2 Samuelchapter 1
27 verses · BSB2 Samuel book hub →
Key verse
After the death of Saul, David returned from the slaughter of the Amalekites and stayed in Ziklag two days.
It stands in scene A of the chapter, verses 1 to 16.
The chapter
Chapter summary
An Amalekite comes to Ziklag with torn clothes, claiming he finished Saul himself and bringing the crown and armlet as proof, expecting reward and receiving execution, for how wast thou not afraid to destroy Jehovah's anointed? Then David composes the lament called the Song of the Bow and orders Judah taught it; it is written in the book of Jashar. It refuses to gloat: 'Tell it not in Gath, publish it not in the streets of Ashkelon.' It praises the man who hunted him ('lovely and pleasant in their lives, and in their death they were not divided') and grieves the friend without restraint: 'thy love to me was wonderful, passing the love of women.'
Context
History · Nathan, Gad · 2 Samuel overview
Where the chapter sits
2 Samuel 1 falls in Rise: David over all Israel (chapters 1–10). Lament for Saul; anointing at Hebron; capture of Jerusalem; ark brought up; the Davidic covenant (ch. 7); Nathan's oracle; the Ammonite wars.
The lament for Saul and Jonathan. ‘How are the mighty fallen!’ David's dirge before seizing the throne he was promised.
After it: The Fall: Bathsheba and Uriah, chapters 11–12.
The whole shape of 2 Samuel→The world behind this chapter
2 Samuel 1The history
News travelled at the speed of a man on foot. A runner from a battlefield three days north arrived with his clothes torn and dirt on his head, the standard signs of a death report, visible from a distance so people knew the news before he opened his mouth.
The rest of the history, and what it meant to them
The messenger brings the king's crown and the armlet from his arm. These were the working marks of office, not ceremonial treasures kept in a vault: a circlet worn in battle and a band on the upper arm. Handing them over was handing over the kingdom, and the man clearly expected to be paid for it.
His story does not match the account of Saul's death in the previous book, where Saul falls on his own sword. The usual reading is that the man is a scavenger who found the body first and invented a version he thought would earn a reward from Saul's rival; the text lets his own words convict him.
The lament that follows is a real literary form with rules, it names the fallen, refuses to let the enemy's towns hear of it, calls the mountains to mourn, and ends with a repeated refrain. David orders it taught to the men of Judah, which is how such songs were preserved. It is credited to the Book of Jashar, a collection of Israelite war poetry that has not survived.
What it meant to them
The first hearers knew that a new king normally celebrated when his rival died. David does the opposite: he executes the man who claims credit and composes a song honoring the king who hunted him for years.
That set the tone for everything that follows. The throne, when he takes it, will not be something he seized off a corpse.
Sources cited
- Roland de Vaux, Ancient Israel: Its Life and Institutions
- Keil & Delitzsch, Biblical Commentary on the Books of Samuel
A. The messenger who lied his way to a death sentence
1. (vv. 1-2)
a.After the death of Saul: David returns to Ziklag from his own war against Amalek in chapter 30 the same week an Amalekite walks into his camp with news of Saul, so the unfinished war of Exodus 17 and Deuteronomy 25 stands behind the scene before the man opens his mouth. His rent clothes and earth upon his head are the standard signs of mourning across the ancient world, though the narrator lets the reader judge for himself whether the grief is real. Two quiet days at Ziklag close before the third day brings the man from Gilboa.
2 Samuel 1:1, 2 voicesWhat preachers and commentators have said about these verses, in their own words.
2 Samuel 1:1
“Now it came to pass ... - There is no break whatever between the two books of Samuel, the division being purely artificial.”
2 Samuel 1:1
“David had abode two days in Ziklag--Though greatly reduced by the Amalekite incendiaries, that town was not so completely sacked and destroyed, but David and his six hundred followers, with their families, could still find some accommodation.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 Samuel 1:2, 1 voice
2 Samuel 1:2
“A man came out of the camp - The whole account which this young man gives is a fabrication: in many of the particulars it is grossly self-contradictory. There is no fact in the case but the bringing of the crown, or diadem, and bracelets of Saul; which, as he appears to have been a plunderer of the slain, he found on the field of battle; and he brought them to David, and told the lie of having despatched Saul, merely to ingratiate himself with David.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2. (vv. 3-4)
a.David questions the man twice, first where he has come from and then how the battle went, a king who has spent this whole book enquiring of the LORD before every move now forced to enquire of a stranger for word of his own king. The answer comes in the plainest terms Samuel's narrator ever uses for a defeat, the people fled, many are fallen and dead, and Saul and Jonathan his son are dead also. Nothing yet distinguishes this report from what chapter 31 has already told the reader firsthand.
3. (vv. 5-7)
a.David presses the man for his source, and the answer opens a second account of Saul's death standing beside the one already given in chapter 31, where Saul falls on his own sword after his armourbearer refuses to strike him. This Amalekite tells David instead that he happened by chance upon Gilboa and found Saul leaning on his spear with the chariots and horsemen closing in. Adam Clarke and most of the bench read the whole scene as the plunderer's invention, built to win favor with news he thinks David wants to hear, while Keil and Delitzsch weigh the same possibility without settling it outright. Both texts are left standing rather than forced into one story.
2 Samuel 1:7, 1 voice
2 Samuel 1:7
“And when he looked behind him,.... To see how near the enemy was, and who were pursuing him: he saw me, and called unto me; by which it should rather seem that he belonged to the Philistines than to the Israelites, and as his being an Amalekite shows; for such an one would hardly be admitted among the latter, though it is most likely he was with neither, but happened to come that way just at that time: and I answered, here am I; ready to hear what thou hast to say, and do thy pleasure.”
4. (vv. 8-10)
a.Thread eight, the war with Amalek that Exodus 17 and Deuteronomy 25 left unfinished, closes on this man's own naming of himself. He claims Saul begged for death, anguish is come upon me, and that he stood upon the dying king and slew him, then stripped the crown and the bracelet as proof to bring David. Clarke reads the crown and bracelet as looted from a body already dead by Saul's own hand, and notes Doctor Delaney's older reading, that an Amalekite lifting the crown Saul forfeited by sparing Amalek at chapter 15 is its own kind of picture.
2 Samuel 1:8, 1 voice
2 Samuel 1:8
“I am an Amalekite - Dr. Delaney remarks that an Amalekite took that crown from off the head of Saul, which he had forfeited by his disobedience in the case of Amalek.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 Samuel 1:9, 2 voices
2 Samuel 1:9
“And he said unto me again, stand, I pray thee, upon me, and slay me,.... Which it can hardly be thought Saul would say; since he might as well have died by the hands of the uncircumcised Philistines, which he endeavoured to avoid, as by the hands of an Amalekite: for anguish is come upon me; or trembling, as the Targum, not through fear of death, but through fear of falling into the hands of the Philistines, and of being ill used by them.”
2 Samuel 1:9
“Anguish - The Hebrew word used here occurs nowhere else, and is of doubtful meaning (compare the margin). The rabbis interpret it as a cramp or giddiness.”
2 Samuel 1:10, 1 voice
2 Samuel 1:10
“The crown - and the bracelet - The crown was probably no more than a royal fillet or diadem, both being the ensigns of royalty. It is sometimes customary in the East for a sovereign prince to give a crown and bracelets, when investing others with dominion or authority over certain provinces. Had Saul these in token of his being God’s vicegerent, and that he held the kingdom from him alone?”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
5. (vv. 11-12)
a.David's grief is public and shared, and every man with him tears his own clothes in the same motion. The company fasts until evening for the king, for Jonathan, for the people of the LORD and for the house of Israel all together, one mourning that will not separate the nation's loss from the family's. Barnes reads David's sorrow here as unmixed with any relief that Saul's death has opened his own road to the throne, and Gill traces the custom of rending clothes for a fallen prince back to Genesis 37:34.
2 Samuel 1:11, 1 voice
2 Samuel 1:11
“When David took hold on his clothes,.... Not on the young man's but his own: and rent them; on bearing of the death of Saul and Jonathan, see Gen 37:34; from whence the Jews (l) gather, that a man is bound to rend his clothes for a prince, and for the father of the sanhedrim, since Saul, they say, was the prince, and Jonathan the father of that court: and likewise all the men that were with him; rent their clothes also, in imitation of him; the same custom obtained among the Gentiles on mournful occasions (m). (l) T. Bab.”
2 Samuel 1:12, 1 voice
2 Samuel 1:12
“For Saul ... - David’s thoroughly patriotic and unselfish character is strongly marked here. He looked upon the death of Saul, and the defeat of Israel by a pagan foe, with unmixed sorrow, though it opened to him the way to the throne, and removed his mortal enemy out of the way. For Jonathan he mourned with all the tenderness of a loving friend.”
6. (vv. 13-14)
a.David asks the man's origin a second time and gets the same answer confirmed, an Amalekite living among Israel rather than one of her own. Verse 14 turns to the argument that governs David's whole restraint toward Saul across both books, how wast thou not afraid to stretch forth thine hand to destroy the LORD'S anointed. The same title and the same reasoning recur at 1 Samuel 24, 26 and later at 19:21 over Shimei, and here the argument is turned against a man who never even touched Saul in the reign David actually witnessed.
2 Samuel 1:13, 3 voices
2 Samuel 1:13
“Whether David believed the Amalekite’s story, or not, his anger was equally excited, and the fact that the young man was an Amalekite, was not calculated to calm or check it. That David’s temper was hasty, we know from 1Sa 25:13, 1Sa 25:32-34.”
2 Samuel 1:13-15
“In present circumstances it was especially important that his principle should be publicly known; and to free himself from the imputation of being in any way accessory to the execrable crime of regicide was the part of a righteous judge, no less than of a good politician.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 Samuel 1:13
“That nation, and all that belonged to it, were doomed to destruction, so that, in slaying him, David did what his predecessor should have done and was rejected for not doing. (2.) He did himself confess the crime, so that the evidence was, by the consent of all laws, sufficient to convict him; for every man is presumed to make the best of himself.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2 Samuel 1:14, 2 voices
2 Samuel 1:14-16
“We know that David went beyond the precepts of the law when, despite Moses' command to pay back one's enemies in kind, he not only did not do this but even embraced his persecutors in love, prayed devoutly to the Lord on their behalf, even wept mournfully for them and revenged them when they were slain.”
John Cassian· written before 435· CONFERENCE 21.4.2patristic
2 Samuel 1:14
“And his lying to David, if indeed it was a lie, was highly criminal, and proved, as sooner or later that sin will prove, lying against his own head. He did honourably and well.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
7. (vv. 15-16)
a.David orders the execution carried out at once, and the man dies on the strength of his own confession, whether or not that confession was true. Verse 16 states David's ground plainly, thy blood be upon thy head, for thy mouth hath testified against thee, so the sentence rests on the man's own words and not on proof David could otherwise verify. Amalek's unfinished war closes here on a bitter note, an Amalekite claims the crown of the LORD'S anointed and dies by the very principle that had cost Saul his own kingdom at chapter 15 for sparing Amalek instead of finishing that war.
2 Samuel 1:15, 1 voice
2 Samuel 1:15
“And David called one of the young men,.... His servants that attended on him: and said, go near, and fall upon him; by smiting him with his sword: and he smote him, that he died; his orders were instantly obeyed. Kings and generals of armies had great power in those times and countries to execute a man immediately, without any other judge or jury: what may serve, or David might think would serve, to justify him in doing this, is what follows.”
2 Samuel 1:16, 2 voices
2 Samuel 1:16
“Whence his blood will come upon him, that is, he will be the cause of his own death, according to what David says to him who reported to him the death of Saul, and remembered that he had killed the king of Israel: "Your blood be upon your own head" (2 Kings 1:16). Not my opinion, but the blood of Saul (i.e. "Al" for Saul) will be spilled because of your blood.”
Jerome· written before 420· COMMENTARY ON HOSEA 3.12patristic
2 Samuel 1:16
“Thy blood be upon thy head - If he killed Saul, as he said he did, then he deserved death; at that time it was not known to the contrary, and this man was executed on his own confession.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
B. How are the mighty fallen: the Song of the Bow
1. (vv. 17-18)
a.The poem that follows is remembered as the Song of the Bow from this verse's instruction, and it is one of only two pieces of David's own poetry the historical books preserve outright, the other being the short dirge for Abner at 2 Samuel 3:33-34. Henry notes it is a human composition rather than an inspired hymn, without one mention of the name of God, and for that reason it was kept in the book of Jasher, a now lost collection of the nation's poems, rather than among the Psalms. The order to teach Judah's sons the bow doubles as music and as military drill, honoring Jonathan's own skill with the weapon that had served him so well.
2 Samuel 1:17, 1 voice
2 Samuel 1:17
“The words lamented and lamentation must be understood in the technical sense of a funeral dirge or mournful elegy. (See similar dirges in 2Sa 3:33-34; and 2Ch 35:25.) This and the brief stanza on the death of Abner are the only specimens preserved to us of David’s secular poetry.”
2 Samuel 1:18, 3 voices
2 Samuel 1:18
“The use of the bow - The use of is not in the Hebrew; it is simply the bow, that is, a song thus entitled. See the observations at the end, 2Sa 1:21 (note).”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 Samuel 1:18
“The bow - That is, of their arms, expressed, under the name of the bow, which then was one of the chief weapons; and for the dextrous use whereof Jonathan is commended in the following song: which may be one reason, why he now gives forth this order, that so they might strive to imitate Jonathan in military skill, and to excel in it, as he did.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
2 Samuel 1:18
“It is not a divine hymn, nor given by inspiration of God to be used in divine service, nor is there any mention of God in it; but it is a human composition, and therefore was inserted, not in the book of Psalms (which, being of divine original, is preserved), but in the book of Jasher, which, being only a collection of common poems, is long since lost.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
2. (v. 19)
a.The lament opens on the whole nation's loss before it turns to any one man, the beauty of Israel is slain upon thy high places, and falls at once into the refrain that structures the entire poem, how are the mighty fallen. Barnes counts the same line three times across the elegy, here, at verse 25 and at verse 27, and reads the repetition as grief returning again and again to the one thought it cannot leave. Jamieson Fausset and Brown take beauty as the gazelle or antelope, the ancient figure for grace and speed rather than mere appearance.
2 Samuel 1:19, 2 voices
2 Samuel 1:19
“The beauty of Israel is slain upon thy high places,.... The high mountains of Gilboa, where Saul their king, and Jonathan his son, a prince of the blood, and natural heir to the crown, and multitudes of young men, the flower of the nation, were wounded and slain. Here begins the lamentation, or the elegiac song: how are the mighty fallen! mighty men of war, strong and valiant, as Saul and his sons were, and the soldiers in his army.”
2 Samuel 1:19
“The beauty of Israel is slain upon thy high places--literally, "the gazelle" or "antelope of Israel." In Eastern countries, that animal is the chosen type of beauty and symmetrical elegance of form. how are the mighty fallen!--This forms the chorus.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
3. (vv. 20-21)
a.Tell it not in Gath: David's wish that Gath and Askelon never hear the news is the shape of grief, not an actual instruction, since word of a battle this size had surely already reached the Philistine cities. Wesley reads it as sorrow expressing itself in a wish it knows to be impossible, spoken to relieve the speaker rather than to change events. The curse over the mountains of Gilboa that follows, no dew, no rain, no fields of offerings, is the same kind of poetic imprecation, and Barnes compares it to Job's curse on his own birthday at Job 3:3-10.
2 Samuel 1:20, 2 voices
2 Samuel 1:20
“Tell it not in Gath,.... One of the five principalities of the Philistines, and the chief of them, being raised to a kingdom, and whose king was at the head of the armies of the Philistines that engaged with Saul.”
2 Samuel 1:20
“Tell it not - This is not a precept, but a poetical wish; whereby he doth not so much desire, that this might not be done, which he knew to be impossible; as, express his great sorrow, because it would be done, to the dishonour of God, and of his people.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
2 Samuel 1:21, 3 voices
2 Samuel 1:21
“The curse seems still to lie upon them; for the mountains of Gilboa are naked and sterile. the shield of the mighty is vilely cast away--To cast away the shield was counted a national disgrace.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 Samuel 1:21
“Let there be, &c. - This is no proper imprecation; but a passionate representation of the horror which he conceived at this publick loss; which was such, as if he thought every person or thing which contributed to it, were fit to bear the tokens of divine displeasure, such as this is, when the earth wants the necessary influences of dew and rain.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
2 Samuel 1:21
“The worst thing he could wish to the mountains of Gilboa was barrenness and unprofitableness to man: those are miserable that are useless. It was the curse Christ pronounced on the fig-tree, Never fruit grow on thee more, and that took effect--the fig-tree withered away: this, on the mountains of Gilboa, did not.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
4. (v. 22)
a.The verse credits both men's weapons rather than either man alone, Jonathan's bow for its accuracy and Saul's sword for the force it carried into battle, matching the joint praise that runs through the whole elegy. Wesley reads the sword's mouth as the ordinary Hebrew figure for an edge, a blade said to devour what it strikes rather than to miss it. Father and son are praised together at every turn of the poem, though only one of them ever wore the crown.
2 Samuel 1:22, 1 voice
2 Samuel 1:22
“Not back - Without effect: their arrows shot from their bow, and their swords did seldom miss, and commonly pierced fat, and flesh, and blood, and reached even to the heart and bowels. Returned not, &c. - But filled and glutted with blood: for the sword is metaphorically said to have a mouth, which we translate an edge; and to devour.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
5. (vv. 23-24)
a.David praises father and son as one, not divided even in death, and commends only what was genuinely true of them, their swiftness and their strength in war, without crediting Saul a piety Wesley points out David never claims for him. The daughters of Israel are called by name in verse 24 to weep for Saul, for the scarlet and the gold he once gave them in his more prosperous years, a small domestic memory set inside a poem about a fallen kingdom. Barnes reads the address to the women as a deliberate turn, the same women who once sang Saul's victories with tabrets are now summoned to mourn him.
2 Samuel 1:23, 1 voice
2 Samuel 1:23
“But it is observable, that David speaks not a word here of his piety; but only commends him for those things which were truly in him. A fit pattern for all preachers in their funeral commendations. Swifter, &c. - Expeditious in pursuing their enemies, and executing their designs; which is a great commendation in a prince, and in a soldier.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
2 Samuel 1:24, 2 voices
2 Samuel 1:24
“The women of Israel are most happily introduced. They who had come out to meet king Saul with tabrets, with joy, and with instruments of music” in the day of victory, are now called to weep over him.”
2 Samuel 1:24
“Daughters - These he mentions; because the women then used to make songs both of triumph, and of lamentation, and, because they usually are most delighted with the ornaments of the body here following.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
6. (vv. 25-26)
a.The refrain returns a second time and the lament narrows from the nation's grief to David's own, distressed for thee, my brother Jonathan. Thy love to me was wonderful, passing the love of women, opens the covenant thread that runs from Jonathan stripping himself of robe and sword for David at 1 Samuel 18:1-4 through their last meeting at 23:16-18, where Jonathan strengthened David's hand in God. Blaikie and the older writers read the phrase as covenant loyalty rather than romance, the same weight of chesed that names the kindness of God shown later to Jonathan's own son at chapter 9.
2 Samuel 1:25, 1 voice
2 Samuel 1:25
“How are the mighty fallen - The recurrenee of the same idea 2Sa 1:19, 2Sa 1:25, 2Sa 1:27 is perfectly congenial to the nature of elegy, since grief is fond of dwelling upon the particular objects of the passion, and frequently repeating them. By unanimous consent this is considered one of the most beautiful odes in the Bible, and the generosity of David in thus mourning for his enemy and persecutor, Saul, enhances the effect upon the mind of the reader.”
2 Samuel 1:26, 2 voices
2 Samuel 1:26
“For, besides the loss of a true friend, which is inestimable; he lost him who both could, and undoubtedly would have given him a speedy, and quiet, and sure possession of the kingdom, whereas now, he met with long and troublesome interruptions. Of women - That is, that love wherewith they love their husbands, or children for their affections are usually more ardent than mens.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
2 Samuel 1:26
“It is the vanity of this world that what is most pleasant to us we are most liable to be distressed in. The more we love the more we grieve. (3.) He was deeply concerned for the honour of God; for this is what he has an eye to when he fears lest the daughters of the uncircumcised, that are out of covenant with God, should triumph over Israel, and the God of Israel,”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
7. (v. 27)
a.The lament closes on its own refrain a third time, and this last instance drops the earlier language of Israel's beauty or the midst of battle down to one plain clause, the weapons of war perished. Barnes reads the bare repetition, stripped of ornament, as the elegy choosing to end on exhaustion rather than on any resolution. Nothing in the poem answers the loss it names, and the throne it leaves standing empty is what the chapters after this one exist to fill.
The text of this chapter
This page carries no textual note on 2 Samuel 1. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →
This page draws on 11 works. Open for the list.
This page draws on Adam Clarke; Albert Barnes; Jamieson Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible (1871); Jerome, COMMENTARY ON HOSEA 3.12; John Cassian, CONFERENCE 21.4.2; John Gill; John Wesley; Keil and Delitzsch, Biblical Commentary on the Books of Samuel; Matthew Henry and W. G. Blaikie, The Second Book of Samuel (Expositor's Bible).
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