mh_parser/vol_split/10 - 2Samuel/Chapter 23.xml

<div2 id="iiSam.xxiv" n="xxiv" next="iiSam.xxv" prev="iiSam.xxiii" progress="49.62%" title="Chapter XXIII">
<h2 id="iiSam.xxiv-p0.1">S E C O N D   S A M U E L</h2>
<h3 id="iiSam.xxiv-p0.2">CHAP. XXIII.</h3>
<p class="intro" id="iiSam.xxiv-p1">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, <scripRef id="iiSam.xxiv-p1.1" osisRef="Bible:2Sam.23.1-2Sam.23.7" parsed="|2Sam|23|1|23|7" passage="2Sa 23:1-7">ver. 1-7</scripRef>. II. Of the great men, especially
the military men, that were employed under him, the first three
(<scripRef id="iiSam.xxiv-p1.2" osisRef="Bible:2Sam.23.8-2Sam.23.17" parsed="|2Sam|23|8|23|17" passage="2Sa 23:8-17">ver. 8-17</scripRef>), two of the
next three (<scripRef id="iiSam.xxiv-p1.3" osisRef="Bible:2Sam.23.18-2Sam.23.23" parsed="|2Sam|23|18|23|23" passage="2Sa 23:18-23">ver.
18-23</scripRef>), and then the thirty, <scripRef id="iiSam.xxiv-p1.4" osisRef="Bible:2Sam.23.24-2Sam.23.39" parsed="|2Sam|23|24|23|39" passage="2Sa 23:24-39">ver. 24-39</scripRef>.</p>
<scripCom id="iiSam.xxiv-p0.1_1" osisRef="Bible:2Sam.23" parsed="|2Sam|23|0|0|0" passage="2Sa 23" type="Commentary"/>
<scripCom id="iiSam.xxiv-p0.2_1" osisRef="Bible:2Sam.23.1-2Sam.23.7" parsed="|2Sam|23|1|23|7" passage="2Sa 23:1-7" type="Commentary"/><div class="Commentary" id="Bible:2Sam.23.1-2Sam.23.7">
<h4 id="iiSam.xxiv-p1.7">David's Last Words. (<span class="smallcaps" id="iiSam.xxiv-p1.8">b. c.</span> 1015.)</h4>
<p class="passage" id="iiSam.xxiv-p2">1 Now these <i>be</i> the last words of David.
David the son of Jesse said, and the man <i>who was</i> raised up
on high, the anointed of the God of Jacob, and the sweet psalmist
of Israel, said,   2 The Spirit of the <span class="smallcaps" id="iiSam.xxiv-p2.1">Lord</span> spake by me, and his word <i>was</i> in my
tongue.   3 The God of Israel said, the Rock of Israel spake
to me, He that ruleth over men <i>must be</i> just, ruling in the
fear of God.   4 And <i>he shall be</i> as the light of the
morning, <i>when</i> the sun riseth, <i>even</i> a morning without
clouds; <i>as</i> the tender grass <i>springing</i> out of the
earth by clear shining after rain.   5 Although my house
<i>be</i> not so with God; yet he hath made with me an everlasting
covenant, ordered in all <i>things,</i> and sure: for <i>this
is</i> all my salvation, and all <i>my</i> desire, although he make
<i>it</i> not to grow.   6 But <i>the sons</i> of Belial
<i>shall be</i> all of them as thorns thrust away, because they
cannot be taken with hands:   7 But the man <i>that</i> shall
touch them must be fenced with iron and the staff of a spear; and
they shall be utterly burned with fire in the <i>same</i>
place.</p>
<p class="indent" id="iiSam.xxiv-p3">We have here the last will and testament of
king David, or a codicil annexed to it, after he had settled the
crown upon Solomon and his treasures upon the temple which was to
be built. The last words of great and good men are thought worthy
to be in a special manner remarked and remembered. David would have
those taken notice of, and added either to his Psalms (as they are
here to that in the foregoing chapter) or to the chronicles of his
reign. Those words especially in <scripRef id="iiSam.xxiv-p3.1" osisRef="Bible:2Sam.23.5" parsed="|2Sam|23|5|0|0" passage="2Sa 23:5"><i>v.</i> 5</scripRef>, though recorded before, we may
suppose he often repeated for his own consolation, even to his last
breath, and therefore they are called his <i>last words.</i> When
we find death approaching we should endeavor both to honour God and
to edify those about us with our last words. Let those that have
had long experience of God's goodness and the pleasantness of
wisdom, when they come to finish their course, leave a record of
that experience and bear their testimony to the truth of the
promise. We have upon record the last words of Jacob and Moses, and
here of David, designed, as those, for a legacy to those that were
left behind. We are here told,</p>
<p class="indent" id="iiSam.xxiv-p4">I. Whose last will and testament this is.
This is related either, or is usual, by the testator himself, or
rather, by the historian, <scripRef id="iiSam.xxiv-p4.1" osisRef="Bible:2Sam.23.1" parsed="|2Sam|23|1|0|0" passage="2Sa 23:1"><i>v.</i>
1</scripRef>. He is described, 1. By the meanness of his original:
He was <i>the son of Jesse.</i> It is good for those who are
advanced to be corner-stones and top-stones to be reminded, and
often to remind themselves, of <i>the rock out of which they were
hewn.</i> 2. The height of his elevation: He <i>was raised up on
high,</i> as one favoured of God, and designed for something great,
raised up as a prince, to sit higher than his neighbours, and as a
prophet, to see further; for, (1.) He was <i>the anointed of the
God of Jacob,</i> and so was serviceable to the people of God in
their civil interests, the protection of their country and the
administration of justice among them. (2.) He was <i>the sweet
psalmist of Israel,</i> and so was serviceable to them in their
religious exercises. He penned the psalms, set the tunes, appointed
both the singers and the instruments of music, by which the
devotions of good people were much excited and enlarged. Note, The
singing of psalms is a sweet ordinance, very agreeable to those
that delight in praising God. It is reckoned among the honours to
which David was raised up that he was a psalmist: in that he was as
truly great as in his being <i>the anointed of the God of
Jacob.</i> Note, It is true preferment to be serviceable to the
church in acts of devotion and instrumental to promote the blessed
work of prayer and praise. Observe, Was David a prince? He was so
for Jacob. Was he a psalmist? He was so for Israel. Note, the
dispensation of the Spirit is given to every man to profit withal,
and therefore, <i>as every man has received the gift, so let him
minister the same.</i></p>
<p class="indent" id="iiSam.xxiv-p5">II. What the purport of it is. It is an
account of his communion with God. Observe,</p>
<p class="indent" id="iiSam.xxiv-p6">1. What God said to him both for his
direction and for his encouragement as a king, and to be in like
manner, of use to his successors. Pious persons take a pleasure in
calling to mind what they have heard from God, in recollecting his
word, and revolving it in their minds. Thus what God spoke once
David heard twice, yea often. See here,</p>
<p class="indent" id="iiSam.xxiv-p7">(1.) Who spoke: <i>The Spirit of the Lord,
the God of Israel,</i> and <i>the Rock of Israel,</i> which some
think is an intimation of the Trinity of persons in the
Godhead—the Father <i>the God of Israel,</i> the Son <i>the Rock
of Israel,</i> and <i>the Spirit</i> proceeding from the Father and
the Son, <i>who spoke by the prophets,</i> and particularly by
David, and whose word was not only in his heart, but in his tongue
for the benefit of others. David here avows his divine inspiration,
that in his psalms, and in this composition, <i>The Spirit of God
spoke by him.</i> He, and other holy men, spoke and <i>wrote as
they were moved by the Holy Ghost.</i> This puts an honour upon the
book of Psalms, and recommends them to our use in our devotions,
that they are words which the Holy Ghost teaches.</p>
<p class="indent" id="iiSam.xxiv-p8">(2.) What was spoken. Here seems to be a
distinction made between what the Spirit of God spoke <i>by</i>
David, which includes all his psalms, and what the Rock of Israel
spoke <i>to</i> David, which concerned himself and his family. Let
ministers observe that those by whom God speaks to others are
concerned to hear and heed what he speaks to themselves. Those
whose office it is to teach others their duty must be sure to learn
and do their own. Now that which is here said (<scripRef id="iiSam.xxiv-p8.1" osisRef="Bible:2Sam.23.3-2Sam.23.4" parsed="|2Sam|23|3|23|4" passage="2Sa 23:3,4"><i>v.</i> 3, 4</scripRef>) may be considered, [1.]
With application to David, and his royal family. And so here is,
<i>First,</i> The duty of magistrates enjoined them. When a king
was spoken to from God he was not to be complimented with the
height of his dignity and the extent of his power, but to be told
his duty. "Must is for the king," we say. Here is a <i>must</i> for
the king: <i>He must be just, ruling in the fear of God;</i> and so
must all inferior magistrates in their places. Let rulers remember
that they rule over men—not over beasts which they may enslave and
abuse at pleasure, but over reasonable creatures and of the same
rank with themselves. They rule over men that have their follies
and infirmities, and therefore must be borne with. They rule over
men, but under God, and for him; and therefore, 1. They must be
just, both to those over whom they rule, in allowing them their
rights and properties, and between those over whom they rule, using
their power to right the injured against the injurious; see
<scripRef id="iiSam.xxiv-p8.2" osisRef="Bible:Deut.1.16-Deut.1.17" parsed="|Deut|1|16|1|17" passage="De 1:16,17">Deut. i. 16, 17</scripRef>. It is
not enough that they do no wrong, but they must not suffer wrong to
be done. 2. They must rule in the fear of God, that is, they must
themselves be possessed with a fear of God, by which they will be
effectually restrained from all acts of injustice and oppression.
Nehemiah was so (<scripRef id="iiSam.xxiv-p8.3" osisRef="Bible:Neh.5.15" parsed="|Neh|5|15|0|0" passage="Ne 5:15">Neh. v. 15</scripRef>,
<i>So did not I, because of the fear of God</i>), and Joseph,
<scripRef id="iiSam.xxiv-p8.4" osisRef="Bible:Gen.43.18" parsed="|Gen|43|18|0|0" passage="Ge 43:18">Gen. xliii. 18</scripRef>. They must
also endeavor to promote the fear of God (that is, the practice of
religion) among those over whom they rule. The magistrate is to be
the keeper of both tables, and to protect both godliness and
honesty. <i>Secondly,</i> Prosperity promised them if they do, this
duty. <i>He that</i> rules <i>in the fear of God shall be as the
light of the morning,</i> <scripRef id="iiSam.xxiv-p8.5" osisRef="Bible:2Sam.23.4" parsed="|2Sam|23|4|0|0" passage="2Sa 23:4"><i>v.</i>
4</scripRef>. Light is sweet and pleasant, and he that does his
duty shall have the comfort of it; his rejoicing will be the
testimony of his conscience. Light is bright, and a good prince is
illustrious; his justice and piety will be his honour. Light is a
blessing, nor are there any greater and more extensive blessings to
the public than princes that <i>rule in the fear of God.</i> As
<i>the light of the morning,</i> which is most welcome after the
darkness of the night (so was David's government after Saul's,
<scripRef id="iiSam.xxiv-p8.6" osisRef="Bible:Ps.75.3" parsed="|Ps|75|3|0|0" passage="Ps 75:3">Ps. lxxv. 3</scripRef>), which is
increasing, shines more and more to the perfect day, such is the
growing lustre of a good government. It is likewise compared to the
tender grass, which the earth produces for the service of man; it
brings with it a harvest of blessings. See <scripRef id="iiSam.xxiv-p8.7" osisRef="Bible:Ps.72.6 Bible:Ps.72.16" parsed="|Ps|72|6|0|0;|Ps|72|16|0|0" passage="Ps 72:6,16">Ps. lxxii. 6, 16</scripRef>, which were also some of
the last words of David, and seem to refer to those recorded here.
[2.] With application to Christ, the Son of David, and then it must
all be taken as a prophecy, and the original will bear it: <i>There
shall be a rule among men,</i> or over men, that <i>shall be
just,</i> and <i>shall rule in the fear of God,</i> that is, shall
order the affairs of religion and divine worship according to his
Father's will; and he shall be as <i>the light to the morning,</i>
&amp;c., for he is the light of the world, and <i>as the tender
grass,</i> for he is the <i>branch of the Lord,</i> and the
<i>fruit of the earth,</i> <scripRef id="iiSam.xxiv-p8.8" osisRef="Bible:Isa.11.1-Isa.11.5 Bible:Isa.32.1-Isa.32.2 Bible:Ps.72.2" parsed="|Isa|11|1|11|5;|Isa|32|1|32|2;|Ps|72|2|0|0" passage="Isa 11:1-5,32:1,2,Ps 72:2">Isa. xi. 1-5; xxxii. 1, 2; Ps. lxxii.
2</scripRef>. God, by the Spirit, gave David the foresight of this,
to comfort him under the many calamities of his family and the
melancholy prospects he had of the degeneracy of his seed.</p>
<p class="indent" id="iiSam.xxiv-p9">2. What comfortable use he made of this
which God spoke to him, and what were his devout meditations on it,
by way of reply, <scripRef id="iiSam.xxiv-p9.1" osisRef="Bible:2Sam.23.5" parsed="|2Sam|23|5|0|0" passage="2Sa 23:5"><i>v.</i>
5</scripRef>. It is not unlike his meditation on occasion of such a
message, <scripRef id="iiSam.xxiv-p9.2" osisRef="Bible:2Sam.7.18-2Sam.7.29" parsed="|2Sam|7|18|7|29" passage="2Sa 7:18-29">2 Sam. vii. 18</scripRef>,
&amp;c. That which goes before the Rock of Israel spoke <i>to</i>
him; this the Spirit of God spoke <i>by</i> him, and it is a most
excellent confession of his faith and hope in the everlasting
covenant. Here is,</p>
<p class="indent" id="iiSam.xxiv-p10">(1.) Trouble supposed: <i>Although my house
be not so with God,</i> and <i>although he make it not to grow.</i>
David's family was not so with God as is described (<scripRef id="iiSam.xxiv-p10.1" osisRef="Bible:2Sam.23.3-2Sam.23.4" parsed="|2Sam|23|3|23|4" passage="2Sa 23:3,4"><i>v.</i> 3, 4</scripRef>), and as he could
wish, not so good, not so happy; it had not been so while he lived;
he foresaw it would not be so when he was gone, that his house
would be neither so pious nor so prosperous as one might have
expected the offspring of such a father to be. [1.] <i>Not so with
God.</i> Note, We and ours are that really which we are with God.
This was what David's heart was upon concerning his children, that
they might be right with God, faithful to him and zealous for him.
But the children of godly parents are often neither so holy nor so
happy as might be expected. We must be made to know that it is
corruption, not grace, that runs in the blood, that the race is not
to the swift, but that God gives his Spirit as a free-agent. [2.]
<i>Not made to grow,</i> in number, in power; it is God that makes
families to grow or not to grow, <scripRef id="iiSam.xxiv-p10.2" osisRef="Bible:Ps.107.41" parsed="|Ps|107|41|0|0" passage="Ps 107:41">Ps.
cvii. 41</scripRef>. Good men have often the melancholy prospect of
a declining family. David's house was typical of the church of
Christ, which is his house, <scripRef id="iiSam.xxiv-p10.3" osisRef="Bible:Heb.3.3" parsed="|Heb|3|3|0|0" passage="Heb 3:3">Heb. iii.
3</scripRef>. Suppose this be not so with God as we could wish,
suppose it be diminished, distressed, disgraced, and weakened, by
errors and corruptions, yea, almost extinct, yet God has made a
covenant with the church's head, the Son of David, that he will
preserve to him a seed, that the gates of hell shall never prevail
against his house. This our Saviour comforted himself with in his
sufferings, that the covenant with him stood firm, <scripRef id="iiSam.xxiv-p10.4" osisRef="Bible:Isa.53.10-Isa.53.12" parsed="|Isa|53|10|53|12" passage="Isa 53:10-12">Isa. liii. 10-12</scripRef>. (2.) Comfort
ensured: <i>Yet he hath made with me an everlasting covenant.</i>
Whatever trouble a child of God may have the prospect of, still he
has some comfort or other to balance it with (<scripRef id="iiSam.xxiv-p10.5" osisRef="Bible:2Cor.4.8-2Cor.4.9" parsed="|2Cor|4|8|4|9" passage="2Co 4:8,9">2 Cor. iv. 8, 9</scripRef>), and there is none like
this of the Psalmist, which may be understood, [1.] Of the covenant
of royalty (in the type) which God made with David and his seed,
touching the kingdom, <scripRef id="iiSam.xxiv-p10.6" osisRef="Bible:Ps.132.11-Ps.132.12" parsed="|Ps|132|11|132|12" passage="Ps 132:11,12">Ps. cxxxii.
11, 12</scripRef>. But, [2.] It must look further, to the covenant
of grace made with all believers, that God will be, in Christ, to
them a God, which was signified by the covenant of royalty, and
therefore the promises of the covenant are called <i>the sure
mercies of David,</i> <scripRef id="iiSam.xxiv-p10.7" osisRef="Bible:Isa.55.3" parsed="|Isa|55|3|0|0" passage="Isa 55:3">Isa. lv.
3</scripRef>. It is this only that is the everlasting covenant, and
it cannot be imagined that David, who, in so many of his psalms,
speaks so clearly concerning Christ and the grace of the gospel,
should forget it in his last words. God has made a covenant of
grace with us in Jesus Christ, and we are here told, <i>First,</i>
That it is an <i>everlasting</i> covenant, from everlasting in the
contrivance and counsel of it, and to everlasting in the
continuance and consequences of it. <i>Secondly,</i> That it is
<i>ordered,</i> well ordered in all things, admirably well, to
advance the glory of God and the honour of the Mediator, together
with the holiness and comfort of believers. It is herein well
ordered, that whatever is required in the covenant is promised, and
that every transgression in the covenant does not throw us out of
covenant, and that it puts our salvation, not in our own keeping,
but in the keeping of a Mediator. <i>Thirdly,</i> That it is
<i>sure,</i> and <i>therefore</i> sure because well ordered; the
general offer of it is sure; the promised mercies are sure on the
performance of the conditions. The particular application of it to
true believers is sure; it is sure to all the seed.
<i>Fourthly,</i> That it is <i>all our salvation.</i> Nothing but
this will save us, and this is sufficient: it is this only upon
which our salvation depends. <i>Fifthly,</i> That therefore it must
be <i>all our desire.</i> Let me have an interest in this covenant
and the promises of it, and I have enough, I desire no more.</p>
<p class="indent" id="iiSam.xxiv-p11">3. Here is the doom of the sons of Belial
read, <scripRef id="iiSam.xxiv-p11.1" osisRef="Bible:2Sam.23.6-2Sam.23.7" parsed="|2Sam|23|6|23|7" passage="2Sa 23:6,7"><i>v.</i> 6, 7</scripRef>.
(1.) They shall be thrust away as thorns—rejected, abandoned. They
are like thorns, not to be touched with hands, so passionate and
furious that they cannot be managed or dealt with by a wise and
faithful reproof, but must be restrained by law and the sword of
justice (<scripRef id="iiSam.xxiv-p11.2" osisRef="Bible:Ps.32.9" parsed="|Ps|32|9|0|0" passage="Ps 32:9">Ps. xxxii. 9</scripRef>); and
therefore, like thorns, (2.) They shall, at length, be utterly
burnt with fire in the same place, <scripRef id="iiSam.xxiv-p11.3" osisRef="Bible:Heb.6.8" parsed="|Heb|6|8|0|0" passage="Heb 6:8">Heb.
vi. 8</scripRef>. Now this is intended, [1.] As a direction to
magistrates to use their power for the punishing and suppressing of
wickedness. Let them <i>thrust away the sons of Belial;</i> see
<scripRef id="iiSam.xxiv-p11.4" osisRef="Bible:Ps.101.8" parsed="|Ps|101|8|0|0" passage="Ps 101:8">Ps. ci. 8</scripRef>. Or, [2.] As a
caution to magistrates, and particularly to David's sons and
successors, to see that they be not themselves sons of Belial (as
too many of them were), for then neither the dignity of their place
nor their relation to David would secure them from being thrust
away by the righteous judgments of God. Though men could not deal
with them, God would. Or, [3.] As a prediction of the ruin of all
the implacable enemies of Christ's kingdom. There are enemies
without, that openly oppose it and fight against it, and enemies
within, that secretly betray it and are false to it; both are sons
of Belial, children of the wicked one, of the serpent's seed; both
are as thorns, grievous and vexatious: but both shall be so thrust
away as that Christ will set up his kingdom in despite of their
enmity, will <i>go through them</i> (<scripRef id="iiSam.xxiv-p11.5" osisRef="Bible:Isa.27.4" parsed="|Isa|27|4|0|0" passage="Isa 27:4">Isa. xxvii. 4</scripRef>), and will, in due time, bless
his church with such peace that there shall be <i>no pricking brier
nor grieving thorn.</i> And those that will not repent, to give
glory to God, shall, in the judgment-day (to which the Chaldee
paraphrast refers this), be burnt with unquenchable fire. See
<scripRef id="iiSam.xxiv-p11.6" osisRef="Bible:Luke.19.27" parsed="|Luke|19|27|0|0" passage="Lu 19:27">Luke xix. 27</scripRef>.</p>
</div><scripCom id="iiSam.xxiv-p0.3" osisRef="Bible:2Sam.23.8-2Sam.23.39" parsed="|2Sam|23|8|23|39" passage="2Sa 23:8-39" type="Commentary"/><div class="Commentary" id="Bible:2Sam.23.8-2Sam.23.39">
<h4 id="iiSam.xxiv-p11.8">David's Mighty Men. (<span class="smallcaps" id="iiSam.xxiv-p11.9">b. c.</span> 1054.)</h4>
<p class="passage" id="iiSam.xxiv-p12">8 These <i>be</i> the names of the mighty men
whom David had: The Tachmonite that sat in the seat, chief among
the captains; the same <i>was</i> Adino the Eznite: <i>he lift up
his spear</i> against eight hundred, whom he slew at one time.
  9 And after him <i>was</i> Eleazar the son of Dodo the
Ahohite, <i>one</i> of the three mighty men with David, when they
defied the Philistines <i>that</i> were there gathered together to
battle, and the men of Israel were gone away:   10 He arose,
and smote the Philistines until his hand was weary, and his hand
clave unto the sword: and the <span class="smallcaps" id="iiSam.xxiv-p12.1">Lord</span>
wrought a great victory that day; and the people returned after him
only to spoil.   11 And after him <i>was</i> Shammah the son
of Agee the Hararite. And the Philistines were gathered together
into a troop, where was a piece of ground full of lentiles: and the
people fled from the Philistines.   12 But he stood in the
midst of the ground, and defended it, and slew the Philistines: and
the <span class="smallcaps" id="iiSam.xxiv-p12.2">Lord</span> wrought a great victory.
  13 And three of the thirty chief went down, and came to
David in the harvest time unto the cave of Adullam: and the troop
of the Philistines pitched in the valley of Rephaim.   14 And
David <i>was</i> then in a hold, and the garrison of the
Philistines <i>was</i> then <i>in</i> Bethlehem.   15 And
David longed, and said, Oh that one would give me drink of the
water of the well of Bethlehem, which <i>is</i> by the gate!  
16 And the three mighty men brake through the host of the
Philistines, and drew water out of the well of Bethlehem, that
<i>was</i> by the gate, and took <i>it,</i> and brought <i>it</i>
to David: nevertheless he would not drink thereof, but poured it
out unto the <span class="smallcaps" id="iiSam.xxiv-p12.3">Lord</span>.   17 And he
said, Be it far from me, <span class="smallcaps" id="iiSam.xxiv-p12.4">O Lord</span>,
that I should do this: <i>is not this</i> the blood of the men that
went in jeopardy of their lives? therefore he would not drink it.
These things did these three mighty men.   18 And Abishai, the
brother of Joab, the son of Zeruiah, was chief among three. And he
lifted up his spear against three hundred, <i>and</i> slew
<i>them,</i> and had the name among three.   19 Was he not
most honourable of three? therefore he was their captain: howbeit
he attained not unto the <i>first</i> three.   20 And Benaiah
the son of Jehoiada, the son of a valiant man, of Kabzeel, who had
done many acts, he slew two lionlike men of Moab: he went down also
and slew a lion in the midst of a pit in time of snow:   21
And he slew an Egyptian, a goodly man: and the Egyptian had a spear
in his hand; but he went down to him with a staff, and plucked the
spear out of the Egyptian's hand, and slew him with his own spear.
  22 These <i>things</i> did Benaiah the son of Jehoiada, and
had the name among three mighty men.   23 He was more
honourable than the thirty, but he attained not to the <i>first</i>
three. And David set him over his guard.   24 Asahel the
brother of Joab <i>was</i> one of the thirty; Elhanan the son of
Dodo of Bethlehem,   25 Shammah the Harodite, Elika the
Harodite,   26 Helez the Paltite, Ira the son of Ikkesh the
Tekoite,   27 Abiezer the Anethothite, Mebunnai the
Hushathite,   28 Zalmon the Ahohite, Maharai the Netophathite,
  29 Heleb the son of Baanah, a Netophathite, Ittai the son of
Ribai out of Gibeah of the children of Benjamin,   30 Benaiah
the Pirathonite, Hiddai of the brooks of Gaash,   31 Abialbon
the Arbathite, Azmaveth the Barhumite,   32 Eliahba the
Shaalbonite, of the sons of Jashen, Jonathan,   33 Shammah the
Hararite, Ahiam the son of Sharar the Hararite,   34 Eliphelet
the son of Ahasbai, the son of the Maachathite, Eliam the son of
Ahithophel the Gilonite,   35 Hezrai the Carmelite, Paarai the
Arbite,   36 Igal the son of Nathan of Zobah, Bani the Gadite,
  37 Zelek the Ammonite, Naharai the Beerothite, armourbearer
to Joab the son of Zeruiah,   38 Ira an Ithrite, Gareb an
Ithrite,   39 Uriah the Hittite: thirty and seven in all.</p>
<p class="indent" id="iiSam.xxiv-p13">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 (<scripRef id="iiSam.xxiv-p13.1" osisRef="Bible:1Chr.29.6" parsed="|1Chr|29|6|0|0" passage="1Ch 29:6">1 Chron. xxix. 6</scripRef>), and, when they became
famous for piety, they became famous for bravery.</p>
<p class="indent" id="iiSam.xxiv-p14">II. Now these mighty men are here divided
into three ranks:—</p>
<p class="indent" id="iiSam.xxiv-p15">1. The first three, who had done the
greatest exploits and thereby gained the greatest reputation—Adino
(<scripRef id="iiSam.xxiv-p15.1" osisRef="Bible:2Sam.23.8" parsed="|2Sam|23|8|0|0" passage="2Sa 23:8"><i>v.</i> 8</scripRef>), Eleazar
(<scripRef id="iiSam.xxiv-p15.2" osisRef="Bible:2Sam.23.9-2Sam.23.10" parsed="|2Sam|23|9|23|10" passage="2Sa 23:9,10"><i>v.</i> 9, 10</scripRef>), and
Shammah, <scripRef id="iiSam.xxiv-p15.3" osisRef="Bible:2Sam.23.11-2Sam.23.12" parsed="|2Sam|23|11|23|12" passage="2Sa 23:11,12"><i>v.</i> 11,
12</scripRef>. 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, <scripRef id="iiSam.xxiv-p15.4" osisRef="Bible:1Chr.11.11-1Chr.11.47" parsed="|1Chr|11|11|11|47" passage="1Ch 11:11-47">1 Chron.
xi</scripRef>. 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 <i>arose, and smote the Philistines,</i> 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 (<scripRef id="iiSam.xxiv-p15.5" osisRef="Bible:Judg.8.4" parsed="|Judg|8|4|0|0" passage="Jdg 8:4">Judg. viii. 4</scripRef>), 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 (<scripRef id="iiSam.xxiv-p15.6" osisRef="Bible:2Sam.23.9" parsed="|2Sam|23|9|0|0" passage="2Sa 23:9"><i>v.</i> 9</scripRef>), returned to spoil,
<scripRef id="iiSam.xxiv-p15.7" osisRef="Bible:2Sam.23.10" parsed="|2Sam|23|10|0|0" passage="2Sa 23:10"><i>v.</i> 10</scripRef>. 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,
<scripRef id="iiSam.xxiv-p15.8" osisRef="Bible:2Sam.23.11-2Sam.23.12" parsed="|2Sam|23|11|23|12" passage="2Sa 23:11,12"><i>v.</i> 11, 12</scripRef>. But
observe, both concerning this exploit and the former, it is here
said, <i>The Lord wrought a great victory.</i> 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 <i>let him
that glories glory in the Lord.</i></p>
<p class="indent" id="iiSam.xxiv-p16">2. The next three were distinguished from,
and dignified above, the thirty, but attained not to the first
three, <scripRef id="iiSam.xxiv-p16.1" osisRef="Bible:2Sam.23.23" parsed="|2Sam|23|23|0|0" passage="2Sa 23:23"><i>v.</i> 23</scripRef>. 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,</p>
<p class="indent" id="iiSam.xxiv-p17">(1.) A brave action of these three in
conjunction. They attended David in his troubles, when he
absconded, in the cave of Adullam (<scripRef id="iiSam.xxiv-p17.1" osisRef="Bible:2Sam.23.13" parsed="|2Sam|23|13|0|0" passage="2Sa 23:13"><i>v.</i> 13</scripRef>), 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, <scripRef id="iiSam.xxiv-p17.2" osisRef="Bible:2Sam.23.13-2Sam.23.14" parsed="|2Sam|23|13|23|14" passage="2Sa 23:13,14"><i>v.</i> 13, 14</scripRef>. 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 (<i>Be not desirous of
dainties</i>), 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,
<scripRef id="iiSam.xxiv-p17.3" osisRef="Bible:2Sam.23.16" parsed="|2Sam|23|16|0|0" passage="2Sa 23:16"><i>v.</i> 16</scripRef>. 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,
<i>First,</i> 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?
<i>Secondly,</i> 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, <i>poured it out before the Lord,</i> <scripRef id="iiSam.xxiv-p17.4" osisRef="Bible:2Sam.23.17" parsed="|2Sam|23|17|0|0" passage="2Sa 23:17"><i>v.</i> 17</scripRef>. <i>First,</i> 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, <scripRef id="iiSam.xxiv-p17.5" osisRef="Bible:Ps.72.14" parsed="|Ps|72|14|0|0" passage="Ps 72:14">Ps. lxxii. 14</scripRef>. In God's sight the death of
his saints is precious. <i>Secondly,</i> 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.
<i>Thirdly,</i> Thus he would prevent the like rashness in any of
his men for the future. <i>Fourthly,</i> 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. <i>Fifthly,</i> 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. <i>Sixthly,</i> 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.
<i>Seventhly,</i> 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.</p>
<p class="indent" id="iiSam.xxiv-p18">(2.) The brave actions of two of them on
other occasions. Abishai slew 300 men at once, <scripRef id="iiSam.xxiv-p18.1" osisRef="Bible:2Sam.23.18-2Sam.23.19" parsed="|2Sam|23|18|23|19" passage="2Sa 23:18,19"><i>v.</i> 18, 19</scripRef>. 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, <scripRef id="iiSam.xxiv-p18.2" osisRef="Bible:2Sam.23.21" parsed="|2Sam|23|21|0|0" passage="2Sa 23:21"><i>v.</i> 21</scripRef>. For these and similar
exploits David preferred him to be captain of the life-guard or
standing forces, <scripRef id="iiSam.xxiv-p18.3" osisRef="Bible:2Sam.23.23" parsed="|2Sam|23|23|0|0" passage="2Sa 23:23"><i>v.</i>
23</scripRef>.</p>
<p class="indent" id="iiSam.xxiv-p19">3. Inferior to the second three, but of
great note, were the thirty-one here mentioned by name, <scripRef id="iiSam.xxiv-p19.1" osisRef="Bible:2Sam.23.24-2Sam.23.39" parsed="|2Sam|23|24|23|39" passage="2Sa 23:24-39"><i>v.</i> 24</scripRef>, &amp;c. 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, <scripRef id="iiSam.xxiv-p19.2" osisRef="Bible:2Sam.23.9" parsed="|2Sam|23|9|0|0" passage="2Sa 23:9"><i>v.</i> 9</scripRef>. 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, <scripRef id="iiSam.xxiv-p19.3" osisRef="Bible:1Chr.27.1-1Chr.27.5" parsed="|1Chr|27|1|27|5" passage="1Ch 27:1-5">1 Chron. xxvii</scripRef>.
Those that did worthily were preferred according to their merits.
One of them was the son of Ahithophel (<scripRef id="iiSam.xxiv-p19.4" osisRef="Bible:2Sam.23.34" parsed="|2Sam|23|34|0|0" passage="2Sa 23:34"><i>v.</i> 34</scripRef>), 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 (<scripRef id="iiSam.xxiv-p19.5" osisRef="Bible:1Chr.21.28" parsed="|1Chr|21|28|0|0" passage="1Ch 21:28">1 Chron. xxvi. 28</scripRef>), yet he lost as
much honour by slaying two of David's friends as ever he got by
slaying his enemies.</p>
<p class="indent" id="iiSam.xxiv-p20">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, <scripRef id="iiSam.xxiv-p20.1" osisRef="Bible:Rev.21.14" parsed="|Rev|21|14|0|0" passage="Re 21:14">Rev. xxi. 14</scripRef>. 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.</p>
</div></div2>