2 Samuel – Page 2 – Old Testament Survey

2 Samuel 15

Who, in your life, speaks lies to your face in order to build you up to break you down? If you cannot think of one, and your are a Christian, might I suggest the father of lies, Satan? Be careful for he is out to devour you (1 Peter 5.8).

2 Samuel 15

Absalom’s rebellion begins here and continues until his death in 2 Samuel 19 (see the study to come). This chapter divides itself into the treason shown by Absalom (1-12) and avid fleeing from Jerusalem (13-37).

Reading these first twelve verses lead us to believe that Absalom was quite bitter with his father. He spent five years away from him, and four years plotting his overthrow in the city of Jerusalem. He slowly but steadily led people away from David and into his own favor by telling them what they want to hear (see our study of 2 Samuel 14 and the woman of Tekoa). Remember back to 2 Samuel 11 where Ahithophel was introduced (see our study), he is brought back to the story here. He was Bathsheba’s grandfather who was also David’s counselor. What he did in this chapter was a payback for what David did to his granddaughter and her husband, Uriah. He advises Absalom to do to David what David did to Uriah, take another man’s wife. If Absalom could sleep with David’s concubines, mistresses, or wives, he could lay claim to the throne. Ahithophel will present himself again in 2 Samuel 17 (see our study to come). By the end of this first division, Absalom has many followers and this act of treason growing the act of rebellion begins in the next division.

In the next division, as David is fleeing, the author presents those who are faithful to God’s king. There is Abiathar (see our studies in 1 Samuel 21-24, 1 Samuel 30, and 2 Samuel 8), groups of people from various nations, and Ittai the Gittite displays his loyalty to David much like Ruth did to Naomi (see our studies in Ruth). David refuses to use the Ark as a symbol of protection. I believe he learned his lesson from Saul’s misuse of the Ark in 1 Samuel (see our study of 1 Samuel 5-7).

In order to have inside information, David sends his trusted advisor, Hushai, to give advice against Ahithophel. This leads to Ahithophel’s ultimate suicide (see our study to come in 2 Samuel 17).

The path David to on his escape from Jerusalem, David traveled the same route Jesus would take on the night of His betrayal along the Kidron Valley through the Mount of Olives.

2 Samuel 14

There are times when people play on our emotions and on our real experiences in order to manipulate us into doing something which seems right in our eyes (Read Judges) but in the end it is destruction (Proverbs 14.12). This is syncretism at its peak. Be careful of things that you want to hear (2 Timothy 4.1-5) that do not align with Scripture. This is Satan’s number one ploy. In this chapter David’s trusted nephew was the source.

2 Samuel 14

Depending on how the preposition in verse one is rendered, this chapter takes two differing views. If the preposition עַל is translated “toward,” which is contextually difficult, the meaning is that David desired to have Absalom in his presence. However, is refusal to meet with him when he returned to Jerusalem (2 Samuel 14.24). The preposition most likely should be translated “against,” which better fits the passage. For the rest of Absalom’s life, he and David were at odds with each other. He would not allow Absalom into his presence, Absalom rebelled against David (see our study of 2 Samuel 15), and Absalom died tragically in rebellion to David (see our study to come on 2 Samuel 18 and The Consequences of Sin [study to come]). Through the deceit and duplicity of Joab in this chapter, David granted Absalom’s return. There was not repentance on Absalom’s part and not reconciliation on either part. Absalom was next in line to be king, Joab was playing both sides of the field and was not above deception to obtain favor in the eyes of both David and Absalom. In using this woman, he played on David’s emotions and upon a real experience David had. Nathan was a prophet through whom God spoke to convict David of his sin (see our study of 2 Samuel 12). The woman of Tekoa was used to play on this real experience in David’s life. She told him things that would get his emotions playing on who his son was and the need to see him no matter the cost. It would cost Absalom his life, David’s relationship was never restored with Absalom because they never sought reconciliation. They did not discuss the sins nor seek forgiveness for them. Even though Absalom goes before David with obeisance, there is no repentance. Nothing biblical occurs.

Absalom’s character surfaces at the close of the chapter (25–33). He is good looking, charismatic (in the true sense of the word-drawing people to him), deceptive, and cruel.

2 Samuel 13

A generality follows:
This is a warning to all women, beware the flattery and seduction of men whose sole desire is to have sex with you. The treatment that Amnon gave Tamar should not be considered abnormal. It is normal. When a man is in lust with a woman and is unwilling to go through the formalities of marriage, his sole desire is the sexual experience, and not the person.

2 Samuel 13 (See our study of 2 Samuel 11,The Consequences of Sin [study to come], and David’s Family Tree)

David’s dysfunctional family is portrayed in this gruesome tale of Amnon, Tamar, and Absalom. The actions taken and not taken in this chapter will haunt David for the remainder of his life. The crux of the story is this, David’s children, from various wives, fall in lust with each other. The son and daughter of a foreign princess (Maachah the Geshurite) were Tamar, a virgin, and Absalom. They were good looking, which led to both their downfalls. Amnon, David’s oldest son by a foreign wife (Ahinoam the Jezreelite), fell in lust with her. He deceived her into sleeping with him, he raped her, and then pushed her away in disgust. According to Levitical law, he could not marry her even if he desired to (Leviticus 18.11). Her brother wants their father, David, to discipline his oldest child, which he does not. Absalom becomes quite angry and plots to kill Amnon. He is successful. The heir to the throne is murdered. Let’s see what parallels this has with David’s sin with Bathsheba. David slept with a woman that he should not have slept with and she was in a time of purification. David committed deception and murder to correct a sin. David is reflected in the lives of these sons of his. No wonder he didn’t want to discipline Amnon nor Absalom. Absalom is lost too. He flees to his mother’s area of the world and lives in Geshur, which is a refuge for criminals. David did not mourn the loss of his dead son, much like he did not mourn the loss of his dead son in 2 Samuel 12 (see our study). Instead, he mourned the loss of his living son, which runs parallel to 2 Samuel 12 as well.

A generality follows:

This is a warning to all women, beware the flattery and seduction of men whose sole desire is to have sex with you. The treatment that Amnon gave Tamar should not be considered abnormal. It is normal. When a man is in lust with a woman and is unwilling to go through the formalities of marriage, his sole desire is the sexual experience, and not the person.

How you treat women reflects your character. How you discipline your children will determine their future. Think on these matters.

2 Samuel 12

Do you notice that when you become angry at a sin in another, there are times your anger is directed toward you because you know that you are committing the same sin?

2 Samuel 12 (1 Chronicles 20.1-3 see our study of 1 Chronicles 20)

Our studies of Psalm 32 and Psalm 51 will be forthcoming. David spent at least six months in misery due to his sin. Bathsheba gets pregnant in 2 Samuel 11 (see our study), the two discover she is pregnant, David has Uriah murdered, they wait a few months for mourning, they marry, the baby may not have yet been born. Then comes Nathan to confront David for his sin. Whatever the amount of time, Psalm 32 and Psalm 51 describe the anguish David was going through during this period of his life.

After Nathan’s parable, wherein David becomes indignant, God brings the discipline upon His child (Hebrews 12.4-11). The consequences of David’s sins were mentioned briefly in our study of 2 Samuel 11. Here, God lays them out through Nathan to David. They are:

10 Now therefore the sword shall never depart from your house, for you have despised me, and have taken the wife of Uriah the Hittite to be your wife.
11 Thus says the LORD: I will raise up trouble against you from within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun.
14 Nevertheless, because by this deed you have utterly scorned the LORD, the child that is born to you shall die.

Notice for each consequence there is a reason given. As parents, we need to take this seriously. The consequence matches the discipline given.

If the rest of David’s life was outlined according to his children, four of David’s male children die. This baby (2 Samuel 12), Ammon (2 Samuel 13), Absalom (2 Samuel 18), and Adonijah (1 Kings 2) all die in relation to the consequences of David’s sin. Some have seen this as fulfilling Exodus 22.1 in lieu of the death penalty for David and Bathsheba (Leviticus 20.10).

Do you notice that when you become angry at a sin in another, there are times your anger is directed toward you because you know that you are committing the same sin?

The mourning of David in this chapter (15-23) gives us insight into his belief of the afterlife and of God’s mercy and grace. David mourned by fasting and praying while the child was alive. When he found the child to have died, he finally ate. He knew that the child might be spared by God. After the baby died, he knew God would not raise him from the dead. David knew that he would be with the baby after David dies. This causes us to ponder the eternal state of babies who have died [email me if you desire further study on this topic].

After the child born to David and Bathsheba dies, she has another child (24-25). They called him Solomon. Interestingly, Nathan called him Jedidiah, which means “loved by the Lord.”

The chapter ends where 2 Samuel 11 should have begun, David went to war as the kings are supposed to do. This passage is found in 1 Chronicles 20.1-3.

2 Samuel 11

In your weakness do you seek Him or do you attempt to be strong? You will fall. What will the consequences be?

2 Samuel 11

There is no parallel passage for this chapter and the next found in 1 Chronicles. The writer of the Chronicles was attempting to paint the kingdom, particularly David, in a good light. This chapter is the watershed event in his life. It is the turning point in David’s illustrious career. It also did not change God’s perspective of him (1 Kings 15.5). He sinned, yes; he was forgiven, yes; he repented, yes. God blessed him and disciplined him and allowed him to suffer the consequences of his sin.

When this chapter is evaluated, the conclusion of the matter begins in verse one.

In the spring of the year, the time when kings go out to battle, David sent Joab with his officers and all Israel with him; they ravaged the Ammonites, and besieged Rabbah. But David remained at Jerusalem.

David was neither where he should have been (“when kings go out to battle, . . . But David remained at Jerusalem”) nor was he doing what he should have been doing (“when kings go out to battle, David sent Joab”). David literally and figuratively removed his armor (Ephesians 6.10-12). He was wrong on both counts. Being in the right place and doing the wrong thing can lead to sin. Being in the wrong place doing the right thing can lead to sin. Being in the wrong place doing the wrong things will always lead to sin. This is what James tells us in James 1.14-15.

A quick outline of the chapter present us with the sin of lust growing into adultery (1-5), adultery leading to deception (6-13), fear leading to desperation and murder (14-26a), and the unfaithfulness to God and Uriah leads to David displeasing God (26b). David was middle-aged at this point in his life. He may have thought he didn’t need to care about things about him as carefully as he did when he fought Goliath. Paul reminds us in 1 Corinthians 10.12-13 of potential outcomes for those who have attitudes like this. Normally we quote verse 13 stating that God will deliver us from or through temptation. What we do not look at is verse 12. When we think we are able to handle life without God (see our study on Psalm 70), we will fall with no guarantee of deliverance. We need to know that when we are weakest we rely on His strength but when we think we are strong we live like we don’t need Him (2 Corinthians 11.30)

The life of David will never be the same. The chapters after this present many problems for David from the death of the son he had by Bathsheba to the revolt of his son Absalom at the end of the book. Each incident comes back to this one incident in David’s life. An example of this is Bathsheba’s family. Uriah’s wife, Bathsheba, was the daughter of Eliam. He was one of David’s closest men (2 Samuel 23.34). He was also the son of Ahithophel. He was a private counselor to David. It was he who aided in Absalom’s rebellion against his father, David (2 Samuel 16.21). His advice was for Absalom to take David’s wives or concubines for his own so that when David dies, Absalom could be king (this plays out to the ultimate end in 1 Kings). Because David messed with Ahithophel’s family, Ahithophel sought revenge. It all comes back to the sin of David and Bathsheba in this chapter.

In your weakness do you seek Him or do you attempt to be strong? You will fall. What will the consequences be?

2 Samuel 10

2 Samuel 10 (cf. 1 Chronicles 19)

Ammon (modern-day Jordan) were populated with the descendants of Lot (Ammonites). Even though they were distant relatives, there was great hatred between the two nations. God will later pronounce a great judgement on this nation (Ezekiel 25.1-7).

After the wars in 2 Samuel 8 (see our study), the king of Ammon died. David sent a contingent of men to show respect to his friend, the deceased king. It seems that Nahash (see 1 Chronicles 19.1) showed David kindness when he fled from Saul. This is the same king that Saul defeated but did not destroy as commanded in 1 Samuel 11 (see our study). Nahash’s son, Hanun, doesn’t think David is on a friendly mission due to the influence of his counselors. It could have been a combination of both reconnaissance and condolences. We see in 2 Samuel 11.1 that David’s armies first attacked Rabbah which is a large Ammonite city.

Shaving the beard and cutting the clothing was an insult tantamount to a declaration of war. As soon as the Israelites left, the Ammonites prepared for battle by hiring mercenaries from Syria. See our study of Psalm 60 for greater detail concerning the number of men used to fight.

For more information on Joab and Abishai, see our study of 1 Samuel 26. To better understand the battles of this day and other chapters in 2 Samuel, see the map below.

2 Samuel 9

David lived his life with all his ups and downs according to the purpose for which God created him (Acts 13.36). This is one of those instances where David served God’s purpose. We will see later that David falters a few times, but, in the end, he serves God’s purpose. How about you? Are you serving God’s purpose for your life in the area He has placed you (Acts 17.26)?

2 Samuel 9

The key to this whole passage is a promise David made to Jonathan before Saul and Jonathan died on Gilboa. David had promised him that David would always take care of the posterity of Jonathan. After he perished, there was only one alive and his name was Mephibosheth (see our study of 2 Samuel 4). His heritage is thus:

He is the grandson of King Saul and son of Jonathan who was crippled as his nurse fled and dropped him after the overthrow of Saul’s kingdom (2 Samuel 4.4-6)
After the overthrow of the kingdom, he was raised by Machir who was a powerful leader among the tribes on the eastern side of the Jordan River (transjordan). He also provided assistance to David in 2 Samuel 17.27-29 (2 Samuel 9.4-6)
He was sought out and honored by David because of David’s promise to Jonathan in 1 Samuel 20.14-17 (2 Samuel 9.1-13)
He was accused by Ziba of attempting to overthrow the kingdom of David when Absalom rebelled (2 Samuel 16.1-4)
He explains his side to David (2 Samuel 19.24-30)
He was spared by David (2 Samuel 21.7)
He was the father of Micha (2 Samuel 9.12)
He was called Merib-Baal (1 Chronicles 8.34)

David remembers the promise made to Jonathan after he had conquered and won many battles and became settled (2 Samuel 8.1). We can see this because Mephibosheth had a son (12) by this time. Since he was five when all this happened, some eighteen years could have passed, giving Mephibosheth enough time to marry and have a child.

What David did for Mephibosheth was not what the kings of ancient times did. They would slay all who were potential rivals (even in their own household). David not only spared Mephibosheth but gave him a home even though Mephibosheth could give nothing in return. Isn’t this much like what God does for us? He doesn’t slay us, but in His grace offers us who are crippled by our sin an eternal habitation fit for a king.

2 Samuel 8

When God provides victories in your life, do you give Him the honor, praise, and glory for them? Or, do you hoard them yourself?

2 Samuel 8 (cf. 1 Chronicles 18)

The theme of this chapter can be seen in two verses, verses 6 and 14. In both of these, the writer states that “Jehovah gave victory to David wherever he went.” The kingdom is growing, through the hand of David by the will of God. This chapter recounts the kings David vanquished (the Philistines, the Moabites, the king of Zobah, the Syrians, and the Edomites [1-8]), the wealth he acquired in these conquests (9-10), and how he ruled his people (15-18). Since David sought God first (2 Samuel 6), God blessed David with a kingdom (Matthew 6.33).

Even the spoils David took, he offered to God for the building of the Temple under Solomon (11).

When God provides victories in your life, do you give Him the honor, praise, and glory for them? Or, do you hoard them yourself?

Historical Notes

Verse 2-two of three would be put to death
Verse 6-from Damascus to the Euphrates
Verse 13-David won a name for himself. Interestingly, David’s name appears twenty-one times in this chapter.
Verse 16-For more on Joab, read our studies in 1 Samuel 26, 2 Samuel 2, 2 Samuel 3, and 1 Chronicles 11.
Verse 18-For more on Abiathar, read our studies in 1 Samuel 30 and 1 Samuel 21-24.
As for the numbers involved in this chapter and in 1 Chronicles, the following numbers are given:

from the Syrians (Arameans) one thousand chariots, seven thousand charioteers, and 20,000 footmen (soldiers) were captured. As well, 22,000 Aramean soldiers were killed. Thus, the 40,000 “horsemen” (2 Sam. 10:18) and 40,000 footmen (v. 18) are merely rounded-off figures for the 42,000 foot soldiers either captured or slain. The word “horsemen” in 2 Samuel 10:18 is thus used imprecisely or may have been miscopied from the listing in 2 Samuel 8:4 (King James Version study Bible. 1997).

2 Samuel 7

David is amazed at what God has promised, not based on whom David is or what David does, but on whom God is and what God will do. This is the essence of the unconditional New Covenant God makes to us through His Son Jesus. It is and has and will always be about Him, not us.

2 Samuel 7 (cf. 1 Chronicles 17)

God makes a promise to David that is unconditional [listen to this message on Romans 3.1-8 preached at Evangelical Formosan Church of Cerritos on October 17, 2010 by Pastor David]. David responds to God with a prayer of praise. This is how it is. God promises us great things in Christ, and we need to respond with gratitude. How much gratitude have you shown God today?

God gave David peace )rest( from his enemies. The evidence of this is seen in the promises God makes with David in this chapter. Verse two reminds us of Hiram who provided David with the cedars of Lebanon (2 Samuel 5.11). This is the chapter that introduces the prophet Nathan. He plays a key role throughout the rest of the story of David (2 Samuel 12.1, I Kings 1.10, 22, 34, 2 Chronicles 9.29).

This is also the chapter that is central to the doctrine of Christ’s coming (12-13, 21). Christ is the seed that will come from David upon whom God will establish the eternal kingdom. Peter made sure the people of Jerusalem understood this in his first sermon (Acts 2.25-36). Paul mentions this covenant in Romans 1.1-3. Jesus even refers to it in Revelation 22.16. Both passages mention that Jesus is the fulfillment of the covenantal promise. The prophet Jeremiah, as an Old Testament example, awaited the day when the Messiah would come as fulfillment of this covenant (Jeremiah 23.5). Gabriel was sent with the same message in Luke 1.32-33 stating that the One who was to be born of Mary would be the One to sit on the throne of David. It is this covenant that ties the Abrahamic Covenant to the New Covenant made by Jesus (John 13-17).

According to this passage (10-16), the Davidic covenant is:

a house—a continued posterity of the royal line
a kingdom—a realm of political power, a literal earthly kingdom that can be interrupted (Hosea 3.4-5). Psalm 89 informs us that although individual members of the house of David may fail the conditions of the covenant because of their disobedience, the covenant itself remains unconditional (3-4, 19–24, 27–37; see our study on Psalm 89).
a throne—the rulership of that kingdom centered in David’s posterity, his offspring will have the only right to the throne in Israel

To conclude the matter of the covenant for the moment, ultimately God’s promise to Israel through the Davidic covenant will become evident in the Messiah, who is David’s seed (Jeremiah 33.19-26, Ezekiel 34.22-31, 36.16-38). Each of the covenants presented in Scripture, the Abrahamic, Davidic, and New covenants, will find their fulfillment (Ezekiel 37.21-28) in Christ, through whom the provisions of these three covenants come together (cf. Matthew 26.28-29, 31-33, 54-55, Luke 1.68-78, Acts 2.29-36, 3.25-26, 15.16-17, Galatians 3.13-16, 26-29, Hebrews 9.16-28, and Revelation 11.15).

The final thought in this chapter is David’s response to all this. He is amazed at what Nathan told him. He then enters the tent of worship, where the newly placed Ark is found, and he worships the Lord for a lengthy amount of time (7:18–29). During his prayer, he calls on the “Sovereign Lord” seven times. This title stresses God’s control over the nations and over this unconditional covenant God has made with David and the nation Israel. David is amazed at what God has promised, not based on whom David is or what David does, but on whom God is and what God will do. This is the essence of the unconditional New Covenant God makes to us through His Son Jesus. It is and has and will always be about Him, not us.

2 Samuel 6

When we try to do God’s work our way, we may succeed for a moment, but we are destined for failure. When we do things God’s way, despite what some may think, He will bless us. Sometime our closest friends will turn on us when we decide to praise God properly. This should never detract us from rejoicing in Him. When was the last time you sang for God in such a way that it didn’t matter who was there?

2 Samuel 6 (cf. 1 Chronicles 13.1-14 [read our study] and 15.25-16.6 [read our study]; 1 Samuel 7.1, 2 [read our study])

This chapter presents David bringing the Ark of the Covenant to Jerusalem. It is a rather strange story though. After the Israelites received the Ark back from the Philistines, they placed it in Kirjath-Jearim (here it is called Baale-Judah) with Abinidab in order to make Jerusalem both the political and religious capital of Israel. The goal is admirable. It seems, however, the means was less than godly. David intended to transport the Ark via a cart and not using Kohathites (Levitical priests) to carry it as prescribe in Numbers 4.15.

As the party of more than 30,000 were celebrating the transport of the Ark, it began to fall. Uzzah, in an attempt to save the Ark from desecration by having it fall to the ground, stopped it from falling. For his attempts, God struck him dead. Why? Was God being too harsh with Uzzah for touching the Ark? If we are unaware of God’s character, we might trivialize this incident with such a response. However, knowing the holiness of God, we need to respond differently. Uzzah was attempting to “save” the Ark from desecration by desecrating the Ark with his hand (he broke the law in order to save the Ark). Now, some would say that his hand was less dirty than the ground, so it was the lesser of the two evils. I posit a query or two: Is God so incapable that He is unable to keep the Ark from falling without causing someone to sin? Do we really think our sinfulness is less dirty than the dirt? Dirt is dirt and sin is what brought Christ out of Heaven to die for us (it is filthy rags-Isaiah 64.5-7). God’s law demands that any who touch it, die; he did, and he did.

David is in fear and anger. I think he was fearful of whom God actually is and in anger over his mishandling of the situation.

He deposits the Ark at the home of a Levitical priest, a Kohathite, in the city of Gath-rimmon in Manasseh. This would be the proper place to leave it. After David sees that God is not mad at him but blesses the household of Obed-edom, David retrieves it properly and takes it to Jerusalem.

Along the way, the entourage continues their celebration. David celebrates with them. His first wife, Michal, becomes embarrassed by David’s dress and dancing and despises him. When he returns home, she blasts him for rejoicing in the manner he did. David defends himself. God judges her.