Text -- 2 Samuel 23:16 (NET)

23:16 So the three elite warriors broke through the Philistine forces and drew some water from the cistern in Bethlehem near the gate. They carried it back to David, but he refused to drink it. He poured it out as a drink offering to the Lord

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 23:16

Lest by gratifying himself upon such terms, he should seem either to set too high a price upon the satisfaction of his appetite, or too low a price upon the lives of his soldiers.

Wesley: 2Sa 23:16

As a kind of drink offering, and acknowledgment of God's goodness in preserving the lives of his captains in so dangerous an enterprize; and to shew, that he esteemed it as a sacred thing, which it was not fit for him to drink.

JFB: 2Sa 23:15-16

An ancient cistern, with four or five holes in the solid rock, at about ten minutes distance to the north of the eastern corner of the hill of Beth-lehem, is pointed out by the natives as Bir-Daoud; that is, David's well. Dr. ROBINSON doubts the identity of the well; but others think that there are no good grounds for doing so. Certainly, considering this to be the ancient well, Beth-lehem must have once extended ten minutes further to the north, and must have lain in times of old, not as now, on the summit, but on the northern rise of the hill; for the well is by or (1Ch 11:7) at the gate. I find in the description of travellers, that the common opinion is, that David's captains had come from the southeast, in order to obtain, at the risk of their lives, the so-much-longed-for water; while it is supposed that David himself was then in the great cave that is not far to the southeast of Beth-lehem; which cave is generally held to have been that of Adullam. But (Jos 15:35) Adullam lay "in the valley"; that is, in the undulating plain at the western base of the mountains of Judea and consequently to the southwest of Beth-lehem. Be this as it may, David's men had in any case to break through the host of the Philistines, in order to reach the well; and the position of Bir-Daoud agrees well with this [VAN DE VELDE].|| 08673||1||21||0||@the first three==--The mighty men or champions in David's military staff were divided into three classes--the highest, Jashobeam, Eleazar, and Shammah; the second class, Abishai, Benaiah, and Asahel; and the third class, the thirty, of which Asahel was the chief. There are thirty-one mentioned in the list, including Asahel; and these added to the two superior orders make thirty-seven. Two of them, we know, were already dead; namely, Asahel [2Sa 3:30] and Uriah [2Sa 11:17]; and if the dead, at the drawing up of the list, amounted to seven, then we might suppose a legion of honor, consisting of the definite number thirty, where the vacancies, when they occurred, were replaced by fresh appointments.

Clarke: 2Sa 23:16

Poured it out unto the Lord - To make libations, both of water and wine, was a frequent custom among the heathens. We have an almost similar account in Arrian’ s Life of Alexander: "When his army was greatly oppressed with heat and thirst, a soldier brought him a cup of water; he ordered it to be carried back, saying, I cannot bear to drink alone while so many are in want, and this cup is too small to be divided among the whole." Tunc poculo pleno sicut oblatum est reddito: Non solus, inquit, bibere sustineo, nec tam exiguum dividere omnibus possum . - Arrian, lib. vi

The example was noble in both cases, but David added piety to bravery; he poured it out unto the Lord.

TSK: 2Sa 23:16

the three : 2Sa 23:9; 1Sa 19:5; Act 20:24; Rom 5:7; 2Co 5:14

poured it : Num 28:7; 1Sa 7:6; Lam 2:19; Phi 2:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 23:16

Brake through the host - Their camp was pitched in the valley of Rephaim 2Sa 23:13; 1Ch 11:15. It follows from this that the way from Adullam to Bethlehem lay through or across the valley of Rephaim.

Poured it out unto the Lord - It was too costly for his own use, none but the Lord was worthy of it. For libations, see Jdg 6:20 note.

Poole: 2Sa 23:16

The host of the Philistines was in the valley of Rephaim, 2Sa 23:13 , and in the way to Beth-lehem.

He would not drink thereof lest by gratifying himself upon such terms, he should seem either to set too high a price upon the satisfaction of his appetite, or too low a price upon the lives of his soldiers, or should encourage others to the like vain-glorious and foolish attempts.

Poured it out unto the Lord as a kind of drink-offering, and acknowledgment of God’ s goodness in preserving the lives of his captains in so dangerous an enterprise; and to show that he esteemed it as a sacred thing, which, considering all things, it was not fit for him to drink it.

Haydock: 2Sa 23:16

Camp, or station of soldiers, ver. 13, 14. ---

Offered it, as "a libation," according to the Hebrew and Septuagint. Vayasec is commonly used; but vinsoc, in Paralipomenon is the truer reading, as "it contains the three radical letters; and it were greatly to be wished that the verbs in every other place had also those radical letters restored, which have been omitted by the Masorets, and supplied by their punctuations." (Kennicott, Dis. i. p. 154.) ---

Lord, as a sacrifice, worthy of him, and to teach his followers to be temperate, (Menochius) and not to expose their lives unnecessarily. (Haydock) -- "He had formerly indulged himself in forbidden pleasures." (St. Gregory) ---

David thus asked pardon for having, undesignedly, hazarded the lives of his men, (Kennicott) and gave thanks for their safe return. (Josephus) ---

A libation of water was solemnly made, 1 Kings vii. 6. The pagans used water when they had no wine, as they never sat down to meat, or offered sacrifice, without making a libation. (Calmet) See Homer, Iliad H.; Virgil, Æneid viii. 279. Dixit & in mensa laticum libavit honorem. (Virgil, Æneid i. 740.)

Gill: 2Sa 23:16

And the three mighty men brake through the host of the Philistines,.... Which lay in the valley of Rephaim, between the hold in which David was and the well of Bethlehem; these three men hearing David express himself in the above manner, though without any view that any should risk their lives to obtain it, only in a general way said, oh for a draught of the water of the well of Bethlehem! immediately set out, and made their way through the army of the Philistines to the well:

and drew water out of the well of Bethlehem, that was by the gate,

and took it, and brought it to David; in a vessel which they probably carried with them for that purpose:

nevertheless he would not drink thereof; because, say they who take these words in a spiritual sense, it was not this water, but spiritual water, he desired: but the reason is given in 2Sa 23:17,

but poured it out unto the Lord; as a libation to him, it being rather blood than water, being fetched at the hazard of men's lives, and therefore more fit to be offered as a sacrifice to God than to be drank by him; and this he might do in thankfulness to God for preserving the lives of the men. Gersom thinks it was now the feast of tabernacles, which was the feast of ingathering the fruits of the earth, when great quantities of water were drawn and poured out at the altar, which was done to obtain the blessing of the former rain; See Gill on Joh 7:37 and See Gill on Joh 7:38.

Commentary -- Verse Notes / Footnotes

Geneva Bible: 2Sa 23:16

And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that [was] by the gate, and took [it], and brought [it] to David: nevertheless he would not drink thereof, but ^{( k )} poured it out unto the LORD.

^{( k )} Bridling his affection, and also desiring God not to be offended for that rash enterprise.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 23:1-39

1 David, in his last words, professes his faith in God's promises to be beyond sense or experience.

6 The different state of the wicked.

8 A catalogue of David's mighty men.

Maclaren: 2Sa 23:15-17

2 Samuel 23:15-17

David's fortunes were at a low ebb. He was in hiding in his cave of Adullam, and a Philistine garrison held Bethlehem, his native place. He was little different from an outlaw at the head of a band of broken men,' but there were depths of chivalry and poetry in his heart. Sweltering in his cave in the fierce heat of harvest, he thought of his native Bethlehem; he remembered the old days when he had watered his flock at the well by its gate, or mingled with the people of the little town, in their evening assemblies round it. The memories of boyhood rose up radiant before him, and as he was immersed in the past, the grim present, the perils that threatened his life, the savage, gaunt rocks without a trace of greenness that girded him, the privations to which he was exposed, were all forgotten, and he longed for one more draught of the water that tasted so cool and sweet to memory. Three of his mighty men,' bound to him by loyal devotion and unselfish love, were ready to die to win for their chief a momentary gratification. So they slipped away from Adullam, brake through the host of the Philistines,' and brought back the longed-for draught. David's reception of the dearly-bought, sparkling gift was due to a noble impulse. The water seemed to him to be dyed with blood, and to be not water so much as lives of men.' It had become too precious to be used to satisfy his longing. It would be base self-indulgence to drink what had been won by such self-forgetting devotion. God only had the right to receive what men had risked their lives to obtain, and therefore he poured it out unto the Lord.'

The story gleams out of the fierce narratives in which it is embedded, like a flower blooming on some grim cliff. May we not learn lessons from it?

I. David's Longing.

David, a fugitive in the cave, haunted by the nostalgia' that made Bethlehem seem so fair and dear, may stand for us as an example of the longings and thirsts that sometimes force themselves into consciousness in every soul. Below the bustle and strife of daily life, occupied as it must be with material and often ignoble things, below the hardness into which the world has compressed men's surface nature, there lies a yearning for the cool water that rises hard by the gate of our native home. True, it is with many of us overlaid for the most part by coarser desires, and may be as unlike our usual dominant longings and aims, as David's tender outbreak of sentiment was to the prevailing tenor of his life, in those days when he was an outlaw and a freebooter. But the longing, though often stifled, is not wholly quenched. It is misinterpreted by the man who is conscious of it, and far too often he tries to slake the thirst by fiery and drugged liquors which but make it more intense. Happy are they who know what it is that their parched palates crave, and have learned, while yet the knowledge avails, to say, My soul thirsteth for God, for the living God'! Blessed are they who thirst after' the water of the well of Bethlehem, for they shall be filled!'

II. The Three Heroes' Devotion.

These three rough soldiers, lawless and fierce as they were, had been so mastered by their chief that they were ready to dare anything to pleasure him. Who would have looked for such delicacy of feeling and such enthusiastic self-surrender in such men?

They stand as grand instances of the height of devotion of which the rudest nature is capable, when once its love and loyalty to the Beloved are evoked.

How such deeds ennoble the lowest types of character, and make us think better of men, and more sadly of the contrast between their habitual characteristics and the possibilities that lie slumbering in their ignoble lives! There are sparks in the hard cold flint, if only they could be struck out. There is water in the rock, if only the right hand, armed with the wonder-working rod, smites it.

Let us not judge men too harshly by what they do and are, but let us try to bring their sleeping possibilities into conscious exercise.

Let us remember that love and self-sacrifice, which is the very outcome and natural voice of love, ennoble the most degraded.

But these heroic three may suggest to us a sadder thought. They were ready to die for David; would they have been as ready to die for God? These noble emotions of love, leading to glad flinging away of life to pleasure the beloved, are freely given to men, but too often withheld from God. We lavish on our beloved, or on our chosen leaders, a devotion that ought to shame us, when contrasted with the scantiness of our grudging devotion and self-surrender to Him. If we loved God a tenth part as ardently as we love our wives or husbands or parents or children, and were willing to do and bear as much for Him as we are willing to bear for them, how different our lives would be! We can love utterly, enthusiastically, self-forget-tingly, absorbed in the beloved, and counting all surrender of self to, and the sacrifice of life itself for, him or her a delight. Many of us do love men so. Do we love God so?

But these heroic three may suggest another thought. Their self-sacrificing love was illustrious; but there is a nobler, more wonderful, more soul-subduing instance of such love. They broke through the ranks of the Philistines to bring David a draught from the well of Bethlehem. Jesus has broken through the ranks of our enemies to bring us the water of which if a man drink, he shall live for ever.' If we would see the highest example of self-sacrificing love, we must turn to look, not on the instances of it that shine through the ages on the page of history, and make men thrill as they gaze, and think better of the human nature that can do such things, but on the Christ hanging on the Cross because He loved those who did not love Him, and giving His life a ransom for sinners.

III. David's Reception Of The Water.

The chivalrous devotion of the three touched an answering chord in their chivalrous chief. His heart filled at the thought of what they had risked, and revolted from employing what had been thus won for no higher use than to gratify a piece of sentiment in himself. The sparkling water was too sacred to be taken for any baser use than as a libation to Jehovah. And who can doubt that the three were more fully repaid for their devotion, as David poured it out unto the Lord, than if he had drunk it eagerly up? His feeling and his act indicate beautiful delicacy of instinct, and swiftness of perception of how to requite the devotion of the three.

We may separate into its two parts the generous impulse which sprang as one whole in David's breast. There was the shrinking from using the water to slake his thirst merely, and there was the resolve to pour it out as a libation to God. Both parts of that whole may yield us profitable thoughts.

To risk their lives for the water was noble in the three; to have quaffed it as if it had been drawn like any other water from a well, would have been ignoble in David. There are things that it may be noble to give and ignoble to accept. There are sacrifices which we are not entitled to allow others to make for our sakes. Gratification's which can only be procured at the hazard of men's lives are too dearly bought.

Would not a civilization, that draws much of its comforts and appliances from sweated industries,' and is languidly amused by seeing men and women performers peril their lives nightly, and lose them too, for its gratification, be the better for copying David's recoil from drinking the blood of men that went in jeopardy of their lives'? Is there not' blood' on many a woman's ball-dress, on many an article of luxury, on many an amusement?

There are sacrifices which we have no right to accept from others. The three had no right to risk life for such a purpose, and David would have been selfish if he had drunk the water. Do not such thoughts lead us by contrast to Him who has done what none other can do? None of them can by any means redeem his brother, nor give his life a ransom for him'; but Jesus can and Jesus does, and what it would be impossible, and wrong if it were possible, for one man to do for another, He has done for us all, and what it would be base for a man to accept from another if that other could give it, it is blessed and the beginning of all nobleness of character for us to accept from Him David would not drink because the cup seemed to him to be red with blood. Jesus offers to us a cup, not of cold water only but of' water and blood,' and bids us drink of it and remember Him.

The generous devotion of the three kindled answering emotions in David's breast. It would be a churlish soul that was not warmed into some faint replica of such self-sacrifice, and most of us would be ashamed of ourselves if we were unmoved by such love. But does the supreme example of it affect us as much as the lesser examples of it do? How many of us stand before it like the peaks of the Alps that front full south, and lift an unmelted breastplate of snow to the midday sun! How many of us have lived all our lives in presence of Jesus' infinite love and self-surrender for us each, and never have felt one transient touch of answering love!

The other part of David's impulse was to offer to God what was too precious for his own use. That is the fitting destination of our most precious and prized possessions. And whatever is thus offered becomes more precious by being offered. The altar sanctifies and enhances the worth of the gift. What we give to God is more our own than if we had kept it to ourselves, and develops richer capacities of ministering to our delight. It is so with our greatest surrender, the surrender of ourselves. When we give ourselves to Jesus, He renders us back to ourselves, far better worth having than before. We are never so much our own as when we are wholly Christ's. And the same thing is true as to all our riches of mind, heart, or worldly wealth. If we wish to taste their most delicate and refined sweetness, let us give them to Jesus, and the touch of His hand, as He accepts them and gives them back to us, will leave a lingering fragrance that nothing else can impart. Was not the water from the well of Bethlehem sweeter to David as he poured it out unto the Lord than if he had greedily gulped it down ?

THE END

1 Chronicles

MHCC: 2Sa 23:8-39

David once earnestly longed for the water at the well of Bethlehem. It seems to be an instance of weakness. He was thirsty; with the water of that well he had often refreshed himself when a youth, and it was without due thought that he desired it. Were his valiant men so forward to expose themselves, upon the least hint of their prince's mind, and so eager to please him, and shall not we long to approve ourselves to our Lord Jesus, by ready compliance with his will, as shown us by his word, Spirit, and providence? But David poured out the water as a drink-offering to the Lord. Thus he would cross his own foolish fancy, and punish himself for indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself. Did David look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for purchasing which our blessed Saviour shed his blood? Let all beware of neglecting so great salvation.

Matthew Henry: 2Sa 23:8-39

I. The catalogue which the historian has here left upon record of the great soldiers that were in David's time is intended, 1. For the honour of David, who trained them up in the arts of exercises of war, and set them an example of conduct and courage. It is the reputation as well as the advantage of a prince to be attended and served by such brave men as are here described. 2. For the honour of those worthies themselves, who were instrumental to bring David to the crown, settle and protect him in the throne, and enlarge his conquests. Note, Those that in public stations venture themselves, and lay out themselves, to serve the interests of their country, are worthy of double honour, both to be respected by those of their own age and to be remembered by posterity. 3. To excite those that come after to a generous emulation. 4. To show how much religion contributes to the inspiring of men with true courage. David, both by his psalms and by his offerings for the service of the temple, greatly promoted piety among the grandees of the kingdom (1Ch 29:6), and, when they became famous for piety, they became famous for bravery.

II. Now these mighty men are here divided into three ranks: -

1. The first three, who had done the greatest exploits and thereby gained the greatest reputation - Adino (2Sa 23:8), Eleazar (2Sa 23:9, 2Sa 23:10), and Shammah, 2Sa 23:11, 2Sa 23:12. I do not remember that we read of any of these, or of their actions, any where in all the story of David but here and in the parallel place, 1 Chr. 11. Many great and remarkable events are passed by in the annals, which relate rather the blemishes than the glories of David's reign, especially after his sin in the matter Uriah; so that we may conclude his reign to have been really more illustrious than it has appeared to us while reading the records of it. The exploits of this brave triumvirate are here recorded. They signalized themselves in the wars of Israel against their enemies, especially the Philistines. (1.) Adino slew 800 at once with his spear. (2.) Eleazar defied the Philistines, as they by Goliath, had defied Israel, but with better success and greater bravery; for when the men of Israel had gone away, he not only kept his ground, but arose, and smote the Philistines, on whom God struck a terror equal to the courage with which this great hero was inspired. His hand was weary, and yet it clave to his sword; as long as he had any strength remaining he held his weapon and followed his blow. Thus, in the service of God, we should keep up the willingness and resolution of the spirit, notwithstanding the weakness and weariness of the flesh - faint, yet pursuing (Jdg 8:4), the hand weary, yet not quitting the sword. Now that Eleazar had beaten the enemy, the men of Israel, who had gone away from the battle (2Sa 23:9), returned to spoil, 2Sa 23:10. It is common for those who quit the field, when any thing is to be done to hasten to it when any thing is to be gotten. (3.) Shammah met with a party of the enemy, that were foraging, and routed them, 2Sa 23:11, 2Sa 23:12. But observe, both concerning this exploit and the former, it is here said, The Lord wrought a great victory. Note, How great soever the bravery of the instruments is, the praise of the achievement must be given to God. These fought the battles, but God wrought the victory. Let not the strong man then glory in his strength, nor in any of his military operations, but let him that glories glory in the Lord.

2. The next three were distinguished from, and dignified above, the thirty, but attained not to the first three, 2Sa 23:23. All great men are not of the same size. Many a bright and benign star there is which is not of the first magnitude, and many a good ship not of the first rate. Of this second triumvirate two only are named, Abishai and Benaiah, whom we have often met with in the story of David, and who seem to have been not inferior in serviceableness, though they were in dignity, to the first three. Here is,

(1.) A brave action of these three in conjunction. They attended David in his troubles, when he absconded, in the cave of Adullam (2Sa 23:13), suffered with him, and therefore were afterwards preferred by him. When David and his brave men who attended him, who had acted so vigorously against the Philistines, were, by the iniquity of the times, in Saul's reign, driven to shelter themselves from his rage in caves and strong holds, no marvel that the Philistines pitched in the valley of Rephaim, and put a garrison even in Bethlehem itself, 2Sa 23:13, 2Sa 23:14. If the church's guides are so misled as to persecute some of her best friends and champions, the common enemy will, no doubt, get advantage by it. If David had had his liberty, Bethlehem would not have been now in the Philistines' hands. But, being so, we are here told, [1.] How earnestly David longed for the water of the well of Bethlehem. Some make it a public-spirited wish, and that he meant, "O that we could drive the garrison of the Philistines out of Bethlehem, and make that beloved city of mine our own again!"the well being put for the city, as the river often signifies the country it passes through. But if he meant so, those about him did not understand him; therefore it seems rather to be an instance of his weakness. It was harvest-time; the weather was hot; he was thirsty; perhaps good water was scarce, and therefore he earnestly wished, "O that I could but have one draught of the water of the well of Bethlehem!"With the water of that well he had often refreshed himself when he was a youth, and nothing now will serve him but that, though it is almost impossible to come at it. He strangely indulged a humour which he could give no reason for. Other water might quench his thirst as well, but he had a fancy for that above any. It is folly to entertain such fancies and greater folly to insist upon the gratification of them. We ought to check our appetites when they go out inordinately towards those things that really are more pleasant and grateful than other things ( Be not desirous of dainties ), much more when they are thus set upon such things as only please a humour. [2.] How bravely his three mighty men, Abishai, Benaiah, and another not named, ventured through the camp of the Philistines, upon the very mouth of danger, and fetched water from the well of Bethlehem, without David's knowledge, 2Sa 23:16. When he wished for it he was far from desiring that any of his men should venture their lives for it; but those three did, to show, First, How much they valued their prince, and with what pleasure they could run the greatest hardships in his service. David, though anointed king, was as yet an exile, a poor prince that had no external advantages to recommend him to the affection and esteem of his attendants, nor was he in any capacity to prefer or reward them; yet those three were thus zealous for his satisfaction, firmly believing the time of recompence would come. Let us be willing to venture in the cause of Christ, even when it is a suffering cause, as those who are assured that it will prevail and that we shall not lose by it at last. Were they so forward to expose themselves upon the least hint of their prince's mind and so ambitious to please him? And shall not we covet to approve ourselves to our Lord Jesus by a ready compliance with every intimation of his will given us by his word, Spirit and providence? Secondly, How little they feared the Philistines. They were glad of an occasion to defy them. Whether they broke through the host clandestinely, and with such art that the Philistines did not discover them, or openly, and with such terror in their looks that the Philistines durst not oppose them, is not certain; it should seem, they forced their way, sword in hand. But see, [3.] How self-denyingly David, when he had this far-fetched dear-bought water, poured it out before the Lord, 2Sa 23:17. First, Thus he would show the tender regard he had to the lives of his soldiers, and how far he was from being prodigal of their blood, Psa 72:14. In God's sight the death of his saints is precious. Secondly, Thus he would testify his sorrow for speaking that foolish word which occasioned those men to put their lives in their hands. Great men should take heed what they say, lest any bad use be made of it by those about them. Thirdly, Thus he would prevent the like rashness in any of his men for the future. Fourthly, Thus he would cross his own foolish fancy, and punish himself for entertaining and indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself even in that which he was most fond of. Such generous mortifications become the wise, the great, and the good. Fifthly, Thus he would honour God and give glory to him. The water purchased at this rate he thought too precious for his own drinking and fit only to be poured out to God as a drink-offering. If it was the blood of these men, it was God's due, for the blood was always his. Sixthly, Bishop Patrick speaks of some who think that David hereby showed that it was not material water he longed for, but the Messiah, who had the water of life, who, he knew, should be born at Bethlehem, which the Philistines therefore should not be able to destroy. Seventhly, Did David look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for the purchasing of which our blessed Saviour shed his blood? Let us not undervalue the blood of the covenant, as those do that undervalue the blessings of the covenant.

(2.) The brave actions of two of them on other occasions. Abishai slew 300 men at once, 2Sa 23:18, 2Sa 23:19. Benaiah did many great things. [1.] He slew two Moabites that were lion-like men, so bold and strong, so fierce and furious. [2.] He slew an Egyptian, on what occasion it is not said; he was well armed but Benaiah attacked him with no other weapon than a walking staff, dexterously wrested his spear out of his hand, and slew him with it, 2Sa 23:21. For these and similar exploits David preferred him to be captain of the life-guard or standing forces, 2Sa 23:23.

3. Inferior to the second three, but of great note, were the thirty-one here mentioned by name, 2Sa 23:24, etc. Asahel is the first, who was slain by Abner in the beginning of David's reign, but lost not his place in this catalogue. Elhanan is the next, brother to Eleazar, one of the first three, 2Sa 23:9. The surnames here given them are taken, as it should seem, from the places of their birth or habitation, as many surnames with us originally were. From all parts of the nation, the most wise and valiant were picked up to serve the king. Several of those who are named we find captains of the twelve courses which David appointed, one for each month in the year, 1 Chr. 27. Those that did worthily were preferred according to their merits. One of them was the son of Ahithophel (2Sa 23:34), the son famous in the camp as the father at the council-board. But to find Uriah the Hittite bringing up the rear of these worthies, as it revives the remembrance of David's sin, so it aggravates it, that a man who deserved so well of his king and country should be so ill treated. Joab is not mentioned among all these, either, (1.) to be mentioned; the first, of the first three sat chief among the captains, but Joab was over them as general. Or, (2.) Because he was so bad that he did not deserve to be mentioned; for though he was confessedly a great soldier, and one that had so much religion in him as to dedicate of his spoils to the house of God (1Ch 26:28), yet he lost as much honour by slaying two of David's friends as ever he got by slaying his enemies.

Christ, the Son of David, has his worthies too, who like David's, are influenced by his example, fight his battles against the spiritual enemies of his kingdom, and in his strength are more than conquerors. Christ's apostles were his immediate attendants, did and suffered great things for him, and at length came to reign with him. They are mentioned with honour in the New Testament, as these in the Old, especially, Rev 21:14. Nay, all the good soldiers of Jesus Christ have their names better preserved than even these worthies have; for they are written in heaven. This honour have all his saints.

Keil-Delitzsch: 2Sa 23:8-39

The following list of David's heroes we also find in 1 Chron 11:10-47, and expanded at the end by sixteen names (1Ch 11:41-47), and attached in 1Ch 11:10 to the account of the conquest of the fortress of Zion by the introduction of a special heading. According to this heading, the heroes named assisted David greatly in his kingdom, along with all Israel, to make him king, from which it is evident that the chronicler intended by this heading to justify his appending the list to the account of the election of David as king over all the tribes of Israel (1Ch 11:1), and of the conquest of Zion, which followed immediately afterwards. In every other respect the two lists agree with one another, except that there are a considerable number of errors of the text, more especially in the names, which are frequently corrupt in both texts, to that the true reading cannot be determined with certainty. The heroes enumerated are divided into three classes. The first class consists of three, viz., Jashobeam , Eleazar , and Shammah , of whom certain brave deeds are related, by which they reached the first rank among David's heroes (2Sa 23:8-12). They were followed by Abishai and Benaiah , who were in the second class, and who had also distinguished themselves above the rest by their brave deeds, though they did not come up to the first three (2Sa 23:18-23). The others all belonged to the third class, which consisted of thirty-two men, of whom no particular heroic deeds are mentioned (vv. 24-39). Twelve of these, viz., the five belonging to the first two classes and seven of the third, were appointed by David commanders of the twelve detachments into which he divided the army, each detachment to serve for one month in the year (1 Chron 27). These heroes, among whom we do not find Joab the commander-in-chief of the whole of the forces, were the king's aides-de-camp, and are called in this respect השּׁלשׁי (2Sa 23:8), though the term השּׁלשׁים (the thirty , 2Sa 23:13, 2Sa 23:23, 2Sa 23:24) was also a very customary one, as their number amounted to thirty in a round sum. It is possible that at first they may have numbered exactly thirty; for, from the very nature of the case, we may be sure than in the many wars in which David was engaged, other heroes must have arisen at different times, who would be received into the corps already formed. This will explain the addition of sixteen names in the Chronicles, whether the chronicler made us of a different list from that employed by the author of the books before us, and one belonging to a later age, or whether the author of our books merely restricted himself to a description of the corps in its earlier condition.

2Sa 23:8-12

Heroes of the first class . - The short heading to our text, with which the list in the Chronicles also beings (1Ch 11:11), simply gives the name of these heroes. But instead of "the names of the mighty men,"we have in the Chronicles "the number of the mighty men."This variation is all the more striking, from the fact that in the Chronicles the total number is not given at the close of the list as it is in our text. At the same time, it can hardly be a copyist's error for מבחר ( selection ), as Bertheau supposes, but must be attributable to the fact that, according to 2Sa 23:13, 2Sa 23:23, and 2Sa 23:24, these heroes constituted a corps which was named from the number of which it originally consisted. The first, Jashobeam , is called "the chief of the thirty"in the Chronicles. Instead of ישׁבעם ( Jashobeam ), the reading in the Chronicles, we have here בּשּׁבת ישׁב ( Josheb-basshebeth ), unquestionably a spurious reading, which probably arose, according to Kennicott's conjecture, from the circumstance that the last two letters of ישׁבעם were written in one MS under בּשּׁבת in the line above (2Sa 23:7), and a copyist took בשׁבת from that line by mistake for עם . The correctness of the reading Jashobeam is established by 1Ch 27:2. The word תּחכּמני is also faulty, and should be corrected, according to the Chronicles, into בּן־חכמוני ( Ben-hachmoni ); for the statement that Jashobeam was a son (or descendant) of the family of Hachmon (1Ch 27:32) can easily be reconciled with that in 1Ch 27:2, to the effect that he was a son of Zabdiel. Instead of השּׁלשׁים ראשׁ ( head of the thirty ), the reading in the Chronicles, we have here השּׁלשׁי ראשׁ ( head of the three ). Bertheau would alter our text in accordance with the Chronicles, whilst Thenius proposes to bring the text of the Chronicles into accordance with ours. But although the many unquestionable corruptions in the verse before us may appear to favour Bertheau's assumption, we cannot regard either of the emendations as necessary, or even warrantable. The proposed alteration of השּׁלשׁי is decidedly precluded by the recurrence of השּׁלשׁי ראשׁ in 2Sa 23:18, and the alteration of השּׁלשׁים in the Chronicles by the repeated allusion to the שׁלשׁים , not only in 2Sa 23:15, 42; 2Sa 12:4, and 1Ch 27:6 of the Chronicles, but also in 2Sa 23:13, 2Sa 23:23, and 2Sa 23:24 of the chapter before us. The explanation given of שׁלשׁי and שׁלשׁים , as signifying chariot-warriors, is decidedly erroneous;

(Note: This explanation, which we find in Gesenius ( Thes . and Lex .) and Bertheau, rests upon no other authority than the testimony of Origen, to the effect that an obscure writer gives this interpretation of τριστάτης , the rendering of שׁלישׁ , an authority which is completely overthrown by the writer of the gloss in Octateuch. (Schleussner, Lex. in lxx t. v. p. 338), who gives this explanation of τριστάτας : τοὺς παρὰ χεῖρα τοῦ βασιλέως ἀριστερὰν τρίτης μοίρας ἄρχοντας . Suidas and Hesychius give the same explanation ( s. v. τριστάται ). Jerome also observes (ad Ezek 23): "It is the name of the second rank next to the king.")

for the singular השּׁלישׁ is used in all the passages in which the word occurs to signify the royal aide-de-camp (2Ki 7:2, 2Ki 7:17, 2Ki 7:19; 2Ki 9:25; 2Ki 15:25), and the plural שׁלישׁים the royal body-guard, not only in 2Ki 15:25, but even in 1Ki 9:22, and Exo 14:7; Exo 15:4, from which the meaning chariot-warriors has been derived. Consequently השּׁלשׁי ראשׁ is the head of the king's aides-de-camp, and the interchange of השּׁלשׁי with the השּׁלשׁים of the Chronicles may be explained on the simple ground that David's thirty heroes formed his whole body of adjutants. The singular שׁלשׁי is to be explained in the same manner as הכּרתי (see at 2Sa 8:18). Luther expresses the following opinion in his marginal gloss with regard to the words which follow ( העצנו עדינו הוּא עדינו ): "We believe the text to have been corrupted by a writer, probably from some book in an unknown character and bad writing, so that orer should be substituted for adino , and ha -eznib for eth hanitho : "that is to say, the reading in the Chronicles, "he swung his spear,"should be adopted (cf. 2Sa 23:18). This supposition is certainly to be preferred to the attempt made by Gesenius ( Lex .) and v. Dietrich ( s. v. עדין ) to find some sense in the words by assuming the existence of a verb עדּן and a noun עצן , a spear, since these words do not occur anywhere else in Hebrew; and in order to obtain any appropriate sense, it is still necessary to resort to alterations of the text. "He swung his spear over eight hundred slain at once." This is not to be understood as signifying that he killed eight hundred men at one blow, but that in a battle he threw his spear again and again at the foe, until eight hundred men had been slain. The Chronicles give three hundred instead of eight hundred; and as that number occurs again in 2Sa 23:18, in the case of Abishai, it probably found its way from that verse into this in the book of Chronicles.

2Sa 23:9-10

" After him (i.e., next to him in rank) was Eleazar the son of Dodai the Ahohite, among the three heroes with David when they defied the Philistines, who had assembled there, and the Israelites drew near."The Chethib דדי is to be read דּודי , Dodai , according to 1Ch 27:4, and the form דּודו ( Dodo ) in the parallel text (1Ch 11:12) is only a variation in the form of the name. Instead of בּן־אחחי ( the son of Ahohi ) we find העחחי ( the Ahohite ) in the Chronicles; but the בּן must not be struck out on that account as spurious, for "the son of an Ahohite"is the same as "the Ahohite."For גּבּרים בּשׁלשׁה we must read הגּבּרים בּשׁלשׁה , according to the Keri and the Chronicles. שׁלשׁה is not to be altered, since the numerals are sometimes attached to substantives in the absolute state (see Ges. §120, 1). " The three heroes "are Jashobeam, Eleazar, and Shammah (2Sa 23:11), who reached the first rank, according to 2Sa 23:19, among the heroes of David. Instead of בּפּלשׁתּים בּחרפם ( when they defied the Philistines ), we find in the Chronicles והפּלשׁתּים דּמּים בּפּס , "at Pas-dammim," i.e., most probably Ephes-dammim (1Sa 17:1), where the Philistines were encamped when Goliath defied the Israelites. Thenius, Bertheau, and Böttcher therefore propose to alter our text so as to make it correspond to that of the Chronicles, and adduce as the reason the fact that in other passages חרף is construed with the accusative, and that שׁם , which follows, presupposes the previous mention of the place referred to. But the reasons are neither of them decisive. חרף .evisiced is not construed with the accusative alone, but also with ל (2Ch 32:17), so that the construction with ב is quite a possible one, and is not at variance with the idea of the word. שׁם again may also be understood as referring to the place, not named, where the Philistines fought with the Israelites. The omission of אשׁר before נעספוּ is more difficult to explain; and והפּלשׁתּים , which we find in the Chronicles, has probably dropped out after בּפּלשׁתּים . The reading in the Chronicles דּמּים בּפּס ( בּאפס ) is probably only a more exact description of the locality, which is but obscurely indicated in our text by בּפּלשׁתּים בּחרפם ; for these words affirm that the battle took place where the Israelites had once been defied by the Philistines (1Sa 17:10), and where they repaid them for this defiance in a subsequent conflict. The Philistines are at any rate to be regarded as the subject to נעספוּ , and these words are a circumstantial clause: the Philistines had assembled together there to battle, and the Israelites had advanced to the attack. The heroic act of Eleazar is introduced with "he arose."He arose and smote the Philistines till his hand was weary and clave to his sword, i.e., was so cramped as to be stiffened to the sword. Through this Jehovah wrought a great salvation for Israel on that day, "and the people (the soldiers) turned after him only to plunder,"sc., because he had put the enemy to flight by himself. אחריו שׁוּב does not mean to turn back from flight after him, but is the opposite of מאחרי שׁוּב , to turn away from a person (1Sa 15:11, etc.), so that it signifies "to turn to a person and follow behind him."Three lines have dropped out from the parallel text of the Chronicles, in consequence of the eye of a copyist having wandered from נעספוּ פלשׁתּים in 2Sa 23:9 to פלשׁתּים ויּעספוּ in 2Sa 23:11.

2Sa 23:11-12

The third leading hero was Shammah , the son of Age the Hararite ( הררי is probably contracted from ההררי , 2Sa 23:33). He also made himself renowned by a great victory over the Philistines. The enemy had gathered together לחיּה , "as a troop," or in a crowd. This meaning of היּה (here and 2Sa 23:13, and possibly also in Psa 68:11) is thoroughly established by the Arabic (see Ges . Thes . p. 470). But it seems to have fallen into disuse afterwards, and in the Chronicles it is explained in 2Sa 23:13 by מלחמה , and in 2Sa 23:15 by מחנה . "On a portion of a field of lentils there,"sc., where the Philistines had gathered together, the people (of Israel) were smitten. Then Shammah stationed himself in the midst of the field, and יצּילה , "wrested it," from the foe, and smote the Philistines. Instead of עדשׁים , lentils , we find in the Chronicles שׁלעורים , barley, a very inconsiderable difference.

2Sa 23:13-15

To this deed there is appended a similar heroic feat performed by three of the thirty heroes whose names are not given. The Chethib שׁלשׁים is evidently a slip of the pen for שׁלשׁה ( Keri and Chronicles). The thirty chiefs are the heroes named afterwards. As שׁלשׁה has no article either in our text or the Chronicles, the three intended are not the three already mentioned (Jashobeam, Eleazar, and Shammah), but three others out of the number mentioned in 2Sa 23:24. These three came to David in the harvest time unto the cave of Adullam (see at 1Sa 22:1), when a troop of the Philistines was encamped in the valley of Rephaim, and David was on the mountain fortress, and a Philistian post was then in Bethlehem. And David longed for water, and said, "Oh that one would bring me water to drink out of the well of Bethlehem at the gate!"The encampment of the Philistines in the valley of Rephaim, and the position of David on the mountain fortress ( בּמּצוּדה ), render it probable that the feat mentioned here took place in the war with the Philistines described in 2Sa 5:17. Robinson could not discover any well in Bethlehem, "especially none 'by the gate,' except one connected with the aqueduct on the south"( Palestine , vol. ii. p. 158). בּשּׁער need not be understood, however, as signifying that the well was in or under the gate; but the well referred to may have been at the gate outside the city. The well to which tradition has given the name of "David's well"( cisterna David ), is about a quarter of an hour's walk to the north-east of Bethlehem, and, according to Robinson 's description, is "merely a deep and wide cistern or cavern now dry, with three or four narrow openings cut in the rock."But Ritter ( Erdk . xvi. p. 286) describes it as "deep with clear cool water, into which there are three openings from above, which Tobler speaks of as bored;"and again as a cistern "built with peculiar beauty, from seventeen to twenty-one feet deep, whilst a house close by is pointed out to pilgrims as Jesse's house."

2Sa 23:16-17

The three heroes then broke through the camp of the Philistines at Bethlehem, i.e., the outpost that occupied the space before the gate, fetched water out of the well, and brought it to David. He would not drink it, however, but poured it out upon the ground to the Lord, as a drink-offering for Jehovah. "He poured it out upon the earth, rendering Him thanks for the return of the three brave men"(Clericus). And he said, "Far be it from me, O Jehovah, to do this! The blood of the men who went with their lives (i.e., at the risk of their lives),"sc., should I drink it? The verb אשׁתּה is wanting in our text, but is not to be inserted according to the Chronicles as though it had fallen out; the sentence is rather to be regarded as an aposiopesis . יהוה after לי חלילה is a vocative, and is not to be altered into מיהוה according to the מאלחי of the Chronicles. The fact that the vocative does not occur in other passages after לי חלילה proves nothing. It is equivalent to the oath יהוה חי (1Sa 14:45). The chronicler has endeavoured to simplify David's exclamation by completing the sentence. בּנפשׁותם , "for the price of their souls," i.e., at the risk of their lives. The water drawn and fetched at the risk of their lives is compared to the soul itself, and the soul is in the blood (Lev 17:11). Drinking this water, therefore, would be nothing else than drinking their blood.

2Sa 23:18-19

Heroes of the second class . - 2Sa 23:18, 2Sa 23:19. Abishai , Joab's brother (see 1Sa 26:6), was also chief of the body-guard, like Jashobeam (2Sa 23:8 : the Chethib השּׁלשׁי is correct; see at 2Sa 23:8). He swung his spear over three hundred slain. "He had a name among the three,"i.e., the three principal heroes, Jashobeam, Eleazar, and Shammah. The following words, מן־השּׁלשׁה , make no sense. השּׁלשׁה is an error in writing for השּׁלשׁים , as 2Sa 23:23 shows in both the texts (2Sa 23:25 of the Chronicles): an error the origin of which may easily be explained from the word שׁלשׁה , which stands immediately before. "He was certainly honoured before the thirty (heroes of David), and became their chief, but he did not come to the three,"i.e., he was not equal to Jashobeam, Eleazar, and Shammah. הכי has the force of an energetic assurance: "Is it so that," i.e., it is certainly so (as in 2Sa 9:1; Gen 27:36; Gen 29:15).

2Sa 23:20-23

Benaiah , the son of Jehoiada, "Jehoiada the priest"according to 1Ch 27:5, possibly the one who was "prince for Aaron,"i.e., of the family of Aaron, according to 1Ch 12:27, was captain of the Crethi and Plethi according to 2Sa 8:18 and 2Sa 20:23. He was the son of a brave man, rich in deeds ( חי is evidently an error for חיל in the Chronicles), of Kabzeel in the south of Judah (Jos 15:21). "He smote the two Ariels of Moab." The Arabs and Persians call every remarkably brave man Ariel, or lion of God (vid., Bochart, Hieroz . ii. pp. 7, 63). They were therefore two celebrated Moabitish heroes. The supposition that they were sons of the king of the Moabites is merely founded upon the conjecture of Thenius and Bertheau, that the word בּני (sons of) has dropped out before Ariel. "He also slew the lion in the well on the day of the snow,"i.e., a lion which had been driven into the neighbourhood of human habitations by a heavy fall of snow, and had taken refuge in a cistern. The Chethib האריה and בּאר are the earlier forms for the Keris substituted by the Masoretes הארי and הבּור , and consequently are not to be altered. He also slew an Egyptian of distinguished size. According to the Keri we should read מראה אישׁ (instead of מראה fo daetsni( א אשׁר ), "a man of appearance," i.e., a distinguished man, or a man of great size, ἄνδρα ὀρατόν (lxx); in the Chronicles it is simplified as מדּה אישׁ , a man of measure, i.e., of great height. This man was armed with a spear or javelin, whereas Benaiah was only armed with a stick; nevertheless the latter smote him, took away his spear, and slew him with his own weapon. According to the Chronicles the Egyptian was five cubits high, and his spear like a weaver's beam. Through these feats Benaiah acquired a name among the three, though he did not equal them (2Sa 23:22, 2Sa 23:23, as in 2Sa 23:18, 2Sa 23:19); and David made him a member of his privy council (see at 1Sa 22:14).

2Sa 23:24-25

Heroes of the third class . - 2Sa 23:24. " Asahel , the brother of Joab, among the thirty,"i.e., belonging to them. This definition also applies to the following names; we therefore find at the head of the list in the Chronicles, החילים וגבּורי , "and brave heroes (were)."The names which follow are for the most part not further known. Elhanan , the son of Dodo of Bethlehem, is a different man from the Bethlehemite of that name mentioned in 2Sa 21:19. Shammah the Harodite also must not be confounded with the Shammahs mentioned in 2Sa 23:11 and 2Sa 23:33. In the Chronicles we find Shammoth , a different form of the name; whilst ההרורי is an error in writing for החרדי , i.e., sprung from Harod (Jdg 7:1). This man is called Shamhut in 1Ch 27:8; he was the leader of the fifth division of David's army. Elika or Harod is omitted in the Chronicles; it was probably dropped out in consequence of the homoioteleuton החרדי .

2Sa 23:26

Helez the Paltite; i.e., sprung from Beth-pelet in the south of Judah (Jos 15:27). He was chief of the seventh division of the army (compare 1Ch 27:10 with 1Ch 11:27, though in both passages הפּלטי is misspelt הפּלני ). Ira the son of Ikkesh of Tekoah in the desert of Judah (2Sa 14:2), chief of the sixth division of the army (1Ch 27:9).

2Sa 23:27

Abiezer of Anathoth (Anata) in Benjamin (see at Jos 18:24), chief of the ninth division of the army (1Ch 27:12). Mebunnai is a mistake in spelling for Sibbechai the Hushathite (compare 2Sa 21:18 and 1Ch 11:29). According to 1Ch 27:11, he was chief of the eighth division of the army.

2Sa 23:28

Zalmon the Ahohite, i.e., sprung from the Benjaminite family of Ahoah, is not further known. Instead of Zalmon we find Ilai in the Chronicles (2Sa 23:29); but which of the two names is the correct one it is impossible to decide. Maharai of Netophah: according to Ezr 2:22 and Neh 7:26, Netophah was a place in the neighbourhood of Bethlehem, but it has not yet been discovered, as Beit Nattif , which might be thought of, is too far from Bethlehem (vid., Rob. Pal. ii. p. 344, and Tobler, Dritte Wanderung , pp. 117-8). According to 1Ch 27:13, Maharai belonged to the Judahite family of Serah, and was chief of the tenth division of the army.

2Sa 23:29

Cheleb , more correctly Cheled (1Ch 11:30; or Cheldai , 1Ch 27:15), also of Netophah, was chief of the twelfth division of the army. Ittai ( Ithai in the Chronicles), the son of Ribai of Gibeah of Benjamin, must be distinguished from Ittai the Gathite (2Sa 15:19). Like all that follow, with the exception of Uriah, he is not further known.

2Sa 23:30

Benaiah of Phir'aton in the tribe of Ephraim, a place which has been preserved in the village of Fer'ata , to the south-west of Nablus (see at Jdg 12:13). Hiddai (wrongly spelt Hudai in the Chronicles), out of the valleys of Gaash, in the tribe of Ephraim by the mountain of Gaash , the situation of which has not yet been discovered (see at Jos 24:30).

2Sa 23:31

Abi-Albon (written incorrectly Abiel in the Chronicles) the Arbathite, i.e., from the place called Beth-haarabah or Arabah (Jos 15:61 and Jos 18:18, Jos 18:22) in the desert of Judah, on the site of the present Kasr Hajla (see at Jos 15:6). Azmaveth of Bahurim: see at 2Sa 16:5.

2Sa 23:32-33

Eliahba of Shaalbon or Shaalbin , which may possibly have been preserved in the present Selbit (see at Jos 19:42). The next two names, יהונתן ישׁן בּני and ההררי שׁמּה ( Bneyashen Jehonathan and Shammah the Hararite ), are written thus in the Chronicles (2Sa 23:34), ההררי בּן־שׁגא יונתן הגּזוני השׁם בּני : " Bnehashem the Gizonite, Jonathan the son of Sage the Hararite, "The text of the Chronicles is evidently the more correct of the two, as Bne Jashen Jehonathan does not make any sense. The only question is whether the form השׁם בּני is correct, or whether בּני has not arisen merely through a misspelling. As the name does not occur again, all that can be said is that Bne hashem must at any rate be written as one word, and therefore should be pointed differently. The place mentioned, Gizon , is unknown. שׁמּה for בּן־שׁגא probably arose from 2Sa 23:11. Ahiam the son of Sharar or Sacar (Chron.) the Ararite (in the Chronicles the Hararite).

2Sa 23:34

The names in 2Sa 23:34 , Eliphelet ben-Ahasbai ben-Hammaacathi , read thus in the Chronicles (2Sa 23:35, 2Sa 23:36): Eliphal ben-Ur; Hepher hammecerathi . We see from this that in ben-Ahasbai ben two names have been fused together; for the text as it lies before us is rendered suspicious partly by the fact that the names of both father and grandfather are given, which does not occur in connection with any other name in the whole list, and partly by the circumstance that בּן cannot properly be written with המּעכתי , which is a Gentile noun . Consequently the following is probably the correct way of restoring the text, המּעכתי חפר בּן־אוּר אליפלט , Eliphelet (a name which frequently occurs) the son of Ur; Hepher the Maachathite, i.e., of Maacah in the north-east of Gilead (see at 2Sa 10:6 and Deu 3:14). Eliam the son of Ahithophel the Gilonite, the clever but treacherous counsellor of David (see at 2Sa 15:12). This name is quite corrupt in the Chronicles.

2Sa 23:35

Hezro the Carmelite, i.e., of Carmel in the mountains of Judah (1Sa 25:2). Paarai the Arbite, i.e., of Arab, also in the mountains of Judah (Jos 15:52). In the Chronicles we find Naarai ben-Ezbi: the latter is evidently an error in writing for ha-Arbi; but it is impossible to decide which of the two forms, Paarai and Naarai , is the correct one.

2Sa 23:36

Jigal the son of Nathan of Zoba (see at 2Sa 8:3): in the Chronicles, Joel the brother of Nathan. Bani the Gadite: in the Chronicles we have Mibhar the son of Hagri. In all probability the names inf the Chronicles are corrupt in this instance also.

2Sa 23:37

Zelek the Ammonite, Nacharai the Beerothite (of Beeroth: see at 2Sa 4:2), the armour-bearer of Joab. Instead of נשׂאי , the Keri and the Chronicles have נשׂא : the latter reading is favoured by the circumstance, that if more than one of the persons named had been Joab's armour-bearers, their names would most probably have been linked together by a copulative vav .

2Sa 23:38

Ira and Gareb , both of them Jithrites, i.e., sprung from a family in Kirjath-jearim (1Ch 2:53). Ira is of course a different man from the cohen of that name (2Sa 20:26).

2Sa 23:39

Uriah the Hittite is well known from 2Sa 11:3. "Thirty and seven in all." This number is correct, as there were three in the first class (2Sa 23:8-12), two in the second (2Sa 23:18-23), and thirty-two in the third (vv. 24-39), since 2Sa 23:34 contains three names according to the amended text.

Constable: 2Sa 21:1--24:25

VII. SUMMARY ILLUSTRATIONS chs. 21--24

The last major section of the Book of Samuel (2 Sam. 21-24) consists of six separate pericopes that together constitute a conclusion to the whole book (cf. Judg. 17-21). Each pericope emphasizes the theological message of the book.²⁹¹

". . . the final four chapters, far from being a clumsy appendix, offer a highly reflective, theological interpretation of David's whole career adumbrating the messianic hope."²⁹²

The structure of this section too is chiastic.

"A. The Lord's Wrath Against Israel (21:1-14)

B. David's Heroes (21:15-22)

C. David's Song of Praise (22:1-51)

C'. David's Last Words (23:1-7)

B'. David's Mighty Men (23:8-39)

A'. The Lord's Wrath Against Israel (24:1-25)"²⁹³

Constable: 2Sa 23:8-39

E. Thirty-seven Mighty Men 23:8-39

One might conclude from 1 Samuel 22:2 that David's army, made up as it was of malcontents and distressed debtors, would not have been able to accomplish anything. This list testifies to God's blessing David and Israel militarily by enabling his warriors to accomplish supernatural feats and to become mighty men in war. Again, God's supernatural blessing is what this section illustrates.

Constable: 2Sa 23:8-23

1. Selected adventures of outstanding warriors 23:8-23

There were three warriors who received higher honor than all the rest (vv. 8-12): Josheb-basshebeth, Eleazar, and Shammah. What their relationship to The Thirty was is hard to determine.³¹³ Three men from The Thirty received special mention (vv. 13-17). Two others also received great esteem (vv. 18-23): Abisai, and Benaiah. This was evidently the same Benaiah who became the head of David's bodyguard (20:23), a position similar to the one that David had occupied in Saul's army (1 Sam. 22:14).

Josheb-basshebeth is an example of a spiritual warrior with exceptional strength (cf. Eph. 6:10). Eleazar demonstrated unusual stamina, persistence (cf. Isa. 40:31). Shammah's greatness lay in his supernatural steadfastness (cf. Eph. 6:14). The three warriors who took David's wish for water as their command and took a calculated risk (not wild recklessness) show remarkable sacrifice, dedication, and loyalty (cf. Matt. 6:33). These are all qualities necessary in and available to spiritual warriors of all ages by God's grace.

Perhaps the writer also mentioned the feats of Abishai and Benaiah because they feature in the preceding narrative. As Jesus had his circles of intimates (Peter, James, and John, the Twelve, and the Seventy), so did David.

Guzik: 2Sa 23:1-39

2 Samuel 23 - David's Last Psalm

A. David's last psalm.

1. (1-4) The character of God's perfect king.

Now these are the last words of David.

Thus says David the son of Jesse;

Thus says the man raised up on high,

The anointed of the God of Jacob,

And the sweet psalmist of Israel:

"The Spirit of the LORD spoke by me,

And His word was on my tongue.

The God of Israel said,

The Rock of Israel spoke to me:

'He who rules over men must be just,

Ruling in the fear of God.

And he shall be like the light of the morning when the sun rises,

A morning without clouds,

Like the tender grass springing out of the earth,

By clear shining after rain.'

a. These are the last words of David: It isn't that these were the words David spoke from his deathbed, but they to express his heart and longing at the end of his life.

i. "I suppose the last poetical composition is here intended. He might have spoken many words after these in prose, but none in verse." (Clarke)

ii. This short psalm is a beautiful song of wisdom from David at the end of his life. "Wherein he doth, in few words but full of matter, acknowledge God's benefits, confess his sins, profess his faith, comfort himself in the covenant, and denounce destruction to unbelievers . . . How much in a little!" (Trapp)

iii. What a life his was - we have a capsule of David's life in the titles and descriptions of 2 Samuel 23:1:

· The son of Jesse: Jesse was a humble farmer and this title reminds us of David's humble beginning

· The man raised up on high: David allowed God to raise him up, so he could confidently rest in this title

· The anointed of the God of Jacob: David was anointed by God, not by himself or merely by man. He had a unique empowering and enabling from God

· The sweet psalmist of Israel: David had a beautiful gift of eloquence and expression before God. This title reminds of David's deep inner life with God

b. The Spirit of the LORD spoke by me: This indicates that at least at times, David was aware of the work of divine inspiration through him and expressed in his words.

c. He who rules over men must be just: As David looks back over his life and reign, he is struck by the great need for rulers to exercise justice. He knew this by seeing the goodness of justice provided and the curse of justice denied.

d. Ruling in the fear of God: This is the key to justice in the work of a leader. When leaders rule in the fear of God they recognize that a God of justice reviews their work and will require an accounting of how the ruler has led.

e. He shall be like the light of the morning: David reflects on how a wise ruler is blessed when he rules with justice. Though David's reign was not perfect it was blessed - and his reign is the most identified with the reign of the Messiah.

i. From one perspective David's reign was a disaster. He suffered from a dark scandal during his reign, he suffered under repeated family crisis, under an attempted insurrection from his own son, under another civil war, and from three years of famine.

ii. In contrast to David, his son Solomon's reign seemed perfect. Solomon enjoyed a reign of peace, great prosperity, prominence, and glory.

iii. Yet the Bible has nothing but praise for David and his reign, reflected in passages like Psalm 89:20; Isaiah 55:3-4; Romans 1:3; Revelation 22:16. In contrast, Solomon is barely mentioned in the rest of the Scriptures and when he is, it is almost in a backhanded way (Matthew 5:28-29 and Matthew 12:42).

iv. The difference between David and Solomon was found in their different relationships with God. David's passion in life was simply to be with God (Psalm 84:10), while Solomon's passion was personal improvement (1 Kings 3:4-15). We can also say that David endured to the end, loving and serving God in the final chapters of his life (2 Samuel 23:1-7), while Solomon forsook God in his later years (1 Kings 11:4-8).

2. (5-7) David's trust in God's covenant.

"Although my house is not so with God,

Yet He has made with me an everlasting covenant,

Ordered in all things and secure.

For this is all my salvation and all my desire;

Will He not make it increase?

But the sons of rebellion shall all be as thorns thrust away,

Because they cannot be taken with hands.

But the man who touches them

Must be armed with iron and the shaft of a spear,

And they shall be utterly burned with fire in their place."

a. Although my house is not so with God: David looks at the complete blessedness of a just ruler's reign and he knows that his reign fell short of both perfect justice and complete blessedness.

b. Yet He has made with me an everlasting covenant: David knew that the everlasting covenant from God was not based on David's perfection as a ruler. It was based on God's gracious commitment to His everlasting covenant.

c. This is all my salvation and all my desire: David can only say this because the covenant was based on God's faithfulness and not David's. David knew that his own obedience was not enough to be a foundation for all his salvation and all his desire.

i. We can say that because of his sin and its consequences, David's light dimmed towards the end of his life, but it was by no means extinguished. He shined until the end. "In the Divine dealing with us, there is no mistake, no lapse. Nothing has been permitted which has not been made to serve the highest purpose. This is so even of our failures, if, like David, in true penitence we have forsaken them and confessed them. It is certainly so of all our sorrows and trials." (Morgan)

d. The sons of rebellion shall all be as thorns thrust away: The covenant was based on God's faithfulness, but David knew that obedience still mattered. God would still oppose the sons of rebellion and they would end in ruin. David knew he could trust the LORD to take care of his enemies and wicked men.

i. "This was the whole theme of David. The Lord is in control. Rest in Him. Don't fret yourself because of the evildoers that bring evil devices to pass. Rest in the Lord, trust also in Him. Delight thyself in the Lord! And all of the help, and the strength, the ministry of God's Spirit to our hearts, through the Psalms, the sweet psalmist of Israel. What a legacy he has left." (Smith)

ii. This remarkable relationship with God is the reason why David was Israel's greatest king, and the most prominent ancestor of Jesus Christ. The New Testament begins with these words: The book of the genealogy of Jesus Christ, the Son of David (Matthew 1:1).

B. David's mighty men.

1. (8-12) The names and exploits of David's top three soldiers.

These are the names of the mighty men whom David had: Josheb-Basshebeth the Tachmonite, chief among the captains. He was called Adino the Eznite, because he had killed eight hundred men at one time. And after him was Eleazar the son of Dodo, the Ahohite, one of the three mighty men with David when they defied the Philistines who were gathered there for battle, and the men of Israel had retreated. He arose and attacked the Philistines until his hand was weary, and his hand stuck to the sword. The LORD brought about a great victory that day; and the people returned after him only to plunder. And after him was Shammah the son of Agee the Hararite. The Philistines had gathered together into a troop where there was a piece of ground full of lentils. Then the people fled from the Philistines. But he stationed himself in the middle of the field, defended it, and killed the Philistines. And the LORD brought about a great victory.

a. These are the names of the mighty men: David was nothing without his mighty men, and they were nothing without him. He was their leader, but a leader is nothing without followers - and David had the mighty men to follow him. These men didn't necessarily start as mighty men; many were some of the distressed, indebted, and discontent people who followed David at Adullam Cave (1 Samuel 22:1-2).

i. "These men came to David when his fortunes were at the lowest ebb, and he himself was regarded as a rebel and an outlaw, and they remained faithful to him throughout their lives. Happy are they who can follow a good cause in its worst estate, for theirs is true glory." (Spurgeon)

ii. The day for mighty men and women - heroic men and women for God - has not ended. "The triumph of the church as a whole depends upon the personal victory of every Christian. In other words, your victory, your life, your personal testimony, are important to the cause of God today. What happens out in New Guinea, down in the Amazon jungle, over in disturbed Congo, is not unrelated to what happens in your own personal relationship with God and your personal battle against the forces of darkness. Victory for the church on the whole world-front depends upon victory in your life and in mine; 'home' and 'foreign' situations cannot be detached." (Redpath)

b. Adino the Eznite: This leader among David's mighty men was noted for having killed eight hundred men at one time.

i. "THREE hundred is the reading in Chronicles, and seems to be the true one." (Clarke)

c. Eleazar the son of Dodo: This leader of David's mighty men was famous for hanging with David in a famous battle and when his hand was weary, and his hand stuck to the sword. Through his tenacity the LORD brought about a great victory that day.

i. Spurgeon saw that Eleazar, in his solitary stand until victory, was a tremendous example for believers today. "Solitary prowess is expected of believers. I hope we may breed in this place a race of men and women who know the truth, and know also what the Lord claims at their hands, and are resolved, by the help of the Holy Spirit, to war a good warfare for their Lord whether others will stand at their side or no."

ii. "Remember Mr. Sankey's hymn, - 'Dare to be a Daniel! Dare to stand alone! Dare to have a purpose firm! Dare to make it known!' Dare to be an Eleazar, and go forth and smite the Philistines alone; you will soon find that there are others in the house who have concealed their sentiments, but when they see, you coming forward, they will be openly on the Lord's side. Many cowards are skulking about, try to shame them. Many are undecided, let them see a brave man, and he will be the standard-bearer around whom they will rally." (Spurgeon)

d. Shammah the son of Agee the Hararite: This leader among David's mighty men stationed himself in the middle of field when others fled and he held the ground single-handedly until the LORD brought about a great victory.

2. (13-17) A daring exploit from David's days at Adullam.

Then three of the thirty chief men went down at harvest time and came to David at the cave of Adullam. And the troop of Philistines encamped in the Valley of Rephaim. David was then in the stronghold, and the garrison of the Philistines was then in Bethlehem. And David said with longing, "Oh, that someone would give me a drink of the water from the well of Bethlehem, which is by the gate!" So the three mighty men broke through the camp of the Philistines, drew water from the well of Bethlehem that was by the gate, and took it and brought it to David. Nevertheless he would not drink it, but poured it out to the LORD. And he said, "Far be it from me, O LORD, that I should do this! Is this not the blood of the men who went in jeopardy of their lives?" Therefore he would not drink it. These things were done by the three mighty men.

a. Came to David at the cave of Adullam: David spent time in this cave when those who would become his mighty men first came to him in 1 Samuel 22:1-2. This passage describes something that happened either during that time or a later time of battle against the Philistines when David went back to the cave of Adullam.

b. David said with longing, "Oh, that someone would give me a drink of the water from the well of Bethlehem": During this time David had a nostalgic longing for the taste of water from a well near his boyhood home.

c. The three mighty men broke through the camp of the Philistines, drew water from the well of Bethlehem: In response to David's longing - which wasn't a command or even a request, just a vocalized longing - these three mighty men immediately went to fulfill David's desire at great personal risk.

d. He would not drink it, but poured it out to the LORD: David was so honored by the self-sacrifice of these three mighty men he felt that the water was too good for him - and worthy to be poured out in sacrifice to the LORD. He believed that the great sacrifice of these men could only be honored by giving the water to the LORD.

i. "Accounting it too dear a draught for himself, he poured it out unto the Lord, out of a religious respect." (Trapp)

3. (18-23) Two more notable men among the mighty men.

Now Abishai the brother of Joab, the son of Zeruiah, was chief of another three. He lifted his spear against three hundred men, killed them, and won a name among these three. Was he not the most honored of three? Therefore he became their captain. However, he did not attain to the first three. Benaiah was the son of Jehoiada, the son of a valiant man from Kabzeel, who had done many deeds. He had killed two lion-like heroes of Moab. He also had gone down and killed a lion in the midst of a pit on a snowy day. And he killed an Egyptian, a spectacular man. The Egyptian had a spear in his hand; so he went down to him with a staff, wrested the spear out of the Egyptian's hand, and killed him with his own spear. These things Benaiah the son of Jehoiada did, and won a name among three mighty men. He was more honored than the thirty, but he did not attain to the first three. And David appointed him over his guard.

a. Abishai the brother of Joab: This leader among David's mighty men was famous for his battle against three hundred men. His leadership is also recorded in passages like 1 Samuel 26:6-9, 2 Samuel 3:30 and 2 Samuel 10:10-14.

b. Benaiah the son of Jehoiada: This leader among David's mighty men was famous for his battles against both men (two lion-like heroes of Moab . . . an Egyptian, a spectacular man) and beasts (a lion in the midst of a pit on a snowy day).

4. (24-39) A list of David's mighty men.

Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Bethlehem, Shammah the Harodite, Elika the Harodite, Helez the Paltite, Ira the son of Ikkesh the Tekoite, Abiezer the Anathothite, Mebunnai the Hushathite, Zalmon the Ahohite, Maharai the Netophathite, Heleb the son of Baanah (the Netophathite), Ittai the son of Ribai from Gibeah of the children of Benjamin, Benaiah a Pirathonite, Hiddai from the brooks of Gaash, Abi-Albon the Arbathite, Azmaveth the Barhumite, Eliahba the Shaalbonite (of the sons of Jashen), Jonathan, Shammah the Hararite, Ahiam the son of Sharar the Hararite, Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite, Hezrai the Carmelite, Paarai the Arbite, Igal the son of Nathan of Zobah, Bani the Gadite, Zelek the Ammonite, Naharai the Beerothite (armorbearer of Joab the son of Zeruiah), Ira the Ithrite, Gareb the Ithrite, and Uriah the Hittite: thirty-seven in all.

a. Eliam the son of Ahithophel: This man is notable among the mighty men because he was the father of Bathsheba (2 Samuel 3:11) and shows that Ahithophel was Bathsheba's grandfather.

b. Uriah the Hittite: He is notable among the mighty men because he was the husband of Bathsheba. When David heard of Bathsheba's relation to Uriah and Eliam and Ahithophel (2 Samuel 3:11) he should have put away every idea of adultery.

c. Thirty-seven in all: These remarkable men were the foundation of the greatness of David's reign. They did not come to David as great men but God used his leadership to transform them from men who were in distress, in debt and discontented, who met David back at Adullam Cave (1 Samuel 22:1-2).

i. "More than all his victories against outside foes, the influence of his life and character on the men nearest to him testify to his essential greatness." (Morgan)

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 23 (Chapter Introduction)

Overview

2Sa 23:1, David, in his last words, professes his faith in God’s promises to be beyond sense or experience; 2Sa 23:6, The different state of the wicked; 2Sa 23:8, A catalogue of David’s mighty men.

Poole: 2 Samuel 23 (Chapter Introduction)

SAMUEL CHAPTER 23

David’ s last words: a character of himself; of a good ruler, and his usefulness, 2Sa 23:1 . His faith on God’ s covenant with him, 2Sa 23:5 . Destruction to the wicked, 2Sa 23:6,7 . David’ s worthies and their valiant acts, 2Sa 23:8-39 .

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 23 (Chapter Introduction)

(2Sa 23:1-7) David's last words.

(v. 8-39) David's mighty men.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 23 (Chapter Introduction)

The historian is now drawing towards a conclusion of David's reign, and therefore gives us an account here, I. Of some of his last words, which he spoke by inspiration, and which seem to have reference to his seed that was to be for evermore, spoken of in the close of the foregoing chapter (2Sa 23:1-7). II. Of the great men, especially the military men, that were employed under him, the first three (2Sa 23:8-17), two of the next three (2Sa 23:18-23), and then the thirty (v. 24-39).

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 23 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 23

In this chapter are recorded the last words of David under a divine inspiration, 2Sa 23:1; and an account is given of his great men, famous for warlike exploits, particularly of three mighty men who did very marvellous things, 2Sa 23:8; and of two others next unto them, which belonged to another class of three, 2Sa 23:18; and then of thirty one more, 2Sa 23:24; who are all mentioned by name.