]. It is for the sake of the great Sacrifice, that our forfeited lives are preserved from the destroying angel. And in [[David]] is the spirit of a true shepherd of the people, offering himself as a sacrifice to [[God]], for the [[salvation]] of his subjects.
'''Verses''' 18-25
[[God]]'s encouraging us to offer to him spiritual sacrifices, is an evidence of his reconciling us to himself. [[David]] purchased the ground to build the altar. [[God]] hates robbery for burnt-offering. Those know not what [[religion]] is, who chiefly care to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. For what have we our substance, but to honour [[God]] with it; and how can it be better bestowed? See the building of the altar, and the offering proper sacrifices upon it. Burnt-offerings to the [[glory]] of [[God]]'s justice; [[peace]]-offerings to the [[glory]] of his [[mercy]]. [[Christ|Jesus Christ]] is our Altar, our Sacrifice; in him alone we may expect to escape his wrath, and to find favour with [[God]]. Death is destroying all around, in so many forms, and so suddenly, that it is madness not to expect and prepare for the close of life.
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