Saul has died. Now David is ready to be king.
Chapter 1.
v.16 "I killed the LORD's anointed." Even though the Amalekite very likely did not phrase it as David did, the meaning is the same. There is no way the Amalekite was unaware of the God whom Israel serve which would make the king of Israel, the LORD's anointed. The spirit of relativism would love to argue against this notion, it knows not reason.
v.17 Lament attributed to only Saul and Jonathan, no other dead sons were included.
v.18 Book of Jashar/Jasher = Book of the upright. A poetic collection of Israel's heroic moments.
v.26 "...your love...more wonderful than that of women." David was not being homosexual, despite what the liberals would like to think otherwise.
Chapter 2
v.1-7: David anointed king over Judah. He then sent messengers to Jabesh Gilead who took away Saul's body from desecration, to kindly declare royal authority. Without Samuel, I supposed it is right for David to proclaim it himself. David had already produced credibility among Israel before, so it cannot be an act too hasty or narcissistic. I believe God wants David to realize how a king should always be connected to the people directly, not through bureaucracy.
Abner's rebellion began. First, he took Ish-Bosheth, son of Saul to make him his king puppet. So everyone else except for the house of Judah, followed Ish-Bosheth.
v.28 Abner's rebels are now called Israel.
v.30-31 loss counts from battle between Abner and Joab: 360 vs. 19 losses.
Team David: Joab, Abishai and Asahel (3 brothers) against Abner (Saul's uncle & captain). Asahel's anxiety caused him his life. Joab was disciplined enough to stop the pursuit when Abner unashamedly called for the halt. I doubt he cared about the welfare of his men.
Chapter 3
After Ishbosheth vs. Abner (on the matter of Saul's concubine, Rizpah), Abner decided to switch side to David. David's condition was to get Michal, his first wife. Even though he had at least 6 by now, each of whom bore at least a son to David.
Abner sold his loyalty to David by promising to travel abroad and rally all of Israel under David, but Joab tricked Abner back to privately kill him. David was enraged with Joab and cursed his family, even if it was for Asahel's death.
Abner's lived in a way like today's vain glory seekers, they praise men, support their own favors, but at the end, they reveal not their love nor care, save their cunning selfishness. Abner ignored how he had wrong others, such as Joab, but killing Asahel and he thought everything was alright, thus his demise was not far.
He is not the ordinary flatterer, because it showed that Abner recognize some decorum in the affairs of Israel. However, this knowledge he used only to his own benefit and wish to keep secret without repent, the shameful things he did.
Nevertheless, David mourned for Abner, as he did Saul, Jonathan. Maintaining a church with diverse individuals is not an easy task.
Chapter 4
Poor Ish-Bosheth was murdered by alien-turned Benjamites: Baanah & Recab (Beerothites). This happened after news of Abner's death. They crept into Ish-Bosheth's house and took his head to David. Again, David had them killed for even worse crime than the Amalekite who took killed Saul supposedly under Saul's request.
A lot of "aliens" love to impress David by killing his enemies but failed to gain his favor. Interesting, how David only rebuked Joab for killing Abner. Either Abner was no equal to a king (the Lord's anointed) or that Joab was David's "own" people and therefore free of capital punishment.
Chapter 5
Now David became fully king over Israel and took over Jerusalem by capturing the fortress of Zion, the City of David (v7). He ruled Israel for 40 years (7.5 in Hebron/Judah, 33 in the whole Israel).
v.4: David was 30 years old...that is, when he reigned over Hebron/Judah (K&D, Gill). Thus, making David's life-span 70.5 years.
v.8: a tough verse to interpret, K&D suggested that David commanded those who smite the Jebusites (blind and lame v.6) to cast them down the precipice (waterfall).
v.13: More concubines and wives for David.
Philistines attack!
v.19,23: As always, David inquired of the Lord before any important tasks. David twice defeated the Philistines here, with different instructions from God.
Chapter 6
David brings the Ark to the City of David, but failed.
v.7: The LORD's anger burned against Uzzah because of his irreverent act;...
v.8: David was angry as God was angry with Uzzah. David was not angry with God. That's why the place is called Perez (breach of) Uzzah.
v.9: After the anger, the fear of the Lord was upon David.
So the Ark was left with Obed-Edom the Gittite whom the Lord blessed, before David was confident enough to have the Ark brought up as planned.
v.13: Not every 6 steps.
v.16-23: Michal, as daughter of Saul, repeats her father's mistake: Over placing honor to kings and flesh. Forgetting that true honor goes to God and that we are but worms.
v.23: K&D says Michal was humbled by God for her pride.
It is not because of David's dancing, but because of the way his danced which was unbecoming to Michal. It's vulgarity was too humble for Michal (Psa 131:1). It reminds me of a preacher who tried to justify charismatics before me by saying that they dance as David did. There is always time for joy, but when the charismatics become proud, rebellious and loose, that is not worship. They do not connect with humility.
K&D's exposition on Michal's stand is very clear (v.16):
Michal is intentionally designated the daughter of Saul here, instead of the wife of David, because on this occasion she manifested her father's disposition rather than her husband's. In Saul's time people did not trouble themselves about the ark of the covenant (1Ch_13:3); public worship was neglected, and the soul for vital religion had died out in the family of the king. Michal possessed teraphim, and in David she only loved the brave hero and exalted king: she therefore took offence at the humility with which the king, in his pious enthusiasm, placed himself on an equality with all the rest of the nation before the Lord.
To be fair to Michal, it should be noted that not only did David took her from Paltiel, he also had married other wives.
v.14 Matthew Poole: A linen ephod; the usual habit of the priests and Levites in their sacred ministrations, yet sometimes worn by others, as it was by the young child Samuel, 1Sa_2:18, before he was come to those years in which the Levites were allowed to minister; and so hereby David, who laid by his royal robes, and put on this robe, to signify and declare, that although he was king of Israel, yet he willingly owned himself to be the Lord’s minister and servant.
Chapter 7
Description of David's wars. Casualties from thousands to tens of thousands.
v. 3-4 It is interesting that Nathan did not know the Lord's intend at this point.
v. 12-16 Solomon (not the Messiah - v.14) is intended to be the one building the house for the name of God (v.13). But when God establishes the throne of Solomon's kingdom forever, God was hinting to the Messiah Christ Jesus. From this we know that God here promises David that the Messiah is of his bloodline.
F.B. Meyer reminded the reason for David to not build the house (1Ch 22:8): The sword could not yet be exchanged for the trowel. David had just defeated all foreign enemies and was given rest from around him by the Lord (v.1), the house is to be built by someone who has not shed such blood. It is only by the grace of God, not works of men.
v.18- David then meditated and prayed to the Lord to show his heart following God's will in humility.
v.25 Some may want to think that David was showing contempt by "reminding" God to keep his promise. But we know God is almighty and faithful (v.28). Therefore, it is but solely to David's own benefit to increase his faith and hope, recognizing the blessing (v.29) of the Lord.
v.27 Instead of David building God a house (for the ark), God builds a house for David, for this reason is David's prayer.
Chapter 8
v.1 MacArthur and K&D gave a more reasonable exposition on the timeline of this verse. That it is before the accounts in chapter 7. While other commentators suggested a post-chapter 7 event. I believe all these wars were done before the discussion of the house of the Lord for the Ark and David. 1Ch 18-22 has a better chronological order.
v.2 The Moabites massacre: David has blood connection to them (Ruth). However, according to John Gill, the Jews inserted that the Moabites killed his father, etc. in 1Sa 22:3. K&D suggested similar case. All of which were not found in the Bible, except that in 22:5, Prophet Gad asked David to leave. The method of killing is this: the length of two chords/lines were laid over a row of Moabites, these were killed. Those whom the third length was on were allowed to live. Thus, 1/3 were allowed to live and became subject to David.
v.4 Hamstrung (Jos 11:6, Deu 17:16): Not kill but make the horses invalid for wars. Save 100 of the chariot horses.
v.6 Southern ally of Zobah, Aramean tried to help but defeated by David as well.
v.9- Northern enemy of Zobah, Hammath king Tou, praised David with gifts.
v.7-8 The Army of Zobah (King Hadadezer) use gold shields, together with lots of bronze which David salvaged to Jerusalem.
v.11 All gifts and tributes, King David dedicated to the Lord.
v.12 Nations King David subdued in this chapter: Edom, Moab, Ammonites, Philistines, Amalek. There's no mention of Aram and Zobah being sujects to David, though it is clear of David's victory over them. The reason of fighting Hadadezer (Zobah king) is to restore David's control along the Euphrates River (v.3).
David's officials:
v.15-18
Joab - general; Jehoshaphat - historian
Zadok & Ahimelech - priests; Seraiah - secretary
Benaiah - mighty warrior/bodyguard of David, etc. (2Sa 23 has comparison of all mighty men, the Bible teaches that comparison is not a bad thing); David's sons - royalties/advisers.
It is interesting to note that Ahimelech's family tree may confused some. This Ahimelech is the son of Abiathar who escaped Nob where Saul killed the priest Ahimelech, Abiathar's father. Abiathar fathered Ahimelech (junior) and Jonathan (not of Saul's). So, this junior Ahimelech's grandfather is also called Ahimelech whom Saul killed.
Chapter 9
David remembered his promise to Jonathan, seeking a way to bless Saul's house, after all the awkward moments.
v.8 Mephibosheth, the cripple son of Jonathan, calling himself a dead dog as humility.
v.13 Mephibosheth, whose other name is Merib-Baal (1Ch 8:34), moved from Lo Debar to Jerusalem so that he could always dine at the king's table, as per the king's invite. It was likely (v.12) that Mephibosheth was an adult with a son when David called him.
Chapter 10
David and the Ammonites
It was based on an extra-biblical Jewish tradition that Nahash once showed kindness to David when left his home. This is however, the same Nahash in 1Sa 11:1 against whom Saul won his first victory and respected as king.
The Ammonites humiliated David's men who were bringing condolence and good tidings in honor of Nahash, Hanun's father. Then the Ammonites started the war with David. David defeated them and their ally - the Arameans.
More Arameans (in addition to chapter 8) submitted to David. It would appear that Hadadezer is not submitting here nor in chapter 8.
A battle plan map for this should be interesting.
Chapter 11
David and Bathseba
It's been questioned by many that Bathseba was completely blameless. I shall hold a neutral position on this at the moment (There's no mention of her ulterior intent nor bathing in view of palace roof was necessarily something intentional, unless they have private bathrooms in those days, not to mention it was evening time, when the day is dim and hard to see from afar and I believe it's modest and common to bath outside at this hour) and focus on David's sin.
v.3 Uriah was a Hittite, that means he's not native to Israel. A foreigner who served under David very faithfully. Therefore, David's sin caused shame to the people of God before foreigners.
v.7 Those of us who have known David's ulterior motive find the king's greeting here rather disgusting.
v.11 Uriah's response was ironic to David - "As surely as you live..." David would have to kill himself to get what he intended from Uriah. God's amazing way to hint David of his close encounter to death.
v.14 David had Uriah brought sentence of his death to Joab.
v.15
David's first treatment to Uriah was similar to Saul's kind treatment to David at the beginning. They both had ulterior motives which eventually led to the hope of the others' death (1Sa 18:17). Only David achieved his scheme, while Saul couldn't kill David.
David's action is that of Cain's towards Abel, except that it was masked with indirectness and hypocrisy (as if he cared for Uriah's well being).
v.16-24
It is clear that the Lord is not with the Israelites when Joab and David plotted together for Uriah's death. Resulting in some of David's men's death.
v.26 Bathseba was not completely heartless. I do not believe the Bible would lie about a genuine mourn.
I would say in this case, David was a murderer (as stated in 12:9) if not worse than that. For which is worse, to order the murdering or to murder directly? Thus, even a murderer can be repent and be forgiven by God, though not at no cost (Something Peggy Won didn't understand).
Chapter 12
Nathan Confronts David
v.9 proves David as a murderer.
v.9-10 What David did was due to his despise on the God and His word.
v.11-12 The punishment of the Lord is as natural as the law gravity. May those offended be damned.
v.13 The annulment of sin cannot be completely satisfied here until Christ. David was merely pardoned from the law of that time for adulterer.
v.23 Some imagined here that the babes were naturally saved in death. But I would only go as far as saying that the OT saints do not believe in the annihilation of the souls - Thanks to John Gill.
v.24-25 David comforted Bathsheba. Then another son is born, Solomon or as the Lord named him Jedidiah via prophet Nathan. The Lord already loved the child, hence the name Jedidiah.
v.27-31 Joab defeated the Ammonites at Rabah and asked David to seize it or else he would took over the city under his own name. David complied and owned more land. John Gill and many commentators compared this to Craterus and Alexander at the seige of Artacacna. That Joab was not at fault but just the opposite by honoring David with what Joab rightly deserved.
Chapter 13
Amnon & Tamar
There's another Tamar whom Judah married to his sons.
Amnon was the eldest 1 Chr 3:1-3; While Absalom was the third.
Jonadab, Amnon's cousin, though tried to comfort the king (v.32), was rather shrewd (v.3) in advising his cousin on how to seduce Tamar.
Though half sister, it would appear that Tamar wouldn't mind to be married to Amnon, as it appeared to be a normal thing back then. (v.13)
Absalom's hatred was equivalent to Amnon's lust. (v.22)
Absalom fled to his maternal grandfather's kingdom Geshur for 3 years.
Chapter 14
Absalom returned to Jerusalem, thanks to Joab.
But Joab's motive is seriously questionable. He used a woman to lie to the king for him. This is a cheap imitation of Prophet Nathan's method.
The woman compared her supposedly guilty son with Absalom, accusing David of hypocrisy, that he did not bring Absalom back (v.13).
It was clear that the king longed for Absalom (v.1 & 13:39). However, due to Absalom's crime, David was perplexed with decisions between love and justice, even more so, David was likely still suffering from his sin.
It is interesting, from the woman's story, that the sense of justice in Israel is so remarkable that they focused on the crime of murder and not the victim's family, since the murderer was also of the same family. Despite the fact that the story was fabricated.
The christocentric theme is thus focused on v. 14, God devises ways so that a banished person may not remain estranged from him. This came out of the woman's mouth.
v.22: MacArthur seems to think that Joab was being selfish here.
v.27: Absalom named his daughter Tamar, possibly after his diminished sister. Both Tamars were beautiful and Absalom was handsome. 3 sons made Absalom a father of 4.
v.28: 2 years in Jerusalem without seeing his father makes Absalom estranged from his father for 5 years including the prior 3 years in Geshur.
v.28 - 32: Instead of seeking repentance, Absalom rebelliously sought to justify his character or he would rather die.
v.33 David still kissed Absalom in acceptance of him even though he burned Joab's field and demanded counsel with the king.
Absalom's rebellion begins now.
So, was he really seeking justice for his sister? When there is no God, all sense of good is twisted. It looks like justice but is not, like mercy but isn't, etc.
Chapter 15
Absalom's betrayal began, by stealing the hearts of the men of Israel. It is unclear that if David was not heeding his own people's need. Was the king too depressed to face the public? Perhaps not totally. But somehow Absalom was very convincing in his robbing of loyalty at the city gate.
Here comes Ahithophel. David's counselor. Though his alliance with Absalom was a passive one.
Once David heard of the news, he fled immediately. This greatly contrasts that of King Saul. Saul remained on the thrown when the Lord has abandoned him. David was willing to take whatever punishment God hurled at him. He even refused the Ark's accompaniment (v.25). The critical message from David's heart is in v.26: That he was willing to take what he deserved from God. This is not to say he had lost hope, but he knew God was punishing him for a great sin he committed.
David was not without strategy. He had his spy Hushai and the priests to do espionage. Most commentators consider this act of David upon Hushai (v.34) as dissimulation/deceit despite the pressure the holy saint was suffering, and cannot be justified (Matthew Henry). It can only be concluded that God was merciful enough in this case.
Chapter 16
The story of Ziba v.1-4
Why wouldn't Ziba just sided with the apparently more victorious camp: Absalom? He may admire David, but he is culpable for his action for lying about Mephibosheth (19:26). This is a crucial story to debunk deceivers to force gratitude according to Mark 9:41 (Anyone who gives...in my name...). Here Ziba did not make any reference to God's name.
I believe David is responsible for carelessly accepting Ziba's offers, though not as severe fault as the man of God in 1 Kings 13. His lack of discernment should remind him of the thinning relationship he had with Mephibosheth. Providing material needs for the lame was not enough, there should have been good fellowship as well.
Ziba's action only proves himself a coward (for not joining Absalom), vain flatterer, worshiper of men, despiser of the weak and lowly. He reminds me of a lot of examples in Chinese churches in America.
The Story of Shimei
v.5-14
Shimei is of Saul's clan. His cursing at David has half truth. The the falsehood came from the fact that David did not shed blood in Saul's household. Therefore, Shimei was obviously angered with jealousy. However, it may partly be fumed by the Holy Spirit, which was observed by David. It is a hard journey of punishment that David faced, especially when he intends to walk with God. In Psalm 3, it was clear that David was more distressed than what is shown here. Nonetheless, he prayed that God be the only one who avenges him for all the wrong accusations and unreasonable attacks that fell on him. Shimei later repented of his doing in chapter 19.
Chapter 17
Hushai and Ahithophel
With 12,000 men Ahithophel wished to pursuit David. Amazing how much Ahithophel hated David. Perhaps it was due to David's sins. Ahithophel's advice of rape obviously displayed his disdain to God. It is remarkable, someone as such could be seen like that of one who inquires of God (16:23).
v.14 David's prayer in 15:31 was answered.
According to Tim Keller, Ahithophel's plan was that of wisdom, which upon being rejected, caused him to commit suicide; while Hushai toppled Ahithophel's plan by appealing to Absalom's pride fear and security.
It is also certain that David would not wish harm on his son. Which was why he voluntarily left his throne. So the situation is quite different than that of Saul's pursuit of David.
v.16 Time was bought against Ahithophel's counsel.
v.20 Lying about hiding the spies in Bahurim. Though it cannot be justified before God, it is not without God's mercy.
v.23 Ahithophel already saw his own defeat. It is amazing how far sighted and wise he is, putting his house in order before hanging himself. It could be that he knew that he was treading against God, but he could not subject himself to God's sovereignty and mercy, just as Judas could not submit to the Lordship of Christ. Wisdom is the very essence of God, not merely something God revealed.
v.25 So the captain of the army for David was Joab, his nephew. For Absalom was Amasa, who was Joab's and Absalom's cousin. One big happy family.
v.29 God ministered to David's need in the wilderness.
Chapter 18 The Death of Absalom
v.11 Though loyal, Joab was rather violent. His violence exceeded his loyalty to David.
There is a mixture of good news and bad news. It would not appear that Joab was feeling guilty after he killed Absalom against the king's command. He seemed very certain to justify his action. However, he was well aware that this would not be good news to the king.
Ahimaaz on the other hand, being the son of Zadok the priest, was zealous to bring the good news of their victory to the king. I believe he was seeking neither reward nor unaware of Absalom's death. He was focusing on the good news instead of the bad, which was shown in his reluctance or even deception on passing the news regarding the king's son.
Chapter 19
Joab scolding David. Though he has a point regarding David's men marching in shame in their victory, Joab was basically threatening David for mourning about Absalom. It was obvious that Joab had no remorse for disobeying David and killing Absalom, and now he believed David was wrong in mourning for his "enemies". As per St. Augustine, David was mourning for his son's eternal punishment. Joab's contempt did not escape David, for he later advised Solomon to take care of the matter in 1 Kings 2:6, which possibly involved a harsh end but justified to the old general (Should it be revenge, David could have personally dealt with Joab. The excuse of risking his kingdom into chaos is nullified with the fact that the same problem could have happened in Solomon's time).
v.11-14 Though his enemies (Israelites) were under Absalom's reign, David showed no grudge. In fact, he even "promoted" Amasa (Absalom's captain) to equal level of Joab. When Joab kills Amasa in the next chapter, it would appear that Joab was not only violent, but perhaps jealous as well. Nevertheless, David quickly regained all of Israel's heart. Some have debated from if the king was scheming to have Amasa killed by Joab to if he was trying to get Joab kicked off the team. Either case will discredit David, which I'm reluctant to because I see it more of an expansion staffs at his court since Joab was not around(20:6-8). Although it is not mentioned, but by David's action, he clearly had pardoned his enemies. On another note, it is very diplomatic of David, to have Amasa maintaining his rank no less than that which he had held on the opposing team.
v.18-23
Shimei, who earlier had cursed David (16:5), now repented to David. Here, Abishai tried to punish Shimei again. Whether Abishai was supporting David or simply seeking justice, David recognized it and called Abishai and perhaps his brethren/descendants adversaries (v.22), this is an incredible comparison to Jesus calling Peter Satan. In all cases, David's response as well as Jesus', have to do with the recognition of their authorities, on top of other reasons they gave in the passages.
v.24-30
Mephibosheth, the lame son of Jonathan, who was thought to have betrayed David in Chapter 16, is now shown that it was his servant Ziba who was the treacherous one, who slandered him to David telling the king that Mephibosheth did not wish to join the king in his escape from Absalom. Though there is no rush to justify ourselves of a slander against us, we must still be ready to account for the truth when the opportunity comes. Mephibosheth sincerely loved David and did not even wish vengeance nor compensation from Ziba's wrong doing.
v.31-39
Barzillai (who catered to David's need at the end of chapter 17), the last of those in this chapter who met David during his escape from Absalom, met up with David during the crossing of Jordan. He rejected David's invitation to join him but gave him Kinham/Chimham his servant/son instead: the reason - Barzillai was too old (80 years old). I believe it was out of true concern of burdening the king instead of feeling proud of old age that Barzillai answered so. I think it not wrong whether the king invited Barzillai or not. If it were up to me, I would do as David did, being more welcoming to others.
v.40-43
Now the North (Israel) and the South (Judah) arguing where the king should reside. This sparks a rebellion that would proof to be an extension of Nathan's prophecy in 12:10.
Chapter 20
Sheba's Rebellion
v.3 It is interesting that David never touched his 10 concubines since the earlier incident, but he kept them guarded and provided for them.
v.10 Joab kills Amasa. Now we know what Joab think of Amasa and his position. There is a slight chance that Amasa's tardiness in v.5 increased Joab's distaste in him.
It is clear now that Joab and David are at odds against each other but neither of them does the other away. I am doubtful that the king had made Amasa captain only to embarrass and relieve Joab of his post. But jealousy can certainly lead that way.
Regardless of Sheba's vice and mob success, he was no match for the wise woman, who easily got his head cut off and thrown to Joab from the wall.
v.23-26 Positions at the king's court. Interesting to note that David had Ira not as his own "priest" [NIV], but a royal adviser/chief ruler[KJV] (perhaps in place of Ahithophel). Despite the same word "cohen = priest" being used.
Chapter 21
Starting here the order is not chronological. It summarizes David's reign with some flashbacks before the book ends.
The Gibeonites Avenged
3 years of famine resolved after David gave 7 sons of Saul to the Gibeonites to be killed. The Bible does not mention (the closest guess would be 1 Samuel 28:3 where Saul expelled all mediums and spiritists from the land) elsewhere the mistreatment of the Gibeonites, except that from here we know Saul was the one who attempted to annihilate them out of zeal for Israel and Judah (v.2). This is another example that "support" can be evil regardless of denial. The Gibeonites are the Hivites living in Gibeon at the time Joshua made a peace treaty with them (Jos 9:7).
v.7-8, interesting that there were 2 Mephibosheth's. One of Jonathan that was spared and another one of Aiah's daugther Rizpah, that was taken to be killed. One grandson, one son of Saul.
After Rizpah's example of mourning and treatment of the corpses, did David took care of the bones including that of Saul's and Jonathan's. Then, God answered Israel's prayer.
Many today desire to accuse God of ruthless genocide or devalue human lives, but they are embarrassed here. God does not value human lives the same way we do, but He held Israel to what she has sworn.
War against Rapha the Philistine
v.17 This is perhaps when David stopped going to battle. After the destroying Goliath and winning countless battles himself, it is time for the king to retire from battle. The descendants of Rapha (means giant/tall), is said to exhibit some sort of greatness, but all 4 of them, were killed by David's men.
Ishbi-Benob vowed to kill David, with bronze spearhead weighed three hundred shekels, armed with a new sword, killed by Abishai.
Saph killed by Sibbecai the Hushathite.
Goliath the Gittite, who had a spear with a shaft like a weaver's rod, killed by Elhanan son of Jaare-Oregim the Bethlehemite.
Huge man with six fingers on each hand and six toes on each foot—twenty-four in all, killed by Jonathan son of Shimeah, David's brother. Hence he was David's nephew.
Chapter 22 is the song of praise David wrote after his deliverance from all his enemies and Saul (David did not consider Saul his enemy in general) by God. It is Psalm 18. I supposed the duplicate chapters tell us of its significance. So it is good to memorize it (Psalm 18). There appears to be slight difference in words between the two copies, but I believe they are trivial.
Chapter 23
The last words of Israel's singer of songs (v.1)
There were two groups of mighty men. The THREE and the thirty (very likely more than 30). All their names were listed, all 37 of them. Joab was not numbered among them.
The accounts of David's mighty men. This is where David longed to drink from the well near Bethlehem is mentioned. (v.13)
Notable accounts:
one person killing 800 men (v.8), another killed 300 (v.18), killed a lion in a snowy day (v.20).
Eliam, son of Ahithophel the traitor was also counted as David's mighty men. (v.34) Eliam is said by the Jews to be the father of Batheseba in John Gill's commentary. I cannot be sure.
Uriah was also counted among the mighty. (v.39)
Chapter 24
The perhaps final anger of God against Israel/David. (analogous to 1 Chr 21)
This is where David sinned by taking census of Israel and Judah. It is during the time of peace where such act would mean David relies not on God, as Joab noted but was overruled, but on the size of human power.
It is interesting to note in verse 1 that it was God's wrath that was the cause of David's sin which was instigated by Satan (1Chronicles 21:1) allowed by God as a tool. The wrath was due to some unspecified sin of most likely Israel. Some have speculated it was the aforementioned upheavals.
800,000 soldiers in Israel at the time. It is likely the 500,000 soldiers in Judah was part of the 800,000. 1Chr 21 has different number which was accounted for by some missing tribes. I would just call these rough numbers to be compared to the 70,000 who died later as a ratio. Which accounted for a death toll of no more than a tenth.
Via prophet Gad, God gave David 3 options of punishments: 3 years of famine, 3 months of enemy pursuit, 3 days of plague (which is specified in 1chr 21:12 as the sword of the Lord).
It would appear the shorter the time, the more severe the impact. David chose the last one believing that God would be more merciful than his enemies. (v.14)
If one angel whom David saw (v.17) could kill 70,000 and counting, what can more than 12 legions of them do?
v.17: David's love for his nation is shown here, which drops the doubt of his selfish motive in choosing the last of the 3 options of punishments. However, as stated in the first verse, God was angry with not just David, but the whole nation.
v.18-25 David and Araunah
To satisfy the plague, Gad told David to build an altar to the Lord on the threshing floor of Araunah the Jebusite. This is where Araunah wanted to give David freely what he wanted yet David refused (v.24 I will not sacrifice to the LORD my God burnt offerings that cost me nothing). Burnt offerings and fellowship offerings were sacrificed.
This marks the end of the Samuels. The next event in 1 Kings tells the retirement of David and the new royal rivalries.