The division of the Old Testament books at the end of Samuel is quite artificial. The history of David is continued in I Kings with the account of Abishag and the revolt of Adonijah. The division we have now in the English Bible is not very early, as is indicated by the Septuagint in some of its copies in which the third book of Kings begins with I Kings, chapter three. The two Chapter s which intervene are thus numbered twenty-five and twenty-six of Samuel.

Comments from the book of Samuel would not be complete without some reference to the fact that David did become old and stricken in years. He ruled for forty years and did not begin his career until he was thirty (2 Samuel 5:4). As he neared the prescribed three score and ten years (Psalms 90:10), he suffered an infirmity which caused him to chill. In a manner which seems crude to a civilization provided with mechanical and chemical corrective measures for such a condition, the people of Israel sought a young virgin to be David’s constant companion, in order that the heat from her body might warm David. The maiden they found was Abishag, a fair damsel from Shunem. Shunem was a spot belonging to the tribe of Isaachar. It was here that the Philistines had camped before Saul’s last battle (1 Samuel 28:4). This locality was also the residence of the woman whose son Elisha raised from the dead (2 Kings 4:35), and has been identified with Shulam at the southwest base of little Hermon and three miles north of Jezreel in the midst of a very fertile valley.

Abishag was a very fair maiden, and she ministered to the needs of the king in his infirmities; but the king did not consider her to be his wife or one of his concubines. His relationship to her was not that of a man with his wife, and Abishag was not above one of the household servants, Her relationship to him, however, was peculiar and unusual, a fact that indirectly brought about the death of Adonijah. After David’s death, Adonijah, who had been spared by Solomon, decided that he would like to have Abishag as his wife, He sent Bathsheba, Solomon’s mother, to have an audience with Solomon in order to ask him to give Abishag to Adonijah. Adonijah felt that Bathsheba as the king’s mother would have more influence with Solomon than he would have personally. Solomon interpreted this request of Adonijah’s to be highly improper, inasmuch as Abishag once was very close to King David. The situation was very much similar to that of Abner and Rizpah in the days of Ish-bosheth. Kings were very jealous of their concubines and wices. When a king died, the successor to the throne not only acceded to the throne but also inherited the king’s household, being responsible for the continued support of the widows and children. If he were of a different house, he often would slay these heirs in order to prevent their making future claims to the throne. Abishag was Solomon’s responsibility, and he felt that Adonijah’s desire was quite out of place. Although Abishag was not a wife or concubine of David’S, she had been in a very intimate association with David; and Solomon viewed Adonijah’s request for her hand in marriage as a veiled pretension to he throne.

Adonijah had attempted to usurp the throne while David was still alive in order to prevent Solomon’s accession. Adonijah had some reason for such action, inasmuch as he was the elder brother of Solomon and directly in line for the throne. He was the son of Haggith, the fourth-born of David’s sons (2 Samuel 3:4). Since Amnon had been killed by Absalom and Absalom had been slain in battle, the two older brothers of Adonijah could not succeed David to the throne. Nothing is known of Chileab, David’s second-born son (2 Samuel 3:3); and it is generally concluded that he also was dead.

Adonijah was born to David while David lived and ruled in Hebron, during the first seven years of his reign. Solomon was not born until after David had moved his capital to Jerusalem and had stolen Bathsheba from Uriah. Adonijah knew that David intended to have Solomon as his successor, but his own selfish interests led him to attempt to steal the throne. His revolt should not be considered an attempt to rebel against David, as was Absalom’s effort; but he did try to supersede Solomon.

The Scripture says, Then Adonijah, the son of Haggith, exalted himself (2 Kings 1:5). He prepared chariots and horsemen, with fifty men to run before him through the streets of Jerusalem. His father had not spoken a word in rebuke of him, giving him an exalted estimation of himself; and in addition, he was a very handsome person. Specific reference is made to the fact that he was born after Absalom (1 Kings 1:6), making him the next in line to the throne.

Adonijah secured the support of some of the leading people in David’s government. Joab, who had been faithful to David when Absalom rebelled, joined in Adonijah’s conspiracy. The priesthood, which had been united behind David in the days of Absalom, was divided by Adonijah’s attempted coup. Abiathar, the priest whose father had been slain in the days of Saul and who had fled to David for protection, was led away from David and persuaded to join Adonijah. Zadok, the other priest, remained loyal to David and Solomon.

Certain key men in David’s government were not convinced by Adonijah’s claims. Zadok, the priest, Nathan, the prophet, and Benaiah, one of David’s mighty men, were all solidly back of Solomon’s claims and David’s intentions for him to be his successor. None of these men were invited to Adonijah’s rally where he proclaimed himself to be king over Israel. Shimei and Rei, mighty men which belonged to David, also were not with Adonijah. The area around En-rogel, at the southeast corner of the city, was chosen for the meeting-place by those who supported the claims of Adonijah. Adonijah announced a sacrifice, slaying sheep, oxen, and fat cattle, and inviting all his brethren of the king’s sons and all the men of Judah who were the king’s servants, except those who were not in sympathy with his cause.

Nathan, the prophet, learned of the meeting and informed Bathsheba, David’s wife and Solomon’s mother. He instructed Bathsheba to ask for an audience with the king and make inquiry about his intentions concerning his successor. It was Nathan’s understanding that Solomon should succeed David to the throne. No doubt he had gathered this from the prediction which he had made to David about the son who should build the temple (2 Samuel 7:12). More was involved than the mere succession to the throne. The fulfillment of prophecy was hanging in the balance. The will of God was to be done in the lives of the men who were involved.

Bathsheba asked for and received the audience with David. She asked David if he had not sworn to her by the Lord God that Solomon would be the one to sit on the throne. She then announced to David that Adonijah was ruling in Jerusalem. She specifically mentioned the feast which he had announced and the oxen, fat cattle, and sheep which were sacrificed. She enumerated those who were supporting AdonijahAbiathar and Joab, particularly. Bathsheba informed David that the citizens of his kingdom were waiting for some word from him which would indicate his pleasure concerning his successor. With pitiable concern, Bathsheba predicted that if Adonijah were successful in acceding to the throne then she and Solomon would be considered offenders and probably be put to death (1 Kings 1:21).

While Bathsheba was speaking, Nathan came in and substantiated her remarks and appraisal of the situation. Nathan specifically asked David if it were his intention that the fourth-born son would succeed him to the throne. He verified the report that Adonijah had chosen a spot rather remote from the palace and proclaimed himself to be king. It had even been reported that the people were crying, God save king Adonijah (1 Kings 1:25). Nathan assured David that Solomon, Benaiah, and he were not invited to the feast and were devoutly loyal to David. Nathan concluded his interview with the king by asking if all this were David’s intentions and done by his order.

David was aroused by all these reports. He acted immediately. King David recalled Bathsheba and swore again to her that it was not his desire for Adonijah to succeed him to the throne. He assured her that Solomon, their son, was his choice as a successor. With alacrity which had typified his earlier activity but had been lacking in the latter days of his reign, David took steps to thwart Adonijah’s efforts. David summoned Zadok the priest, Nathan the prophet, and Benaiah the son of Jehoiakim, one of David’s mighty men. These men represented the religious, civil, and military leaders of Israel; and he gave them specific instructions which were to be carried out at once.

Certain routine procedures of state were to be followed in proclaiming Solomon to be the king. He was to ride upon the king’s own mule and be brought down to the eastern edge of the city. He was there to be anointed king by Zadok the priest and Nathan the prophet as Saul and David had been anointed by Samuel the prophet. A trumpet was to be blown and the proclamation was to be made. The people were to cry out, God save King Solomon (1 Kings 1:34). Solomon was then to lead a procession to the palace and there he was to be installed as king over Israel and Judah. This immediate and direct action of David’s pleased Benaiah especially; and he said, Amen: the Lord God of my lord the king say so too (1 Kings 1:36).

David’s directions were followed precisely; and the king’s bodyguard, the Cherethites and Pelethites, went down to put Solomon on the king’s mule to make the trip to the Gihon on the western side of Jerusalem. Zedok the priest took a horn of oil out of the tabernacle with which to anoint Solomon. The trumpet was blown to signal the assembly of the people; and the people cried out, God save King Solomon (1 Kings 1:39). The procession wound its way back into the city as the people followed Solomon to the palace playing on the pipes, and the earth was literally shaken by the sound.

Adonijah and those who were called to his abortive assembly heard the shout. Joab was especially attracted by the blowing of the trumpet and made inquiry about the uproar in the city. Jonathan, the son of Abiathar the priest, came at that moment with news that David had announced that Solomon was to be his successor to the throne. He also knew that Zadok, Nathan, and Benaiah were backing Solomon’s claims to the throne. His information included the detail that the king’s bodyguard was attending Solomon and Solomon was riding on the king’s own mule. Jonathan properly assessed the situation by announcing that the city was following Solomon and yielding to David’s wishes in the matter. This news threw Adonijah’s guests into an uproar, and they fled in terror from the scene. Adonijah himself arose and went to the altar and caught hold of the horns on the altar, a gesture of entreaty signifying that he was pleading with God and all who saw him that his life might be spared. News came to Solomon of Adonijah’s pitiful plea, and Solomon assured him that he might live if he conducted himself in a worthy manner. He warned him that if wickedness were found in him, he would be put to death. Adonijah accepted the offer of pardon, and went to Solomon to do obeisance to his new king. Solomon dismissed him, and allowed him to return to his own dwelling in peace.

David lived for some time after announcing that Solomon should succeed him to the throne, but the day of his death approached nonetheless. Before he died, he called Solomon to him and encouraged him to conduct himself as a man. He especially exhorted him to keep the charge of the Lord, to walk in His ways, to keep His statutes, and His commandments, and His judgments, and His testimonies (1 Kings 2:3). David’s charge was specifically based on a written law of Moses, a passing reference to the fact that the Pentateuch was in existence in David’s day and formed the basis for the king’s conduct as well as the conduct for the subjects of the land. Uppermost in David’s mind was the knowledge that God had made a covenant with him (2 Samuel 7), a portion of which carried the stipulation that if his children walked in the ways of God there should not fail him a man on the throne of Israel. This was God’s promise to the royal family.

David gave specific instructions to Solomon with regard to certain matters of unfinished business in his kingdom. He specified that some kind of punishment should be meted out to Joab, his captain through the years who had demonstrated on occasion a wicked spirit. Joab had killed Abner, the son of Ner, and also Amasa, the son of Gezertwo valiant soldiers. David was also anxious that Barzillai, the Gilead be remembered for the kindness which he had shown David when David had fled from Absalom. He had promised Brazillai that his son, Chimham, would be taken into the king’s family and given daily sustenance from the king’s table. Others to whom David owed a debt of gratitude or a measure of punishment were Shimei, the Benjamite, who had cursed him as he fled from Jerusalem at the time of Absalom’s rebellion. Although David had spared his life, he knew that some punishment should be given to him.

These touching final moments spent with Solomon were like the time that Isaac spent with Esau and Jacob as he sought to give a blessing to Esau even though the birthright had been sold to Jacob (Genesis 27:1), and like the time when Jacob spent with his twelve sons in Egypt as he pronounced prophecies and blessings about each of them (Genesis 49:1-33). When David had attended to these last affairs of state and given a word of personal exhortation to Solomon, his duties as king were ended and soon thereafter he died. He was buried in Jerusalem, the city of David (1 Kings 2:10).

Solomon succeeded David to the throne and ruled with wisdom. Adonijah gave occasion to Solomon for executing him when he asked to have Abishag the Shunamite, to be his wife, after she had attended David until the time of his death. Oriental potentates considered the wives and concubines to be their own personal property in a very special way, and any interest shown in them by anyone else was considered to be an effort to steal the throne as well. This was Solomon’s view of Adonijah’s request; and for that reason, he killed Adonijah.

Abiathar was called before Solomon who told him to go to Anathoth; a town in the tribe of Benjamin belonging to the priests (Joshua 21:18; Jeremiah 1:1). The town was a city of refuge and the birthplace of Jeremiah and also his residence for a great part of his life (Jeremiah 1:1; Jeremiah 11:21-23; Jeremiah 29:27). It lay three miles northeast of Jerusalem. It has been identified with the modern Anata, but is of little modern importance. Solomon spared Abiathar’s life because he had attended the Ark in the days of David and had suffered affliction with him, especially at the time of Saul’s killing all the priests (1 Samuel 22:20-23). Abiathar was deposed from his office, and this was a fulfillment of the prophecy made in the days of Eli (1 Samuel 2:31; 1 Samuel 2:35).

Solomon also took direct action against Joab. Joab heard what had happened to the other conspirators who had followed Adonijah, and he fled to the tabernacle and caught hold of the horns on the altar in much the same fashion as Adonijah (1 Kings 2:28; cf. 1 Kings 1:51). Solomon sent Benaiah to execute Joab, but Joab refused to be dragged away from the altar. Benaiah reported this to the king, and Solomon told him to slay him in the sanctuary. Joab had shed much innocent blood, and Solomon feared that he would bring blood-guiltiness upon his kingdom if he permitted Joab to live. Benaiah was faithful to Solomon’s orders and killed Joab in the tabernacle area but allowed his body to be taken for burial to the wilderness of Judah which had been Joab’s home.

Benaiah, one of David’s mighty men and a faithful soldier under Solomon, was made captain of Solomon’s army. Zadok the priest, officiated at the tabernacle; and Solomon did his best to put his kingdom in order. One other duty was his to perform as he completed the unfinished business of his father’s rule. Shimei, the man of Benjamin, who had cursed David when he fled from Jerusalem, was told to establish his residence in Jerusalem. He was instructed not to go out of the city, the border line being established at the brook Kidron, east of Jerusalem. Shimei agreed to the terms of Solomon’s amnesty and kept his part of the bargain for quite a while. When two of Shimei’s servants fled from him and went into a foreign territory, Shimei left Jerusalem without gaining permission from Solomon. Solomon heard that Shimei had broken his covenant, and he ordered that Shimei be executed. When these matters had been attended to, Solomon established the kingdom firmly under his hand. The people of Israel knew that it was David’s intention for him to reign, and he had set his kingdom in order. No regent ever began his rule under more auspicious omens, for David had ruled well in spite of the failures which were noted in the Scripture. God gave Solomon wisdom and understanding; he was also endowed with a largeness of heart. His wisdom exceeded the wisdom of all the children of the east country, and the wisdom of the men of Egypt. Hiram, the king of Tyre, spoke a fitting benediction to the reign of David, and offered an appropriate invocation for the reign of Solomon as he said:

Blessed be the Lord God of Israel, that made heaven and earth, who had given to David the king a wise son, endued with prudence and understanding, that might build an house for the Lord, and an house for his kingdom (2 Chronicles 2:12).

BIBLIOGRAPHY

Banks, Lewis Albert. David and His Friends. New York, Funk and Wagnalls Company, 1900.

Blackwood, Andrew W. Preaching from Samuel, New York, Abingdon-Cokesbury Press, 1946.

Blaikie, W. G. The Second Book of Samuel, New York, George H. Droan Company, n. d.

Bossenbroek, Edward. Old Testament Studies, Grand Rapids, Michigan, Baker Book House, 1961.

Corvin, R. O. David and His Mighty Men. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1950.

Crockett, William Day. A Harmony of the Book of Samuel, Kings, and Chronicles. Grand Rapids, Michigan, Baker Book House, 1952.

Edersheim, Alfred. The Bible History (Old Testament), Volume IV. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1949.

Halley, Henry H. Bible Handbook, Grand Rapids, Michigan, Zondervan Publishing House, 1960.

Henry, Matthew. Commentary on the Whole Bible, New York, Fleming H. Revell Company, n. d.

Hill, John L. From Joshua to David. Nashville, Tennessee, The Sunday School Board of the Southern Baptist Convention, 1934.

Huffman, J. A. A Guide to the Study of the Old and New Testaments. Winona Lake, Indiana, The Standard Press, 1926.

Jamieson, Robert, et al. A Commentaryon the Old and New Testaments. Grand Rapids, Michigan, Zondervan Publishing House, n. d.

Keil, K. F. and F. Delitzsch. Biblical Commentary on the Books of Samuel. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1950.

Kirkpatrick, A. F. The Second Book of Samuel. Cambridge, The University Press, 1899.

Lewittes, Mordecai H. Heroes of Jewish History, Volume II (from Joshua to Jeremiah). New York, Hebrew Publishing Company, 1953.

Maus, Cynthia P. The Old Testament and the Fine Arts. New York, Harper and Brothers, 1954.

McGarvey, J. W. Lands of the Bible, Cincinnati, The Standard Publishing Company, 1880.

Newman, John P. From Dan to Beersheba. New York, Hunt and Eaton, 1892.

Pieters, Albertus. Notes on Old Testament History, Volume II. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1950.

Rand McNally Historical Atlas of the Holy Bible. Chicago, Rand McNally and Company, 1938.

Robinson, George L. Leaders of Israel. Grand Rapids, Michigan, Baker Book House, 1955.

Smith, H. P. The Books of Samuel. New York, Charles Scribner’s sons, 1904.

Smith, William, Smith’s Bible Dictionary, Philadelphia, A. J. Holman Company, n. d.

Thompson, J. A. Archaeology and the Old Testament. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1959.

The Bible and Archaeology. Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1962.

Unger, M. F. Introductory Guide to the Old Testament. Grand Rapids, Michigan, Zondervan Publishing House, 1951.

Unger’s Bible Dictionary. Chicago, Moody Press, 1957.

PART ONE DAVID MADE KING OF ISRAEL

2 Samuel 1:1 to 2 Samuel 5:25

A DIGEST OF CHAPTER 1

2 Samuel 1:1-12

The Amalekite’s account of Saul’s death. David was in Ziklag when he heard of Saul’s death. An Amalekite came to him saying that he had fled from the field of battle. He told David that he had seen Saul lying mortally wounded and that Saul had asked him to kill him. The Amakelite said that he had actually slain Saul.

2 Samuel 1:13-16

David’s punishment of the Amalekite. David was not willing himself to lay a hand on God’s anointed. He had no respect for anyone else who would destroy God’s chosen servant. He ordered one of his men to fall upon the Amalekite and kill him.

2 Samuel 1:17-27

The Song of the Bow. David mourned greatly over the deaths of Saul and Jonathan. He wrote a lamentation that came to be known as the Song of the Bow. He taught it to the people of Israel, and they used this in their lamentation over Saul.

LESSONS FOR LEARNING

Abstain from all appearance of evil (1 Thessalonians 5:22). God’s men must be honorable. David’s hands were entirely clean of the blood of Saul. He had much to gain by taking Saul’s life, but on a number of occasions he had refused to lift up his hand against this king. He came to the throne in God’s own good providence. It was in God’s good time and was accomplished as the will of God had decreed. It is necessary for Christians to live in such a way that they cannot be accused of evil deeds. They must be men and women of good report among all.

There is some good in all men. Someone has said that there is enough good in the worst of us and enough bad in the best of us that none of us can condemn the rest of us. Saul had been a very wicked man, but there were good things about him. These were the things that David praised in his Song of the Bow. We should shun the evil in others, but we should also praise and copy the good we see in them.

CHAPTER 1 IN REVIEW

How long was it after the battle when David heard of Saul’s death?

Where was David when he heard the news?

Of what nationality was the bearer of the news?

What possessions of Saul’s did the man have?

How did David punish the bearer of the news?

What was the name of the song with which David lamented Saul’s death?

In what other book was it recorded?

What Philistine cities are mentioned in the song?

What weapons of Saul and Jonathan did David mention?

What mountain did David curse in the song?

2 Samuel 1:1-12

I. DAVID MADE KING OF ISRAEL, 2 Samuel 1:1 to 2 Samuel 5:25.

David Receives News of Saul’s Death, 2 Samuel 1:1-27.

The Amalekite’s account of Said’s Death. 2 Samuel 1:1-12

Now it came to pass after the death of Saul, when David was returned from the slaughter of the Amalekites, and David had abode two days in Ziklag; 2 It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance.

3 And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped. 4 And David said unto him, How went the matter? I pray thee, tell me. And he answered, That the people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also. 5 And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead? 6 And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him. 7 And when he looked behind him, he saw me, and called unto me. And I answered, Here am I.

8 And he said unto me, Who art thou? And I answered him, I am an Amalekite.

9 He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me.

10 So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord.

11 Then David took hold on his clothes, and rent them; and likewise all the men that were with him:

12 And they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword.

*1.

How long after the battle before David heard the news? 2 Samuel 1:1*

David had abode in Ziklag for two days before he heard the news from the battlefield. This gave him time to return from his slaughter of the Amalekites and to establish his residence again in the Philistine city which had been given him by Achish. On the third day a man came from the camp and brought the news to David. It had taken a similar amount of time for David’s men to move from Aphek to Ziklag when the Philistine lords insisted that he not go to battle with them.

*2.

In what condition was the bearer of the news-’? 2 Samuel 1:2*

The man had his clothes rent. He had earth upon his head indicating that he had not taken time to clean up after the battle. When he came to David he fell on his face to the ground and did obeisance. When he was asked about his activities he said that he had come out of the camp of Israel. Whether this was a disguise or the actual condition the man found himself in after the battle cannot be determined at this point.

*3.

Did David believe the man? 2 Samuel 1:5*

David asked him about the outcome of the battle. The man told him that the people of Israel had fled from the battle. He also announced that many of the people were killed. He especially noticed that Saul and Jonathan were dead. The man does not mention Malchishua or Abinadab. David evidently doubted the veracity of the man’s account because he asked him how he knew that Saul and Jonathan were dead.

*4.

How did an Amalekite get in Saul’s army? 2 Samuel 1:8*

Mercenaries were allowed to join in a campaign, especially if it were an unholy war in which the citizens had no interest. It is rather ironic that the man was a member of the tribe whom Saul was sent to exterminate. It was God’s intention that these people be driven out of the land of Canaan, but Saul had failed to do his work thoroughly. His lack of thoroughness had brought about his downfall and rejection. At this point an Amalekite takes credit for having killed Saul.

*5.

Where did the Amalekite get Saul’s crown? 2 Samuel 1:10*

An Amalekite came out of the midst of the battle and brought David the news. It was a common thing for foreigners to join with the armies of the Israelites. David had been back at Ziklag for two days when he received this word. Nothing is said in the account as to how long after the battle it was when David received the announcement. Very evidently the foreigner did not tell the truth about the death of Saul. More than likely he had obtained the bracelet and the crown by coming upon the body before the Philistines did.

*6.

Why did the Amalekite bring the report to David? 2 Samuel 1:10*

The Amalekite called David his lord. He took the crown that was on Saul’s head and the bracelet that was on his arm and brought them to David. He said that he had killed Saul. He said that anguish had taken hold on him so he could not live. Evidently the Amalekite thought that David would appreciate his killing Saul. He also must have thought that David was to be the next king, It was for these reasons that he brought the evidence of Saul’s death to David and made the report to him.

*7.

How did Saul die? 2 Samuel 1:10*

David was removed from the field of battle by at least a three-day journey. He had no way of knowing exactly how Saul had died, but he had heard the testimony of the Amalekite who said he had killed Saul. He certainly did not want anyone to say that he had been involved in planning or executing Saul’s murder. The Amalekite evidently had not told the truth. The account of Saul’s death in 1Samuel 31 is an inspired account. The Amalekite’s version varies in several significant details leading us to conclude that he did not tell the truth.

*8.

What was David’s reaction to the news? 2 Samuel 1:11-12*

David took hold on his clothes and rent them. This was the customary Jewish way of expressing deep emotions. David wept and fasted throughout the rest of the day. The men that were with him also mourned and wept and fasted. Their lament was for Saul, the fallen king, and his good son Jonathan. They were also weeping because hard times had befallen the people of Israel. The Philistines had beaten them in battle, and they were in a position similar to that in the days of Eli when the Philistines had captured the Ark.

2 Samuel 1:13-16

David’s punishment of the Amalekite. 2 Samuel 1:13-16

13 And David said unto the young man that told him, Whence art thou? And he answered, I am the son of a stranger, an Amalekite.

14 And David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the Lord’s anointed? 15 And David called one of the young men, and said, Go near, and fall upon him. And he smote him that he died.

16 And David said unto him, Thy blood be upon thy head; for thy mouth hath testified against thee, saying, I have slain the Lord’s anointed.

*9.

Why did David ask the Amalekite who he was? 2 Samuel 1:13*

The man had already told him that he was an Amalekite. He had said that Saul asked him who he was and he had replied that he was an Amalekite. David evidently interrogated the young man thoroughly after he and his men had recovered from their shock and grief. As he made inquiry, he asked the man who he was. The young man told him that he was the son of a stranger. This was another way of his saying that he was not a member of the commonwealth of Israel. He identified himself as an Amalekite.

*10.

Why did David slay the bearer of the news? 2 Samuel 1:15*

The Amalekite had come to tell the news of the death of Saul with the expectation of a reward from the hand of David. David slew the newsbearer. David felt that if he did not slay the Amalekite that the blood of Saul would be required of his hands. Such an occurrence as this shows that David still had a very, very deep regard for Saul.

2 Samuel 1:17-27

The Song of the Bow. 2 Samuel 1:17-27

17 And David lamented with this lamentation over Saul and over Jonathan his son: 18 (Also he bade them teach the children of Judah the use of the bow: behold, it is written in the book of Jasher:)

19 The beauty of Israel is slain upon thy high places:

how are the mighty fallen!

20 Tell it not in Gath,

publish it not in the streets of Askelon;

lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph

21 Ye mountains of Gilboa,

let there be no dew, neither let there be rain, upon you,

nor fields of offerings:

for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been

anointed with oil,

22 From the blood of the slain,

from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty.

23 Saul and Jonathan were lovely and pleasant in their lives,

and in their death they were not divided: they were swifter than eagles, they were stronger than lions.

24 Ye daughters of Israel,

weep over Saul, who clothed you in scarlet, with other delights;

who put on ornaments of gold upon your apparel.

25 How are the mighty fallen in the midst of the battle!

O Jonathan, thou wast slain in thine high places.

26 I am distressed for thee, my brother Jonathan:

very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.

27 How are the mighty fallen,

and the weapons of war perished!

*11.

What was the Song of the Bow? 2 Samuel 1:18*

The Song of the Bow is the name given to lamentation that David wrote at the time of the death of Saul and Jonathan. Why this title is given to this particular passage is not known. There is a mention of the bow in 2 Samuel 1:22. It seems better to regard this verse as a notice of the fact that David commanded that the children of Judah learn this song than that he ordered all of them to have training in the actual use of the bow.

*12.

What was the book of Jasher? 2 Samuel 1:18 b*

The book of Jasher was evidently a non-canonical book kept by the Israelites to record the outstanding exploits of their national heroes. This book is mentioned also in Joshua 10:13. The word Jasher comes from a Hebrew root which signifies the upright or the righteous. This is evidently another way of referring to the Israelites by calling them the righteous or upright people.

*13.

In whom was the beauty of Israel? 2 Samuel 1:19*

Later on in the song David refers to Saul and Jonathan being lovely and pleasant in their lives (2 Samuel 1:23). He may have been referring to the king of Israel who was indeed a handsome man. He stood head and shoulders above all the other Israelites. More than this David was lamenting the fact that the best young men of all Israel had fallen in battle.

*14.

Why did he not want it told in Gath? 2 Samuel 1:20*

The Philistines had taken Saul’s head and sent it around to the various cities of Philistia (1 Samuel 31:9). They published it in the house of their idols and among the people. David regretted this and he did not want it told. He was praying that they might not have reason to rejoice in Philistia. He did not want it told in Ashkelon or to see the daughters of Philistines rejoice.

*15.

Why did he speak about the mountains of Gilboa? 2 Samuel 1:21*

The mountain of Gilboa would stand for defeat to the people of Israel from this day forward. It was the place where their first king had fallen in battle. David prayed that there might not be dew or rain upon the mountains. He prayed that there might not be fields of offerings. Evidently he meant that he hoped that there would not be grain to grow, a portion of which might be used for an offering. This was David’s way of saying that the mountain of Gilboa would stand for defeat as Waterloo did for Napoleon.

*16.

Did David praise Saul? 2 Samuel 1:22*

David did praise Saul. David had always praised Saul. He would not condone Saul’s sin; he would praise those things worthwhile in the character of Saul. Saul’s character, up until the time that he became unmindful of the commandments of God, was worth praising. David said that Saul and Jonathan had been victorious in many battles, They had not come back empty from their campaigns. The bow of Jonathan had turned not back from the blood of the slain or from the fat of the mighty.

*17.

What benefits had Israel received from Saul? 2 Samuel 1:24*

David’s mentioning of the women being clothed in scarlet and other delights indicates that some prosperity had come to Israel because of Saul’s reign. David said that he had put on them ornaments of gold which would point to considerable prosperity. Many of Samuel’s predictions of the nature of the kingdom must have come true. Samuel had said that if Israel had a king they would have to pay taxes (1 Samuel 8:10-18). Samuel indicated that a king would become so oppressive that they would cry out for relief. This certainly came true in the days of Rehoboam (1 Kings 12:1-4) when the people of Israel asked for relief from their taxes. Some indication of their chafing under the yoke of the king is seen from the fact that people who were distressed or in debt came to follow David (1 Samuel 22:2). These people had to pay for some of the blessings which they had received, but they should have been thankful for the leadership which Saul gave to them.

*18.

Why did David speak of Jonathan’s love? 2 Samuel 1:26*

Jonathan’s soul was knit to the soul of David from the time of David’s introduction to Saul after David had killed Goliath (1 Samuel 18:1). At that time we read Jonathan loved him as his own soul. Jonathan and David entered into a covenant which was renewed on a number of occasions. They pledged themselves to lifelong loyalty to each other and they also promised that they would not do harm to each other’s descendants. It was for this reason that David spoke of Jonathan’s love.

Old Green Commentaries

The College Press Bible Study Textbook Series — 59 volumes by 25 authors, published between 1961 and 1992 and affectionately known as the 'old green' commentaries for their green hardback bindings. Each volume is a commentary, workbook and teaching manual in one, written by Restoration Movement …

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Old Testament

GEN EXO LEV NUM DEU JOS JDG RUT 1SA 2SA 1KI 2KI 1CH 2CH EZR NEH EST JOB PSA PRO ECC SOS ISA JER LAM EZK DAN HOS JOL AMO OBA JON MIC NAH HAB ZEP HAG ZEC MAL

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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