The Philistines had war again with Israel; and David went down, and his servants with him, and fought against the Philistines. David grew faint; and Ishbibenob, who was of the sons of the giant, the weight of whose spear was three hundred shekels of bronze in weight, he being armed with a new sword, thought he would kill David. But Abishai the son of Zeruiah helped him, and struck the Philistine, and killed him. Then the men of David swore to him, saying, “Don’t go out with us to battle any more, so that you don’t quench the lamp of Israel.”
After this, there was again war with the Philistines at Gob. Then Sibbecai the Hushathite killed Saph, who was of the sons of the giant. There was again war with the Philistines at Gob; and Elhanan the son of Jaare-Oregim the Bethlehemite killed Goliath the Gittite’s brother, the staff of whose spear was like a weaver’s beam. There was again war at Gath, where there was a man of great stature, who had six fingers on every hand, and six toes on every foot, twenty four in count; and he also was born to the giant. When he defied Israel, Jonathan the son of Shimei, David’s brother, killed him. These four were born to the giant in Gath; and they fell by the hand of David, and by the hand of his servants.
Geneva Bible translators 1599 · Public Domain On vv16–19 Which amount to nine pounds three quarters.
Which amount to nine pounds three quarters.
That is, of the race of giants.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv15–22 2Sa 21:15 Moreover the Philistines had yet war again…
2Sa 21:15 Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint.
Ver. 15. Moreover the Philistines] Trusting to their champions, which yet were all cut off, and way made thereby for Solomon’s quiet and peaceable government.
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And David waxed faint.] As being senex emeritus, his best days were done: it was otherwise with him than when he slew Goliath.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv15, 16, 17, 18, 19, 20, 22 These wars, though here related, were transacted long before…
These wars, though here related, were transacted long before this time: of which See Poole "2Sa 21:1". For it is no way probable, either that the Philistines, being so fully and perfectly subdued by David, 2Sa 8:1, should in his days be in a capacity of waging war with the Israelites; or that David in his old age would undertake to fight with a giant, or that his people would permit him to do so.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v15 We have here the story of some conflicts with…
We have here the story of some conflicts with the Philistines, which happened, as it should seem, in the latter end of David's reign. Though he had so subdued them that they could not bring any great numbers into the field, yet as long as they had any giants among them to be their champions, they would never be quiet, but took all occasions to disturb the peace of Israel, to challenge them, or make incursions upon them.
I. David himself was engaged with one of the giants. The Philistines began the war yet again, Sa2 21:15. The enemies of God's Israel are restless in their attempts against them. David, though old, desired not a writ of ease from the public service, but he went down in person to fight against the Philistines (Senescit, non segnescit - He grows old, but not indolent), a sign that he fought not for his own glory (at this age he was loaded with glory, and needed no more), but for the good of his kingdom. But in this engagement we find him, 1. In distress and danger. He thought he could bear the fatigues of war as well as he had done formerly; his will was good, and he hoped he could do as at other times. But he found himself deceived; age had cut his hair, and, after a little toil, he waxed faint. His body could not keep pace with his mind. The champion of the Philistines was soon aware of his advantage, perceived that David's strength failed him, and, being himself strong and well-armed, he thought to slay David; but God was not in his thoughts, and therefore in that very day they all perished. The enemies of God's people are often very strong, very subtle, and very sure of success, like Isbi-benob, but there is no strength, nor counsel, nor confidence against the Lord. 2. Wonderfully rescued by Abishai, who came seasonably in to his relief, Sa2 21:17. Herein we must own Abishai's courage and fidelity to his prince (to save whose life he bravely ventured his own), but much more the good providence of God, which brought him in to David's succour in the moment of his extremity. Such a cause and such a champion, though distressed, shall not be deserted. When Abishai succoured him, gave him a cordial, it may be, to relieve his fainting spirits, or appeared as his second, he (namely, David, so I understand it) smote the Philistine and killed him; for it is said (Sa2 21:22) that David had himself a hand in slaying the giants. David fainted, but he did not flee; though his strength failed him, he bravely kept his ground, and then God sent him this help in the time of need, which, though brought him by his junior and inferior, he thankfully accepted, and, with a little recruiting, gained his point, and came off a conqueror. Christ, in his agonies, was strengthened by an angel. In spiritual conflicts, even strong saints sometimes wax faint; then Satan attacks them furiously; but those that stand their ground and resist him shall be relieved, and made more than conquerors. 3. David's servants hereupon resolved that he should never expose himself thus any more. They had easily persuaded him not to fight against Absalom (Sa2 18:3), but against the Philistines he would go, till, having had this narrow escape, it was resolved in council, and confirmed with an oath, that the light of Israel (its guide and glory, so David was) should never be put again into such hazard of being blown out. The lives of those who are as valuable to their country as David was ought to be preserved with a double care, both by themselves and others.
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II. The rest of the giants fell by the hand of David's servants. 1. Saph was slain by Sibbechai, one of David's worthies, Sa2 21:18; Ch1 11:29. 2. Another, who was brother to Goliath, was slain by Elhanan, who is mentioned Sa2 23:24. 3. Another, who was of very unusual bulk, who had more fingers and toes than other people (Sa2 21:20), and such an unparalleled insolence that, though he had seen the fall of other giants, yet he defied Israel, was slain by Jonathan the son of Shimea. Shimea had one son named Jonadab (Sa2 13:3), whom I should have taken for the same with this Jonathan, but that the former was noted for subtlety, the latter for bravery. These giants were probably the remains of the sons of Anak, who, though long feared, fell at last. Now observe, (1.) It is folly for the strong man to glory in his strength. David's servants were no bigger nor stronger than other men; yet thus, by divine assistance, they mastered one giant after another. God chooses by the weak things to confound the mighty. (2.) It is common for those to go down slain to the pit who have been the terror of the mighty in the land of the living, Eze 32:27. (3.) The most powerful enemies are often reserved for the last conflict. David began his glory with the conquest of one giant, and here concludes it with the conquest of four. Death is a Christian's last enemy, and a son of Anak; but, through him that triumphed for us, we hope to be more than conquerors at last, even over that enemy.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv15–21 And Ishbibenob, which was of the sons of the…
And Ishbibenob, which was of the sons of the giant,.... Of Goliath, or of a giant, of the race of them:
the weight of whose spear weighed three hundred shekels of brass in weight; which must be understood either of the wood of it, or of the head of it, the flaming point of it, as many interpret it; and if so, it was but half the weight of Goliath's spear, unless there was any difference of the weight of iron and of brass, see Sa1 17:7,
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he being girded with a new sword; or rather with a new girdle, as the Targum; and so Jarchi, which might be given him as a mark of honour, or as a token of his having a commission in the army:
thought to have slain David; his aim was at him, and perceiving him faint and feeble, thought to take the advantage of it, and dispatch him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv18, 22 After this - After the battle last mentioned.
After this - After the battle last mentioned.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15–20 Verse 15. Moreover the Philistines had yet war] There…
Verse 15. Moreover the Philistines had yet war] There is no mention of this war in the parallel place, 1Ch 20:4, &c.
David waxed faint.] This circumstance is nowhere else mentioned.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv15, 17, 18, 19, 20 2Sa 21:15-16. The Philistines had yet war again with…
2Sa 21:15-16. The Philistines had yet war again with Israel — After, or besides the other wars with the Philistines mentioned in this book, they yet again disturbed David’s repose. David waxed faint — Being no longer in the vigour of youth, but probably in declining years, though not old in age. Ishbi-benob, of the sons of the giant — Either of Goliath, who, by way of eminence, is called the giant, or rather, as the Hebrew word, רפה, rapha, signifies, any giant. The words should rather be translated, Of the race of the giants, that is, of the Anakims, who fled into this country, particularly to Gath, when Joshua expelled them from Canaan, Jos 11:22. Whose spear weighed three hundred shekels of brass — This is to be understood of the head of his spear, which weighed half as much as that of Goliath, 1Sa 17:7. He being girded with a new sword — One made on purpose for him, larger and heavier than those commonly used. Thought to have slain David — Thought he had a fair opportunity to do it.
2Sa 21:15-16. David longed, and said, O! &c. — Being hot and thirsty, he expresses how acceptable a draught of that water would be to him; but was far from desiring or expecting that any of his men should hazard their lives to procure it. 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. He 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 it was not fit for him to drink.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv15, 16, 18, 19, 22 This, like the preceding paragraph 2Sa 21:1-14, is manifestly…
This, like the preceding paragraph 2Sa 21:1-14, is manifestly a detached and unconnected extract. It is probably taken from some history of David’s wars, apparently the same as furnished the materials for 2 Sam. 5; 8; 23:8-39. There is no direct clue to the time when the events here related took place, but it was probably quite in the early part of David’s reign, while he was still young and active, after the war described in 2 Sam. 5. The Book of Chronicles places these Philistine battles immediately after the taking of Rabbah of the Ammonites 1Ch 20:4-8, but omits David’s adventure 2Sa 21:15-17.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15, 16, 17, 18, 19, 20, 22 Again: it is not certain at what time. Some…
Again: it is not certain at what time. Some think it was towards the beginning of David’s reign, since he leads his men to battle; or the Philistines might have made an irruption into his dominions, about three years after the death of Absalom. (Calmet) --- David had offered to put himself at the head of the army, against his son, chap. xviii. 2. (Haydock) --- Faint. He was now sixty-four years old. (Salien)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v15 Moreover the Philistines had yet war again with Israel--Although…
Moreover the Philistines had yet war again with Israel--Although the Philistines had completely succumbed to the army of David, yet the appearance of any gigantic champions among them revived their courage and stirred them up to renewed inroads on the Hebrew territory. Four successive contests they provoked during the latter period of David's reign, in the first of which the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of the battlefield.
The song contained in this chapter is the same as the eighteenth Psalm, where the full commentary will be given [see on Psa 18:1, &c.]. It may be sufficient simply to remark that Jewish writers have noticed a great number of very minute variations in the language of the song as recorded here, from that embodied in the Book of Psalms--which may be accounted for by the fact that this, the first copy of the poem, was carefully revised and altered by David afterwards, when it was set to the music of the tabernacle. This inspired ode was manifestly the effusion of a mind glowing with the highest fervor of piety and gratitude, and it is full of the noblest imagery that is to be found within the range even of sacred poetry. It is David's grand tribute of thanksgiving for deliverance from his numerous and powerful enemies, and establishing him in the power and glory of the kingdom.
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Next: 2 Samuel Chapter 23
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv15, 16, 17, 18, 19, 20, 22 HEROIC DEEDS OF DAVID’S MEN IN THE PHILISTINE WARS,…
HEROIC DEEDS OF DAVID’S MEN IN THE PHILISTINE WARS, 2Sa_21:15-22.
“The brief accounts contained in these verses of different heroic feats were probably taken from a history of David’s wars drawn up in the form of chronicles, and are here introduced as practical proofs of the gracious deliverance of David out of the hands of all his foes, for which he praises the Lord his God in the psalm of thanksgiving which follows, so that the enumeration of these feats is to be regarded as supplying an historical basis for the psalm.” — Keil.
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15. Yet war again — This expression indicates that the document here used by our author contained also accounts of other and earlier wars with the Philistines.
Went down — From the heights of Judea to the great plain of Philistia.
Waxed faint — Was becoming exhausted.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv15–22 15. had yet war again] “Again” refers to earlier…
15. had yet war again] “Again” refers to earlier wars, the account of which preceded this narrative in the document from which it was taken.
went down] From the high lands of Judah to the low country of Philistia—the Shephêlah or maritime plain.
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15–22. Heroic exploits in the Philistine wars
This section is quite unconnected with the preceding narrative. It is perhaps a fragment from some “book of golden deeds” recording the exploits of David and his warriors. From such a chronicle may also be derived ch. 2Sa_23:8-39, possibly ch. 2Sa_5:17-25, and some other sections of the book.
2Sa_21:18-22 are also preserved in Chronicles, where they are placed immediately after the capture of Rabbah (1Ch_20:4-8).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv15, 16, 17, 18, 19, 21, 22 (15) Had yet war again.—This, like the preceding narrative,…
(15) Had yet war again.—This, like the preceding narrative, bears no note of time except that it occurred after some other wars with the Philistines; but this is only to say that it was after David ascended the throne. From the latter part of 2Sa_21:17 it is plain that it must have been after David had become king of all Israel, and probably after he had become somewhat advanced in years. In 1Ch_20:4-8 much the same paragraph is placed immediately after the war with Ammon; but this seems to be a mere juxta-position rather than designed as a chronological sequence.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv15, 16, 17, 18, 19, 21, 22 Moreover. A new narrative begins here, and the heroic…
Moreover. A new narrative begins here, and the heroic acts related in it are taken probably from some record of the martial deeds of David and his mighties. We have already seen that the Book of Jasher (2Sa_1:18) was a national anthology, full of ballads and songs in praise of glorious exploits of Israel"s worthies. The source of the narratives recorded here apparently was a history in prose, and commenced, perhaps, with David"s own achievement in slaying Goliath a deed which celled forth the heroism of the nation, and was emulated by other brave men. These extracts were probably given for their own sake, and are repeated in 1Ch_20:4-8, where they are placed immediately after the capture of Rabbah; but they here form an appropriate introduction to the psalm of thanksgiving in ch. 22. It was usual in Hebrew, in making quotations, to leave them without any attempt at adapting them to their new place; and thus the "moreover" and "yet again," which referred to some previous narrative in the history, are left unchanged.
Vers. 15-22.
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The difficulty of establishing the kingdom of God in the world.
The facts are:
1. In one of his wars with the Philistines David waxes faint in personalconflict with a giant, and is succoured by the intervention of Abishai.
2. Observing the failing strength of the king, his people deprecate his goingforth with them to battle, lest by personal failure he should be a means of general discouragement.
3. On each of three subsequent occasions of battle, a Philistine giant is slainrespectively by Sibbechai, Elhanan, and Jonathan son of Shimeah. It is of no moment as to what precise period in David"s life the battles with the Philistines belonged. The first impression on reading the narrative and, at the same time, remembering the promise that Israel was to subdue and hold the land, is the tediousness of the process by which the complete subjugation of the heathen was effected, and the imperfection of the result even at this late period in the national history. Israel all along had represented the principles of true religion as against idolatry, and the special object of David"s wars was to render the cause he represented triumphant over all enemies, and so establish the theocracy on an enduring basis. The difficulties of achieving the end in view are suggested by the necessity of these successive conflicts with a most active and stubborn foe. In general outline we have here an analogy with the work which the Christian Church has in hand, and the difficulties attending its speedy and complete accomplishment. The difficulties attending the subjugation of all opposing forces to the kingdom of Christ, and so permanently establishing a reign of righteousness in the earth, may be indicated as follows.
I THERE IS A WIDESPREAD AND TENACIOUS PREOCCUPATION BY EVIL. The Philistines were a numerous people, spread over a considerable area of country, bold, resolute, powerful, and therefore very tenacious of their possessions and of their local influence. They did not always wait to be subdued, but became active in their assaults on the kingdom ordained of God. As compared with them, the Israelites were not so hardy, so desperate in fighting, and so strongly influenced by the thought of ancient pre-eminence. It is not surprising that the conflict should extend through long and weary years. And is there not some resemblance here to modern facts? The earth is preoccupied by forces of evil numerous, strong, tenacious. The power of sin has laid hold of every form of human activity, and has entered into all the public and private ramifications of life. Our preachers at home and missionaries abroad have to face evils hoary with age, and yet strong with the vigour of youth. Nothing is more conspicuous to Christian workers than the terrible grip with which sin holds the human soul to prevent the enthronement there of the King of righteousness.
II THERE ARE MANY IMPERFECTIONS INHERITED WITH THE WORK WE HAVE TO DO. David"s people had not been as true to God as was required of Israel by the great Law laid down for their guidance; and much of this imperfection of character was an inheritance from the generations which had also failed to fulfil the moral conditions of conquest as laid down by the great lawgiver. (Deu_28:1, Deu_28:7-10, Deu_28:15, Deu_28:25) Because Israel of the past had not been fully faithful, Israel of David"s age found many conquests unachieved. Failure in moral character ensured to posterity an inheritance of difficulty and sorrow. The work which a thoroughly righteous people could have accomplished remains unfinished, with the additional difficulties created by unfaithfulness. Unfortunately, the Christian Church has too closely followed the example of ancient Israel. There has been, in ages past, sometimes a deviation from the principles laid down by Christ for the casting out of sin and the subjugation of the world to himself, and sometimes a very inefficient application of his instructions. Instead of pure truth, love, faith, holiness of life, prayer, and unity of spirit, there has been a blending of the truth with human errors, and a manifestation of a worldly, time serving spirit. This age inherits not only the honour of subduing the world to Christ, but the results of the imperfect work done in days gone by. Our own spirit is not so pure and fit as it otherwise would have been; unfinished undertakings are on hand, and the prejudice created by the sins and errors of the Church has to be overcome in addition to the ordinary power of sin.
III THERE ARE OCCASIONALLY PRESENT GIANT FORMS OF EVIL WHICH, BESIDES BEING ACTIVE CAUSES, TEND ALSO INDIRECTLY TO EMBARRASS THOSE WHO OPPOSE THEM. Philistine giants not only had stout arms wherewith to slay, but their proportions, striking on the senses of men, had the effect of rendering the existing means of resistance and attack less easily available. Giant forms excite fear and awaken self-distrust. The indirect influence on good men of great evils is helpful to the perpetuation of those evils. The monstrous forms of idolatry in vast populations, the magnitude of the influence of Mohammed, the terrible hold of intemperance on multitudes, and the greatness of evil as a whole in the world, when looked at with ordinary eyes, at once bring on a temporary paralysis of energy. Many a brave heart faints in contemplation of the dreadful forms of evil that afflict the world. The Apostle Paul felt this when he reminded his friends to "put on the whole armour of God", (Eph_6:11-13) seeing that they had to wrestle with "principalities and powers.
1. THE VARIABLE CHARACTER OF PROFESSING CHRISTIANS INJURIOUSLY AFFECTS THE PROGRESS OF THEIR ENTERPRISE. There was a day when David, fresh, young, pure, full of faith and courage, without after thoughts concerning himself, could calmly face and slay a. (1Sa_17:39 1Sa_17:47) But David, passing the meridian of life, sensible of failing powers, and moreover not free from the remembrance of sad departures from his God, could not perform exploits as of old, and was even in need of succour from another in the field. A true picture is this of many in the Christian warfare. They do not retain all the old vigour. The freshness and power of godliness fail. Were every Christian to grow in spiritual strength from first to last, were the spiritual forces in our religious life to gain momentum the longer we live, and none to become weak, what a mighty army would the Church become! The difficulty of subduing the world to Christ lies very much in the variability of spiritual strength in those who form the Church. Many are feeble who ought to be strong.
2. THE NEGATIVE INFLUENCE OF LEADERS IS WIDESPREAD. The friends of David were wise in wishing him not to go out to battle. The negative effect of his weakness would be so much positive advantage to the Philistines. If he could no longer positively inspire by his courage and exploits, that very circumstance would tell against the cause he and they had at heart. Leaders have great power by virtue of their position; and when, by any failure of character, or wisdom, or knowledge, any inaptitude for the special circumstances of the time, they dishearten those who expect example and guidance, they really, by such negation of good, add to the difficulties of the situation, and unwittingly strengthen the position of evil in the world. It would form an instructive study to trace in history the connection of the slow progress of Christianity with the negative influence of its leaders.
Vers. 15-22. (1Ch_20:4-8)
Giants: a sermon to young people.
for these four, they were born to the giant (Ha-rapha) in Gath, and fell by the hand of David, and by the hand of his servants" (ver. 22). Of the age before the Flood it is said, "In those days were the giants Nephilim, men of lofty stature and ferocious character upon the earth" (Gen_6:4; Num_13:32, Num_13:33) At a subsequent period there was a like formidable race called Rephaim, (Gen_14:5 Gen_15:20) to which belonged the Emim, the Zuzim (Zamzummim), and the Anakim. (Deu_2:10, Deu_2:11, Deu_2:20, 21 9:2) One of this race, of extraordinary stature, was Og, King of Bashan (Deu_3:10; Jos_12:4) Others, more recently, dwelt among the Philistines, (Jos_11:12) like Goliath (1Sa_17:4-11) and the four here mentioned, who were either sons of a celebrated giant (the Rapha) or descendants of the original founder of the tribe. They were all idolaters and formidable opponents of Israel. And there are giants among us now. I do not mean such ogres as children read of in story books; or such harmless persons of exceptional height as are sometimes seen; or even such as appear in any bodily form; but, nevertheless, real, powerful, and terrible giants, aptly represented by "these four" slain by David and his heroes.
I THEY BELONG TO ONE FAMILY. It is:
1. An ancient family; as old as sin, and came into the world with it. It survived the Deluge; spread, among the dispersed nations, over all the earth; had one of its principal settlements in Canaan; and, amidst all the conflicts and changes of mankind, has continued to this day.
2. An ungodly family. None of its members believe in the living and true God or obey his commandments; yet they have many gods. (1Sa_17:43)
3. A selfish family. They all seek their own, and often contend against one another.
4. A numerous, mighty, and destructive family. They have their walled cities and strongholds, defy the armies of the living God (ver. 21), and sometimes terrify them (1Sa_17:1-11) by their imposing appearance and evil doings (Psa_14:1-3; Rom_3:10-18) What is this giant Family? You have doubtless already discovered that it consists of sins, vices, and wickedness of all kinds.
1. THEY ARE KNOWN BY VARIOUS NAMES. Here are long lists of (Mat_15:19; Gal_5:19-21; Col_3:5-9) But notice especially these four:
2. Pride, or undue self esteem and contempt of other persons (vers. 16, 17). The name Ishbi-benob signifies "my dwelling is on the height;" and was possibly given to him because he had his castle on a lofty, inaccessible rock. The brazen head of his lance was eight pounds in weight; and, arrayed in new armour, he resolved to kill David, and nearly succeeded; but was himself smitten down by the aid of Abishai. Pride is haughty, self confident, contemptuous, and presumptuous. It has overthrown many mighty men; and is an ungodly, selfish, and most dangerous adversary. "Be not proud (Jer_13:15; 2Sa_22:28; Oba_1:3, Oba_1:4; Jam_4:6)
3. Falsehood, or deceit. (1Sa_21:1-8) "There was again a battle with the Philistines at Gob Gezer: then Sibbechai the Hushathite (1Ch_27:11) slew Saph Sippai." This is a double-faced giant; exceedingly crafty, mean, and mischievous. "Lying lips are abomination to the Lord" (Pro_12:22; Rev_21:8)
4. Hatred, or ill will; and (in various forms) envy, revenge, anger, and strife. "Elhanan, the son of Jaare-oregim Jair the Bethlehemite ch. 23, 24 slew Goliath the Gittite possibly a son of the giant whom David slew, and of the same name; or (more probably, as in Chronicles), "Lahmi the brother of Goliath, the shaft of whose spear was like a weaver"s beam." He is a powerful, fierce, and obstinate foe; and only by the strength which God gives Elhanan can he be overthrown.
5. Dishonesty; " a man of stature measure or length that had on each hand six fingers, and on each foot six toes, four and twenty in number" etc.; slain by Jonathan, David"s nephew. (1Sa_16:9 1Sa_17:3 1Ch_13:3) He has a powerful grasp; covets, seizes, and steals the possessions of others, in defiance of right and justice. There are many other giants, such as
6. Ignorance,
7. Sloth,
8. Intemperance,
9. Impurity,
10. Profanity,
11. Infidelity,
12. Superstition, and
13. Idolatry.
III THEY MUST BE FOUGHT AGAINST AND OVERCOME; in their onslaught upon ourselves and others. If we do not conquer them, they will conquer us. And we can conquer them only by:
1. Faithfully following "the Captain of our salvation;" obeying hiscommands, and depending on his might.
2. Incessant vigilance and firm resistance.
3. Ever renewed and courageous effort.
4. Confident assurance of victory, inspired by many promises, the presenceof our Divine Leader, and the success which has been already achieved. "These conflicts of David"s servants are typical of the spiritual combats of Christ"s soldiers with the family of the evil one" (Wordsworth). "Fight the good fight of faith" (1Ti_6:12; 1Sa_13:1-7 1Sa_14:1-15) D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v18 Sibbechai the Hushathite slew Saph, which was of the…
2Sa_21:18-22
Sibbechai the Hushathite slew Saph, which was of the sons of the giant.
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On doing valiantly
If his master bids him perform exploits too hard for him, he draws upon the resources of omnipotence, and achieves impossibilities. Wellington sent word to his troops one night: Cindad Rodrigo must be taken to-night. And what do you think was the commentary of the British soldiers appointed for attack? Then, said they all, we will do it. So, when our great Captain sends round, as He doth to us, the word of command, Go ye into all the world, and preach the Gospel to every creature, if we were all good soldiers of the Cross, we should say at once, We will do it. However hard the task, since God Himself is with us to be our Captain, and Jesus the Priest of the Most High is with us to sound the trumpet, we will do it in Jehovahs name. (C. H. Spurgeon.)
Deeds
When a man dies they who survive him ask, what property Ire has left behind; the angel who bends over the dying one asks what good deeds he has sent before him. (H. W. Beecher.)
What one can do
In one of the Napoleonic wars a young soldier complained to his commanding officer that his sword was too short. Then add a step to it, was the curt and significant reply. When I hear, says the Rev. W. L. Watkinson, a man say, You know you cannot do more than you can do, I am always still for a moment. It is such a philosophic sentence that it can only be taken in slowly. But you never know what you can do until you put your soul into it--until you add a step. Says Paul to Timothy: Stir up the gift that is in thee. And it is not so much a question of environment as it is a question of soul; it is not a question of opportunity, because it is in thee.
Action more than knowledge
It is not the man who knows most, but the one that does best, that wins the victory, Grant, and Meade, and Sheridan could have been taught many lessons by our learned professors of military tactics and strategy, but none of these could have guided his forces to victory as Grant did at Chatanooga, Meade at Gettysberg, or have hurled his masses as Sheridan did at Winchester. Action guided by knowledge, if you will, but better action without knowledge than much knowledge and feeble action. (General Sherman.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v15 2Sa_21:15-22; 2Sa_23:8-39.
CHAPTER X X I X.
LAST BATTLES AND THE MIGHTY MEN.
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2Sa_21:15-22; 2Sa_23:8-39.
IN entering on the consideration of these two portions of the history of David, we must first observe that the events recorded do not appear to belong to the concluding portion of his reign. It is impossible for us to assign a precise date to them, or at least to most of them, but the displays of physical activity and courage which they record would lead us to ascribe them to a much earlier period. Originally, they seem to have formed parts of a record of David's wars, and to have been transferred to the Books of Samuel and Chronicles in order to give a measure of completeness to the narrative. The narrative in Chronicles is substantially the same as that in Samuel, but the text is purer. From notes of time in Chronicles it is seen that some at least of the encounters took place after the war with the children of Ammon.
Why have these passages been inserted in the history of the reign of David? Apparently for two chief purposes. In the first place, to give us some idea of the dangers to which he was exposed in his military life, dangers manifold and sometimes overwhelming, and all but fatal; and thus enable us to see how wonderful were the deliverances he experienced, and prepare us for entering into the song of thanksgiving which forms the twenty-second chapter, and of which these deliverances form the burden. In the second place, to enable us to understand the human instrumentality by which he achieved so brilliant a success, the kind of men by whom he was helped, the kind of spirit by which they were animated, and their intense personal devotion to David himself. The former purpose is that which is chiefly in view in the end of the twenty-first chapter, the latter in the twenty-third. The exploits themselves occur in encounters with the Philistines, and may therefore be referred partly to the time after the slaughter of Goliath, when he first distinguished himself in warfare, and the daughters of Israel began to sing, "Saul hath slain his thousands, but David his tens of thousands;" partly to the time in his early reign when he was engaged driving them out of Israel, and putting a bridle on them to restrain their inroads; and partly to a still later period. It is to be observed that nothing more is sought than to give a sample of David's military adventures, and for this purpose his wars with the Philistines alone are examined. If the like method had been taken with all his other campaigns, - against Edom, Moab, and Ammon; against the Syrians of Rehob, and Maacah, and Damascus, and the Syrians beyond the river, - we might borrow the language of the Evangelist, and say that the world itself would not have been able to contain the books that should be written.
Four exploits are recorded in the closing verses of the twenty-first chapter, all with "sons of the giant," or, as it is in the margin, of Kapha. The first was with a man who is called Ishbi-benob, but there is reason to suspect that the text is corrupt here, and in Chronicles this incident is not mentioned. The language applied to David, '' avid and his servants went down," would lead us to believe that the incident happened at an early period, when the Philistines were very powerful in Israel, and it was a mark of great courage to "go down" to their plains, and attack them in their own country. To do this implied a long journey, over steep and rough roads, and it is no wonder if between the journey and the fighting David "waxed faint." Then it was that the son of the giant, whose spear or spear- head weighed three hundred shekels of brass, or about eight pounds, fell upon him "with a new sword, and thought to have slain him." There is no noun in the original for sword; all that is said is, that the giant fell on David with something new, and our translators have made it a sword. The Revised Version in the margin gives "new armour." The point is evidently this, that the newness of the thing made it more formidable. This could hardly be said of a common sword, which would be really more formidable after it had ceased to be quite new, since, by having used it, the owner would know it better and wield it more perfectly. It seems better to take the marginal reading "new armour," that is, new defensive armour, against which the weary David would direct his blows in vain. Evidently he was in the utmost peril of his life, but was rescued by his nephew Abishai, who killed the giant. The risk to which he was exposed was such that his people vowed they would not let him go out with them to battle any more, lest the light of Israel should be quenched.
During the rest of that campaign the vow seems to have been respected, for the other three giants were not slain by David personally, but by others. As to other campaigns, David usually took his old place as leader of the army, until the battle against Absalom, when his people prevailed on him to remain in the city.
Three of the four duels recorded here took place at Gob, - a place not now known, but most probably in the neighbourhood of Gath. In fact, all the encounters probably took place near that city. One of the giants slain is said in Samuel, by a manifest error, to have been Goliath the Gittite; but the error is corrected in Chronicles, where he is called the brother of Goliath. The very same expression is used of his spear as in the case of Goliath: ''the staff of whose spear was like a weaver's beam." Of the fourth giant it is said that he defied Israel, as Goliath had done. Of the whole four it is said that "they were born to the giant in Gath." This does not necessarily imply that they were all sons of the same father, "the giant" being used generically to denote the race rather than the individual.
But the tenor of the narrative and many of its expressions carry us back to the early days of David. There seems to have been a nest at Gath of men of gigantic stature, brothers or near relations of Goliath. Against these he was sent, perhaps in one of the expeditions when Saul secretly desired that he should fall by the hand of the Philistines. If it was in this way that he came to encounter the first of the four, Saul had calculated well, and was very nearly carrying his point. But though man proposes, God disposes. The example of David in his encounter with Goliath, even at this early period, had inspired several young men of the Hebrews, and even when David was interdicted from going himself into battle, others were raised up to take his place. Every one of the giants found a match either in David or among his men. It was indeed highly perilous work; but David was encompassed by a Divine Protector, and being destined for high service in the kingdom of God, he was "immortal till his work was done."
We have said that these were but samples of David's trials, and that they were probably repeated again and again in the course of the many wars in which he was engaged. One can see that the danger was often very imminent, making him feel that his only possible deliverance must come from God. Such dangers, therefore, were wonderfully fitted to exercise and discipline the spirit of trust. Not once or twice, but hundreds of times, in his early experience he would find himself constrained to cry to the Lord. And protected as he was, delivered as he was, the conviction would become stronger and stronger that God cared for him and would deliver him to the end. We see from all this how unnecessary it is to ascribe all the psalms where David is pressed by enemies either to the time of Saul or to the time of Absalom. There were hundreds of other times in his life when he had the same experience, when he was reduced to similar straits, and his appeal lay to the God of his life.
And this was in truth the healthiest period of his spiritual life. It was amid these perilous but bracing experiences that his soul prospered most. The north wind of danger and difficulty braced him to spiritual self- denial and endurance; the south wind of prosperity and luxurious enjoyment was what nearly destroyed him. Let us not become impatient when anxieties multiply around us, and we are beset by troubles, and labours, and difficulties. Do not be tempted to contrast your miserable lot with that of others, who have health while you are sick, riches while you are poor, honour while you are despised, ease and enjoyment while you have care and sorrow. By all these things God desires to draw you to Himself, to discipline your soul, to lead you away from the broken cisterns that can hold no water to the fountain of living waters. Guard earnestly against the unbelief that at such times would make your hands hang down and your heart despond; rally your sinking spirit. "Why art thou cast down, O my soul, and why art thou disquieted within me?" Remember the promise, "I will never leave you nor forsake you;" and one day you shall have cause to look back on this as the most useful, the most profitable, the most healthful, period of your spiritual life.
We pass to the twenty-third chapter, which tells us of David's mighty men. The narrative, at some points, is not very clear; but we gather from it that David had an order of thirty men distinguished for their valour; that besides these there were three of super-eminent merit, and another three, who were also eminent, but who did not attain to the distinction of the first three. Of the first three, the first was Jashobeam the Hachmonite (see 1Ch_11:11), the second Eleazar, and the third Shammah. Of the second three, who were not quite equal to the first, only two are mentioned, Abishai and Benaiah; thereafter we have the names of the thirty. It is remarkable that Joab's name does not occur in the list, but as he was captain of the host, he probably held a higher position than any. Certainly Joab was not wanting in valour, and must have held the highest rank in a legion of honour.
Of the three mighties of the first rank, and the two of the second, characteristic exploits of remarkable courage and success are recorded. The first of the first rank, whom the Chronicles call Jashobeam, lifted up his spear against three hundred slain at one time. (In Samuel the number is eight hundred.) The exploit was worthy to be ranked with the famous achievement of Jonathan and his armour-bearer at the pass of Michmash. The second, Eleazar, defied the Philistines when they were gathered to battle, and when the men of Israel had gone away he smote the Philistines till his hand was weary. The third, Shammah, kept the Philistines at bay on a piece of ground covered with lentils, after the people had fled, and slew the Philistines, gaining a great victory.
Next we have a description of the exploit of three of the mighty men when the Philistines were in possession of Bethlehem, and David in a hold near the cave of Adullam (see 2Sa_5:15-21). The occasion of their exploit was an interesting one. Contemplating the situation, and grieved to think that his native town should be in the enemy's hands, David gave expression to a wish - "Oh that someone would give me water to drink of the well of Bethlehem which is before the gate!" It was probably meant for little more than the expression of an earnest wish that the enemy were dislodged from their position - that there were no obstruction between him and the well, that access to it were as free as in the days of his youth. But the three mighty men took him at his word, and breaking through the host of the Philistines, brought the water to David. It was a singular proof of his great personal influence; he was so loved and honoured that to gratify his wish these three men took their lives in their hands to obtain the water. Water got at such a cost was sacred in his eyes; it was a thing too holy for man to turn to his use, so he poured it out before the Lord.
Next we have a statement bearing on two of the second three. Abishai, David's nephew, who was one of them, lifted up his spear against three hundred and slew them. Benaiah, son of Jehoiada, slew two lion-like men of Moab (the two sons of Ariel of Moab, R.V.); also, in time of snow, he slew a lion in a pit; and finally he slew an Egyptian, a powerful man, attacking him when he had only a staff in his hand, wrenching his spear from him, and killing him with his own spear. The third of this trio has not been mentioned; some conjecture that he was Amasa ("chief of the captains" -"the thirty," R.V., 1Ch_12:18), and that his name was not recorded because he deserted David to side with Absalom. Amoi .g the other thirty, we cannot but be struck with two names - Eliam the son of Ahithophel the Gilonite, and apparently the father of Bathsheba; and Uriah the Hittite. The sin of David was all the greater if it involved the dishonour of men who had served him so bravely as to be enrolled in his legion of honour.
With regard to the kind of exploits ascribed to some of these men, a remark is necessary. There is an appearance of exaggeration in statements that ascribe to a single warrior the routing and killing of hundreds through his single sword or spear. In the eyes of some such statements give the narrative an unreliable look, as if the object of the writer had been more to give éclat to the warriors than to record the simple truth. But this impression arises from our tendency to ascribe the conditions of modern warfare to the warfare of these times. In Eastern history, cases of a single warrior putting a large number to flight, and even killing them, are not uncommon. For though the strength of the whole number was far more than a match for his, the strength of each individual was far inferior; and if the mass of them were scarcely armed, and the few who had arms were far inferior to him, the result would be that after some had fallen the rest would take to flight; and the destruction of life in a retreat was always enormous. The incident recorded of Eleazar is very graphic and truth-like. "He smote the Philistines until his hand was weary and his hand clave unto his sword." A Highland sergeant at Waterloo had done such execution with his basket-handled sword, and so much blood had coagulated round his hand, that it had to be released by a blacksmith, so firmly were they glued together. The style of Eastern warfare was highly favourable to deeds of great courage being done by individuals, and in the terrific panic which followed their first successes prodigious slaughter often ensued. Under present conditions of fighting such things cannot be done.
The glimpse which these little notices give us of King David and his knights is extremely interesting. The story of Arthur and his Knights of the Round Table bears a resemblance to it. We see the remarkable personal influence of David, drawing to himself so many men of spirit and energy, firing them by his own example, securing their warm personal attachment, and engaging them in enterprises equal to his own. How far they shared his devotional spirit we have no means of judging. If the historian reflects the general sentiment in recording their victories when he says, once and again, ''The Lord wrought a great victory that day" (2Sa_23:10; 2Sa_23:12), we should say that trust in God must have been the general sentiment. "If it had not been the Lord that was on our side, . . . they had swallowed us up quick, when their wrath was kindled against us." It is no wonder that David soon gained a great military renown. Such a king, surrounded by such a class of lieutenants, might well spread alarm among all his enemies. One who, besides having such a body of helpers, could claim the assistance of the Lord of hosts, and could enter battle with the shout, "Let God arise; and let His enemies be scattered; and let them also that hate Him flee before Him," might well look for universal victory. Trustworthy generals, we are told, double the value of the troops; and the soldiers that were led by such leaders, trusting in the Lord of hosts, could hardly fail of triumph.
And thus, too, we may see how David came to be thoroughly under the influence of the military spirit, and of some of the less favourable features of that spirit. Accustomed to such scenes of bloodshed, he would come to think lightly of the lives of his enemies. A hostile army he would be prone to regard as a kind of infernal machine, an instrument of evil only, and therefore to be destroyed. Hence the complacency he expresses in the destruction of his enemies. Hence the judgment he calls down on those who thwarted and opposed him. If, in the songs of David, this feeling sometimes disappears, and the expressed desire of his heart is that the nations may be glad and sing for joy, that the people may praise God, that all the people may praise Him, this seems to be in the later period of his life, when all his enemies had been subdued, and he had rest on every side. Even in earnest and spiritually-minded men, religion is often coloured by their worldly calling; and in no case more so, sometimes for better and sometimes for worse, than in those who follow the profession of arms.
But in all this military career and influence of David, may we not trace a type of character which was realized in a far higher sphere, and to far grander purpose, in the career of Jesus, David's Son? David on an earthly level is Jesus on a higher. Every noble quality of David, his courage, his activity, his affection, his obedience and trust toward God, his devotion to the welfare of others, reappears purer and higher in Jesus. If David is surrounded by his thirty mighties and his two threes, so is Jesus by His twelve apostles. His seventy disciples, and pre-eminently the three apostles who went with Him into the innermost scenes. If David's men are roused by his example to deeds of daring like his own, so the apostles and disciples go into the world to teach, to fight, to heal, and to bless, as Christ had done before them. Looking back from the present moment to David's time, what young man of spirit but feels that it would have been a great joy to belong to his company, much better than to be among those who were always carping and criticizing, and laughing at the men who shared his danger and sacrifices? And does anyone think that, when another cycle of ages has gone past, he will have occasion to congratulate himself that while he lived on earth he had nothing to do with Christ and earnest Christians, that he bore no part in any Christian battle, that he kept well away from Christ and His staff, that he preferred the service and pleasure of the world? Surely no. Shall any of us, then, deliberately do to-day what we know we shall repent to-morrow? Is it not certain that Jesus Christ is an unrivalled Commander, pure and noble above all His fellows, that His life was the most glorious ever led on earth, and that His service is by far the most honourable? We do not dwell at this moment on the great fact that only in His faith and fellowship can any of us escape the wrath to come, or gain the favour of God. We ask you to say in what company you can spend your lives to most profit, under whose influence you may receive the highest impulses, and be made to do the best service for God and man? It must have been interesting in David's time to see his people ''willing in the day of his power," to see young men flocking to his standard in the beauties of holiness, like dewdrops from the womb of the morning. And still more glorious is the sight when young men, even the highest born and the highest gifted, having had grace to see who and what Jesus Christ is, find no manner of life worthy to be compared in essential dignity and usefulness with His service, and, in spite of the world, give themselves to Him. Oh that we could see many such rallying to His standard, contrasting, as St. Paul did, the two services, and counting all things but loss for the excellency of the knowledge of Christ Jesus their Lord!
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v15 2Sa_21:15. “Moreover,” or, and. “Yet,” rather, again. “This refers…
CRITICAL AND EXPOSITORY NOTES—
2Sa_21:15. “Moreover,” or, and. “Yet,” rather, again. “This refers generally to earlier wars with the Philistines, and has probably been taken without alteration from the chronicles employed by our author, where the account which follows was attached to notices of other wars.” (Keil.) “Probably this fragment belongs chronologically in the group 2Sa_5:18-25, in favour of which is the fact that David is here already king of all Israel, since he is called (2Sa_21:17) the light of Israel.” (Erdmann.) But see also on 2Sa_21:17.
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2Sa_21:16. “Ishbi-benob.” Many scholars understand this name to mean “the dweller on the rock.” If this rendering be correct, he probably lived in some mountain fastness. “The giant,” rather Raphah, a proper name for the ancestor of the giant race described in Deu_2:11; Deu_2:20, etc. “Three hundred shekels.” About eight pounds, half the weight of Goliath’s (1Sa_17:7). “A new sword.” The last word is not in the Hebrew and the better rendering is “he was newly armed.”
2Sa_21:17. “The light of Israel.” “David had become the light of Israel from the fact that Jehovah was his light (2Sa_22:29), or, according to the parallel passage in Psa_18:29, that Jehovah had lighted his lamp and enlightened his darkness, i.e., had lifted him out of a state of humiliation and obscurity into one of honour and glory.” (Keil.) This address of David’s men seems to be against the assumption that the event here narrated occurred early in David’s reign.
2Sa_21:18. “Gob.” In 1Ch_20:4, this is said to have taken place at Gezer. It is generally supposed Gob was a small place near Gezer. “Sibbechai.” According to 1Ch_27:11, the leader of a division of David’s army. “Hushathite.” “In 1Ch_27:11, Sibbecai is said to have belonged to the Zarhites, that is (probably) the descendants of Zerah, of the tribe of Judah. So far this is in accordance with a connection between this and Hushah, a name apparently of a place (1Ch_4:4), in the genealogies of Judah. (Smith’s Biblical Dictionary). It seems quite as probable that Hushah was the name of an ancestor. Josephus says that Sibbechai was a Hittite. “Saph,” or Sippai. (1Ch_20:5). Miss Rogers, in Domestic Life in Palestine, says, “I saw a number of Arabs belonging to the valley of Urtas, with their chief, a tall, powerful man, called Sheikh Saph, whose family, according to social tradition, has for ages been distinguished for the height and strength of its men.”
2Sa_21:19. This verse in the original says that Elnathan slew Goliath, etc., but it is evidently a record of the same occurrence as that narrated in 1Ch_20:5, which is most likely the correct reading, although, according to Gesenius, Goliath means simply a stranger, an exile, and might, therefore, have described all the members of a family or tribe.
2Sa_21:20. “Six fingers,” etc. Such men have been met with elsewhere. Pliny (Hist. Nat. xi. 43), speaks of certain six-fingered Romans (sedigiti). This peculiarity is even hereditary in some families. (Keil). “Was born,” etc., i.e., was also a descendant of Raphah. Shimeah, or Shammah, Jesse’s third son. (1Sa_16:9; 2Sa_13:3).
2Sa_21:22. A postscript, summing up the preceding verses. “By the hand of David.” Evidently only in the sense that he commanded the heroes who slew these giants.
MAIN HOMILETICS OF THE PARAGRAPH.—2Sa_21:15-22
DAVID’S WARRIORS
I. Men’s qualifications for service differ at different periods of life. When a man is young his body answers to his will as the well-built vessel answers to her helm, going hither and thither in obedience to every behest of the soul as the ship turns to obey every motion of the wheel. But as years pass on the body becomes a less ready instrument of the human will, and we are all made painfully conscious that our ability to perform falls far more below our desires and aims than in the days of youth. At whatever period in David’s life the event took place which is recorded in 2Sa_21:15-17, it is certain that it must point to a time when the strength of his outer man was no longer equal to that of his inner, when he lacked neither the courage nor the skill to face and fight a foe, but when he found that his powers of endurance were not so great as they had once been. To will was present with him still, but how to perform what he willed he found not. But if David had no longer the physical gifts which had distinguished his earlier days, he had other and far more needful qualifications for his present duties which he could not have possessed when he was a young man. There is this compensation given to all faithful men when they feel their bodily powers decline, that they now are far richer in all those gifts and graces which can only be gained by a long experience,—that their knowledge of God, of themselves, and of their fellow-men, having grown with their years, they can now serve their generation in a higher capacity than a physical one, inasmuch as wisdom to guide is more rare and precious than ability to act. David was more truly a light to Israel now than when he slew Goliath or captured the stronghold of Zion.
II. Men fall in with the purpose of God when they recognise the fact that a diversity of gifts tends to the common good. David and his warriors seem to have shown true wisdom concerning this matter. The king acknowledged that he was now not able to do as well on the field of battle as they were, and was content to confine himself to other duties, while they, freely rendering such services as they were able, declared that what they could do was as nothing in comparison with the worth of his services. Such a spirit tends to create that bond between men which was doubtless one great end which God had in view when He made them to differ so much in mental and physical endowments. By making it impossible for them to be independent of each other’s services, the Father of the Universe would bring them into that fellowship without which they can not fulfil the destiny which He desires for them.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v15 Division 6. (2Sa 21:15-22.)
Division 6. (2Sa 21:15-22.)
Overcoming.
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The book is not suffered to close in mere distress. Even the present evil is not without its good: for God is good, and Master in every scene and circumstance. This is the closing lesson here: the number of this division is that of mastery, of overcoming; and not only is it God who overcomes, but man also, wherever taught of Him. Faith is the spirit of the overcomer; it is the assurance of victory: "this is the victory that overcometh the world, even your faith." In the midst of difficulties and trials such as sin has occasioned, faith finds its exercise and opportunity; as Adullam showed itself in David’s time the training-school of heroes. Here let us notice, however, that, as soon as we come once more to the bright side of the history, the typical meaning is that which alone gives it illumination. How much interest is there for us in these conquerors of giants and troops of aliens, except as we read in them the spiritual lessons which everywhere make Scripture what it is? This is the value and glory of the allegorizing method of interpretation, which Scripture itself insists upon and illustrates so fully. Let those who make little of it show us how else the same results "for doctrine, for reproof, for correction, for instruction in righteousness," can be attained.
1. The first series of overcomings here is of the seed of Rapha or the giant, the kindred of Goliath of Gath, met and overcome, as he was, in the wars with the Philistines. The notion of a giant in Scripture is always connected with evil, the lifting up of man against God, the symbol of pride and self-sufficiency, as well as of oppressive power. He is the opposite of the little and the lowly, the humble in heart, with whom God delights to dwell; but thus may stand for the tyranny of a lust, as in the case of Og, or of a Satanic delusion, as with Goliath himself. In those before us we must see, what we have seen in their kinsman, the monstrous delusions which abide in a system of error such as Philistinism depicts, the ecclesiastical "mystery of lawlessness" of Christian times.
(1) Of these Ishbibenob may well represent the grand pretension, foundationand support of every other error. The name means, according to the lexicons, "his seat (or dwelling) is at Nob," while Nob is generally given as "hill," from nabah, "to be prominent," not used in scriptural Hebrew. But there is another nabah, which is in frequent use, and from which nabi, "prophet," is derived: so that Nob may be more probably rendered "prophecy"; a not unsuitable name for the priestly town which Saul desolated, where the high priest had lived, and from which, therefore, divine oracles were given.
When we find, therefore, in the Thyatiran assembly, which those skilled in Apocalyptic interpretation do not doubt to foreshadow the Romish church, "the woman Jezebel, who calls herself a prophetess" and realize how much is based for Romanism on the claim of divine inspiration for the church, we need not wonder that Ishbibenob should be the first Philistine giant for faith to overcome. And here it is intelligible why Abishai the son of Zeruiah should have to succor David and slay the giant. Abishai is the "source of gift," which is Christ risen, but thus the fruit of the cross (of which Zeruiah speaks), but which, more than anything in Christianity perhaps, the church of Rome sets aside and dishonors by constantly repeated offerings which make it vain. "For Christ is not entered into the holy places made with hands, which are the figures of the true," -into which Rome’s masses would keep Him continually entering, -"but into heaven itself, now to appear in the presence of God for us; NOR YET THAT HE SHOULD OFFER HIMSELF OFTEN, . . . for then must He often have suffered since the foundation of the world," -which yet they agree He has not; "but now ONCE in the end of the world hath He appeared to put away sin by the sacrifice of Himself." (Heb 9:24-26.)
No offering without suffering, then; one offering once offered putting sin away; a Christ gone into heaven, not entering into holy places made with hands; and He "the father of gift" to His ransomed Church! Whereas in Rome none of these things are found, -Rome that would force Him to multiply His work on countless altars, put Him into the foul hands of worthless priests to answer to their wills, and as the sure result deny to His people all true knowledge of forgiveness, and, instead of "gift," sell them their meager pittances of church absolution, unavailing to keep them from paying in purgatory at last "the uttermost farthing."
No wonder that when Abishai comes to help in the strife, Ishbibenob’s "new" sword should be unavailing! New-forged it is, for all the antiquity of which it boasts, and not "the sword of the Spirit, which is the saying of God." This sword it cannot and dare not handle.
(2) Saph, as in common use in Hebrew, denotes "basin," or "door, threshold," and this (I suppose) is commonly accepted as the meaning of the second giant’s name. Young, however, gives "preserver"; while Simonis, collating with the Ethiopic, translates "extended, long, tall." If its derivation be from saphah, however, a meaning emerges so entirely in agreement with the connection here that we cannot hesitate to prefer it. Saphah has two meanings, opposed to one another, and yet in perfect spiritual harmony: it means either "to add," or "to take away." Saph may in this way stand for "addition," or "subtraction."
Now, in the case of Ishbibenob, we have had before us the false claim of modem Philistinism to the inspiration of the prophet, -to be the infallible oracle of God; and we should naturally expect in his brother giant to find some related pretension. Certainly, then, nothing is more nearly related to the claim of infallibilty than that of "adding" from time to time to the authoritative standard of Christian truth. Thus the apocryphal books were added to the canonical; tradition was added to Scripture; and doctrines many have been successively added to the creed of Rome, as the centuries have moved on. Saph is thus clearly another Philistine giant in close affinity with Ishbibenob. That these "additions" are real "subtractions" from the authority of Scripture, no one instructed in the Word can doubt. They are used to subvert some of its plainest teachings, as well as to take it out of the hands generally of the adherents of Rome. The numerical structure, again, is in perfect agreement with this meaning, as is plain: the number two is at once the number of addition and contradiction.
The slayer of the giant is more difficult to interpret; but "entanglement from Jah" seems to be the most satisfactory meaning of Sibbechai, and which would not be unsuited in application here: for this contradiction Of what is added to what they are made to supplement is indeed an entanglement from which the Romanist cannot escape. His "universal consent of the Church" cannot be found. "Fathers" contradict "fathers"; councils are against councils; pope against pope. It is only by bridling the witnesses that any evidence in favor of consent can be made to appear. Sibbechai is thus fairly the overcomer of Saph, and the type so read has consistency of meaning.
(3) In the case of the third giant the text of Chronicles is against that of Samuel, which seems to be an alteration from the other. In Samuel "Jaareoregim," which means "forests of the weavers," does not seem like the name of a man; while in Chronicles Elhanan is called the "son of fair," and the "oregim" ("weavers") may have crept in from the after-part of the sentence. It is possible, of course, that there may have been another Goliath the Gittite beside the one slain by David, but not very likely that Elhanan should have slain both him and (as in Chronicles) his brother also, and that these two exploits should be told separately, one in each book; while Beth-halahmi, "the Bethlehemite," in the one, comes suggestively near to "eth Lahmi" -Lahmi, in the objective case -in the other passage. Altogether, Chronicles would seem to give the correct text, though the Septuagint maintains both. A measure of uncertainty seems thus to be thrown over either reading, while some critics still hold to Samuel in preference to the other.
The numerical structure unites, however, here with the spiritual meaning to approve that text of Chronicles, which on other grounds and by the most satisfactory criticism is accepted as the true one. We must remember, as our guide in interpretation, that we are still in the line of the Philistine giant here. In this case Lahmi, which means "my bread," and under the number of sanctification, -consecrated bread, brings before us another of the gigantic errors of the Roman Babylon, and makes, with all that we have had before of these Philistine types, the picture well-nigh complete. A very small thing in itself may seem the matter of consecrated bread, but who knows not how largely it bulks in Rome’s idolatrous system? Her consecrated bread becomes; by that very fact, as she blasphemously asserts, the very flesh and blood, soul and divinity of Christ Himself; and upon every altar every priest of hers, with a grossness that is perhaps nowhere else equaled, makes and then eats the god he worships!
The special notice of relationship here may at first sight not be intelligible. Why should Lahmi be pointed out as the "brother of Goliath the Gittite," rather than Saph or Ishbibenob, who seem alike to have been his brethren? Remembering what Goliath stands for, the awful distance from God which is the fruit of unappeased wrath against sin, the magical results of consecration of the bread, however insane and evil in their nature, may seem little akin to this. In fact, it will be found that they are specially near akin. No part of Romanism more than this enables the Church to shadow the consciences of its devotees with awe and mystery, and subject mind and heart to a tyranny which knows no compassion, and whose penal sanctions are gathered from time and eternity alike.
Hence the destroyer of Lahmi is Elhanan, "God hath shown grace," and he the son of Jair, who "awakens." These two things, a soul awake and established in the grace of God, give deliverance from the visions and the terrors of darkness. It only needs courage to approach such spectres, and they vanish.
(4) The fourth giant has no name, but is distinguished by his form. The numeral (4) would indicate that we come now to practical walk, and a nearer view confirms this. The hands speak of work; the feet of walk: in both respects there is something supernumerary, like a sixth finger or a sixth toe, and this is eminently characteristic of Romish piety*; the "religious" life is something more than needful, and not super- but unnatural. It has not victory over the world, but flees it. It calls marriage a sacrament, but refuses it as a profanation; while another "sacrament" -penance -is only obtainable through sin! The number 5 is that of the feeble creature (4) with the almighty Creator (1), and of this the hands and feet, in their normal condition, bear witness; but this Romish 6, the number of Antichrist, destroys this relation: the creature walks not with his Creator, but subject to every kind of human and invented rule; and conscience is not before God but man. Thus again the destroyer of this perversion of nature is that which brings in God and His unrepented-of goodness to His creatures, -Jonathan, "Jehovah" -the Unchangeable -"has given"; and he the son of Shimea, "hearkening," -obedience to God alone. Here the series of giants and their overcomers alike is ended.
{*"Ad majorem Dei gloriam, -"for the greater glory of God," -the motto of the Jesuits, would illustrate this. -(S.R.)}
2. We have now David’s song of the deliverance to come, to which his "last words" are a necessary sequel. The first is, with but slight differences here and there, identical with the eighteenth psalm, and has, of course, the character of the psalms, in which prophecy is, as generally in the historic books also, typical, not formal, not announced as such, but is developed by the Spirit of God out of experiences in the soul and in the practical life, which are used as men use earth-distances to measure the heavens. In this, therefore, the identity between type and antitype is used and drawn out, while in the "last words" we have the contrast between these: they are distinguished from one another. We know well that both these things are needed throughout such histories, and require careful adjustment. The one encourages us by present realization of the blessing to come; the other prevents unfounded expectations from this, and carries us on in patience of hope to the divine fulfillment.
(1) The character of the psalm already spoken of accounts for a necessary dimness of outline when applied simply to David and the circumstances of his life and reign. These seem often exaggerated, and so far falsified, and the language used is often brought forward to disprove the Davidic reference, or else is ascribed to mere oriental hyperbolism. In this way the word of God is dishonored doubly, and a principle established by which all prophecy is degraded by mean and trivial interpretations, which are justified by the plea of eastern conceptions and manners of thought. It is plain that the question comes to be whether Scripture is the word of Him that cannot lie, or the very fallible word of men who had not even learned the soberness of nineteenth century thought and diction. No true faith will hesitate for a moment in its answer to this.
We propose a fuller examination of the psalm when, the Lord willing, we come to it in the book of Psalms. It will be sufficient here, therefore, to indicate its general meaning. There are seven sections, beginning and ending with the praise of God as the rock of faith and the great Deliverer of His people. Between these two we have the sufferings and deliverance of David from His enemies idealized and enlarged so as to speak of the Great Sufferer and the deliverance in which we rejoice all, and forever shall rejoice, culminating in the rule of an absolutely righteous King over both Israel and the Gentiles: One whom in this character David will presently assure us he too little resembles. To this rule we yet look forward and not backward: it is, thank God, -though David’s may be the shadow of it, -not a memory of the past but a vision of the future.
(a) Like the song of Moses, the song of David begins and ends with God. Every true song must. "Of Him, and through Him, and to Him, are all things"; and there can be no true joy which does not recognize the truth of this. In the flux and reflux of things here, God is alone what His name Jehovah recognizes, the One abiding. If the permanency of natural laws alone saves us from confusion of mind and uncertainty as to all our actions, the abiding confidence and security of faith are that God is a rock. The deliverances of one’s life are but the freshly emphasized assurances of this: the refuge remains to us while the storm still rages; the Voice that calms it says to our importunate cry, "O ye of little faith, wherefore did ye doubt?"
(b) In the second part David, hunted by Saul, is only the foreground of a darker picture in which Messiah may be discerned in Gethsemane and on the cross. With David the deliverance was from death, for the Lord out of death; and such a death as for a righteous man had not a likeness. Here the indefiniteness of details helps the fuller application.
(c) But, in the third section, and with the resurrection of Christ before us, we find it still more impossible to stop short of Christ. The banded powers of earth and hell were there scattered the quaking ground and the rent graves bore witness to the intervention of God. There is nothing in this description which cannot be, without strain, applied to the true David, the Beloved, who could indeed say, He delivered me because He delighted in me."
(d) In the fourth section, under the number of testing and practical walk, we have the reason for God’s intervention, and the justification of His delight. And here the clear and emphasized declaration of righteousness suits, in fact, only One. He alone could say of God, "I do always the things that please Him"; and this is, above all else, what is needed for the King that God approves, and the world needs. Spite of what might be the general character of David’s reign, we know well that he could not pretend to this. Here, again, David was but the shadow, and not the perfect image of the true.
(e) Now we have the execution of judgment, and the putting of enemies under His feet, and thus from the resurrection go on to the appearing of Christ. We have but to look at the book of Revelation to see how the Lamb will be the warrior; and this is in accord with Isaiah and the prophets generally. Not only is the Lion of the tribe of Judah the Lamb slain, but the Lamb slain is no less the Lion. We think this in opposition, perhaps, to the character of Christ, while yet we recognize that all judgment is given to Him because He is the Son of man. Judgment is what the world needs and must have. Those that destroy the earth must be destroyed. Love can strike in behalf of the loved. And here again the judgment goes beyond the type in David, to reach the Antitype.
(f) Finally here we have One delivered from the strivings of "My people" (Israel), and becoming the Head of the nations. Power is there before which all must bow, even strangers in heart, who finally are exposed and doomed: "Strangers fade away, and are afraid out of their close places." It is to be remembered that the spirit here is Davidic and not Solomonic, -righteous rule putting down evil, rather than the peace that follows it. As a consequence —
(g) The seventh section is rather indicated than outlined. The continuance of blessing is "to David and his seed for evermore," -the maintenance of the throne in the hands to which it has been trusted. Safe and blessed hands we know these are, and rest to the heart it is to recognize them: but we read this into the picture from elsewhere; we must go elsewhere to find it.
(2) David’s last words, as already said, show us what the song does not, the contrast between type and antitype; and there is correspondingly much greater brightness. It is when David becomes simply a Voice like the Baptist, to speak of Another, that all the sweetness and melody and divine character of this voice is found. David reminds us here of his own lowly origin, and of the grace that raised him up. He is the anointed of the God of Jacob, the One whose glory it is to bring out of the poorest material a vessel for His praise. As the anointed thus, he is rather Israel’s "sweet psalmist" than her king. And so assuredly our hearts deem of him: what is the king in comparison with the psalmist? And no wonder: for here David is but the channel through which God’s own living water has flowed to the lips of the thirsty ever since: "The Spirit of Jehovah spake in me; and His word was on my tongue."
Sweeter now therefore than the former utterance, though it may be the same theme still, is this of a "righteous Ruler over men, a ruler in the fear of God!" It is now not even simply the Spirit of God speaking through the experiences and in the faith of a divinely constituted instrument, but a direct revelation: "the Rock of Israel spake to me." Upon that divine revelation David himself rests in faith amid all within and around that may seem adverse to it.
Yet the vision is abrupt, enigmatical; not in itself, indeed, but in its application. This it receives from the lips of the dying king, with the sunset radiance in his eyes. As the world darkens heaven brightens: can he mistake whence the darkness, whence the brightness, is? We shall hear presently his testimony.
"A righteous ruler over man!
A ruler in the fear of God!"
The second thing is here the first foundation of character, as is plain: the only morality worth calling that is the fruit of godliness; the creature place truly kept, the right relation of a soul with its Creator insures all other relations to be right.
When we consider WHO it is that will fulfill this, we may well be amazed. The Word made flesh, a Divine Being in this creature place to teach us the goodness of it: not simply on the throne, but filling the lowliest places on the road to this, which is the reward of absolute perfection in all these; proved Master of Himself, and so fit to be, as none else, the Master of others. And there is much more than this behind it, a deeper depth than ever known by a righteous man beside, a motive of divine love to reach and bring up the captives of sin and the heirs of death, and bring them by his sacrifice to glory!
What must be the kingdom of such a king? Is there -has there ever been -a kingdom of earth that could be in anything but contrast with it? His own words have presented this contrast between the prizes for ambition found in the one and the love-service of the other: "ye know that the princes of the Gentiles lord it over them, and their great ones use authority over them; but it shall not be so among you, but whosoever desires to be great among you, let him be your minister, and whosoever desires to be first among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."
Thus the blessed consequences: —
"Even as the morning-light when the sun arises,
A morning without clouds;
From the brightness after rain
The herb springeth from the earth."
No more absolute lordship is there than the sun exercises over the earth, none in its sphere more beneficent. The tenderest plant is served by it. By it the showers that refresh are drawn up from under the whole heaven and rained down again. With it rule is surely service. And the sun is Christ’s image, the glory of the light (which God is) upon a material candlestick. But the sun exists not for itself; and the tiniest creature bathes as freely in its brightness as the mightiest.
David’s heart is in his eyes as this vision beckons him. He sees clearly that all his glory and the glory of his house count for nothing here. Amnon, Absalom, have died their deaths of shame; his successor is the child of his own transgression. What hope in nature? None, save from the covenant of the unchanging God: —
"Although my house be not so with God,
Yet He hath made me an eternal covenant,
Ordered in all, and sure:
For this is all my salvation and all of delight,
Though He maketh it not to grow."
For there seems indeed no hope: less and less only as man’s history lengthens. The power of sin, the subtlety and might of Satan, have seemed after all divine deliverances and triumphs again to revive and make of the fairest work the saddest ruin. Every successive dispensation has ended in worse failure than the previous one. Does it not seem as if the salvation of the earth, and the long desire of good in it, were a plant which even God "made not to grow"? Could David have looked over the long gap of time since his day, would he have been encouraged with the progress made? No, it is but the covenant, the eternal covenant, that encourages us yet. God must intervene; judgment, long delayed, must come: —
"And the sons of Belial shall be all of them as thorns thrust away,
Because they cannot be taken in the hand;
And the man that will touch them provideth himself iron and wood of a spear,
And they shall be burned up with fire, so as to cease."
Thus faith and love acquiesce in the judgment which alone can free the earth from its long chain. "Let grace be shown to the wicked, yet will he not learn uprightness." "When thy judgments are in the earth, the inhabitants of the world shall learn righteousness."
3. We have now the list of David’s mighty men, with some special examples of their prowess, mostly against the Philistines. They read, when spiritually rendered, like a leaf out of the book of accounts in the day fast approaching, when every one shall have his praise from God. The words of the apostle, when referring to it, are much more penetrating than appears in our common version of 2Co 5:10. It is not simply, "we must all appear before the judgment-seat of Christ," but "we must all be manifested." And this is what the record here suggests. Most of it is simply a list of names, which, of course, therefore, as we must read them, stand for persons, not merely for deeds. And the deeds themselves which are related are such as we realize cannot be exceptional or accidental, but show what the men were that did them. They are, of course, David’s men, and their deeds are deeds of war entirely. They are not in that way a full sample even of what will come out in the day of Christ. Probably no sufficient sample could be given us. Probably, also, in the condition of the world in which we are, the most characteristic exhibition of Christ’s people that could be given would exhibit them as soldiers. In their power over the terrible power of the enemy is proved their devotedness to Christ, (against whom all his efforts are directed,) and thus to His people, His representatives in the world. Not that the spirit of strife is the Christian spirit: far from it. The dove would flee far, if it were not held by its affections; and these brought the Lord Himself into the place of sorrow and conflict, who is still the Captain of salvation, and leads His people through fields He Himself has passed through. The very table He spreads for us is in the presence of our enemies." His love is a banner over us. The inheritance which belongs to us can be attained only by a struggle, not indeed with flesh and blood, but with "principalities and powers, with the rulers of the darkness of this world, with spiritual hosts of wickedness in heavenly places." Bye and bye, how the lists will shine with the names of God’s heroes whose histories have never been written in this world, but whom the King will greet as friends to Him well known!
When we turn to the record here, however, it is disappointing to find how little we can make of it. The record itself seems as if it had been torn out of the hands of contestants, and come down to us with the marks of war upon it. There are difficulties as to the text, difficulties as to the parallel accounts which we find in Chronicles, difficulties as to the meanings of words and of names. Little meaning of any value seems ever to have been seriously attached to what is here; and accordingly as we find here, the mistakes of copyists and commentaries have been allowed to accumulate, and little believing work has been done to rectify them.
(1) In the case of the first and highest in rank here, in the single verse which relates his deeds, almost every word is in question. The name, if it be a name, here Josheb-basshebeth, or, as in the common version, "he that sat in the seat," is in Chronicles (1Ch 11:11) Jashobeam, "the people return," or "shall return." The "Tachmonite" is there written "Hachmonite," or rather "the son of Hachmoni," (the wise). The words "he is Adino the Ezrite" are variously read or disputed over. "His delight is in the spear," "his brandishing of" or "smiting with the spear" have been suggested, hut the meaning of the last word is quite doubtful, and its strongest support is from the parallel place in Chronicles, where the word used is quite different, "he brandished his spear." If we do not accept this, then the connection with the following words "against eight hundred" has to be arbitrarily supplied. Finally, Chronicles substitutes three hundred for eight hundred.
Out of all this it is hard to gather any meaning fully to be relied on. The text in Chronicles is easy, and the substitution of it as a whole would simplify things; but who can assert that the one passage was ever identical with the other? Names especially varied much among the Hebrews, and seem to have been used with a certain latitude, so that no one could say that Jashobeam and Josheb-basshebeth were not alternative names for the same person. In this case there arises a possible spiritual significance for the foremost of David’s warriors so suitable apparently to all the connection, that it claims at least to be suggested. It is the spiritual meaning that should surely give us largest help amid difficulties so great and many as we find in this place.
"One sitting in the seat," (or "abiding in the abode,") is the meaning of the first name here; and the numerical place would easily attach to this the thought of power shown in persistence, -continuance in the place belonging to him. If we think, as we must in connection with the typical meaning, of Christian warfare in its highest character, then we must undoubtedly go to the epistle to the Ephesinus for the account of it: thus to that conflict with principalities and powers in the heavenly places, of which the epistle speaks. But as the prelude to this and the necessary introduction to it, Ephesians brings into the place itself which is, as it were, the place of the conflict. God "has raised us up" -with Christ from the dead, says the apostle, "and made us sit together in heavenly places, in Christ Jesus." (Eph 2:6.) Here is undeniably a "sitting in the seat" essential to the highest, that is the Christian, warfare: and the maintaining of this place, -the abiding in it, -is the grand necessity for spiritual triumph. The place every believer has. The practical abiding in it, -ah, how little is this to be seen! How few among Christians know the meaning of it! How few among those who know it as a doctrine, know its power in the soul! How few of these, once more, abide in the place in which divine grace has set them!
Josheb-basshebeth, then, may well be the Hachmonite, the "Wise," and with that the prince of warriors. Who will question, that know in any wise, what these things mean?
The second name is that of Eleazar ("help of God") the son of Dodo ("his Beloved") the Ahohite (brotherly?) Here, also, Chronicles differs from Samuel. Instead of being only one of the three mighty men with David, when they defied the Philistines," -in which case one would expect the others to be noticed in the action, -Chronicles simply represents him as being "with David at Pas-dammim, and the Philistines assembled there" to battle. Here, however, Chronicles seems to have a gap in the text, which thus ascribes the action of Shammah (whom it omits) to Eleazar. Single-handed, as it would appear from the narrative here, he smites the Philistines till his cramped hand cleaves to his sword-hilt. The people, who were absent from the battle, returned only to the spoil. Thus Jehovah through him wrought a great deliverance; and this the number seems to emphasize.
Shammah’s deed, on the other hand, in accordance also with the numeral, is a work of resurrection. The Israelites are not merely absent: they have fled. His own name means "astonishment," and he is the son of Agee, perhaps "sprout," the Hararite, or "mountaineer." Words such as these are capable of easy combination in relation to the lesson of his acts. The power of revival is found in him who has learned amid the difficulties of a rugged path the awe of the God of resurrection.
(2) The power of God is manifest indeed in the exploits of these first three; we now find a second three, at first unnamed, but the two names that follow, Abishai and Benaiah, reveal two of the number. The third is unknown, and probably not one of the thirty-one that follow, who thus with these two threes make up the total of thirty-seven given at the end.
But this second three should thus have a different lesson for us from the first. Accordingly, while the power of God is still manifested, it is less prominent in these, while the tender sympathy with David shown in the next exploit may well speak to our hearts of Christ’s delight in our fellowship with Himself. It is striking, too, that now first we find, instead of merely individual exploits, fellowship with one another. The chivalry of the act (as men would say) is magnificent. There is no common need that appeals to them; there is no danger such as would make men brave a world in arms; David’s thirst even could be as effectually quenched with water from many another well beside that of Bethlehem; even that expressed wish would never, with the risk involved in its fulfillment, have been seriously uttered: it was but the sigh of a heart escaping from the burdens and sorrows of late so heavy, back to the days that were, to the fresh breezy hours of simple childhood, and the joys that, after all, never could be revived. It was not the water of Bethlehem, after all, that could satisfy David’s soul. Ask him did he really mean it, it would be found but one of those passing illusions by which for a moment a strong man may willingly allow himself to be deceived, but which can last but for a moment. An impassable gulf separates the man of today from the child of yesterday: could you bring back the whole surroundings you would accomplish nothing, except you could bring back, as you cannot, the child that moved among them. Bring them back, and you only make him realize the more, with a sharpened pain, that it is only in his sorrow he can be now the child: its joys are passed forever.
They do not stay to think of all this, nor ask if he means it seriously, as he does not. With a devotion sublime in its utter recklessness, they think but that they can give this water he so longs for to the lips of the "beloved" one they serve, and serve now the more joyfully in a service he never has commanded, -which he never would command. What is the Philistine host, that it should stand between David and the well of Bethlehem? The very slightness of the object of desire makes it perhaps seem but the more impossible that it should be denied him. With dauntless heroism they break through the enemy’s camp, and the water for which David longed is here: let him drink and be satisfied.
But David dares not drink. The glory of that deed of love falls on him with an awe that humbles as with the sense of the divine presence. This love stronger than death, -this peril of life to gratify but a passing desire of his heart, -he is not worthy of it, must not accept it: God alone is worthy of it, God alone should have it. He pours it out before Him with disclaiming words that come to us with the claim of another "Beloved" upon us, carrying us from type to Antitype, to One human and yet divine, to One who has shown us Himself a love, which is henceforth the pattern of all other: "hereby perceive we love, because He" not risked, but "laid down His life for us." David disappears from our gaze, and Christ our Lord is before our souls.
Passing from type to Antitype, we see how great the contrast is and must be, amid all the resemblance. All that is trivial, passing, mistaken even, and that even in that very character appeals to and affects us in the story before us, can of course have no place in the higher application. Yet this only makes the lesson for us so much the fuller, so much the more solemn, so much the sweeter. Our David has cravings and longings of heart, which need also the water of the well of Bethlehem for their satisfaction; -no passing desires, but, as His nature is, abiding, perfect, necessary to His perfection. Is it not the water, living water, whose spring is at the outgoing of the Father’s "house of bread," -which He longs to receive from us; wherein He finds but the fruit of the travail of His soul, and with which alone He can be satisfied?
Moreover, like this expressed wish of David, which never was a command, nor intended to be, if we are to reach any worthy thoughts at all, we must distinguish between commands that are laid upon us (which there are), and His "word," which shows us what is in His heart, and in receiving which we come into intelligent communion with Himself. So the Lord in His last words with His disciples expressly, distinguishes. (Joh 14:21; Joh 14:23.) Commands may be given to servants only,who are never admitted into the secrets of the heart, but the words which are spoken as to friends claim also response, and will find response, from the truly devoted. Not "what must I do?" but "what may I do?" is the expression of attachment to His Person; and so only can we be in sympathy with the act of the mighty three.
But then, if we will act in this spirit, -if we have this spirit, -we shall find the world a hostile world to Christ. Yes, and not the world only -but right in the way, barring the way, to the well of Bethlehem, we shall find the Philistine camp, the host of natural men that have intruded into spiritual things. We must be prepared to break through the entrenchments of tradition, formality, worldliness in religious guise, if we are to gratify the Lord’s longing for us. And shall men take their lives in their hand for men after this manner, and the world have its heroes of self-sacrifice, and the love that passeth knowledge have no fit return?
Abishai and Benaiah, as two of these three mighty men, express in their names correspondingly this fellowship with Christ. The father of gift," as we have already seen, may speak even of Christ Himself in resurrection receiving gifts for men. And there are almost always in these histories secondary applications of such things in which it is shown how those who look on Christ’s unveiled face are changed into His image. Thus the knowledge of Christ as the source of gift becomes in us fruitful in forming in us this image. A dewdrop may thus shine with the image of the sun. Nor need we wonder that still what is recorded is a history of conflict. It must needs be so while Satan rules the world.
Benaiah the son of Jehoiada means "Jah builds" with all the perfection of "Jehovah’s knowledge"; but the least of His people are called now to be builders too. As to his exploits we may be little able to speak at present. We are moving among things that have been so little supposed in general to contain any spiritual meaning, that the only wonder is with the light and little labor thus bestowed on them, to have seen so much. More and more, as we learn nevertheless to question, will the answer come.
(3) Of the thirty (thirty-one), known only by their names, little can be said also till they have been more minutely studied. Chronicles, it is well known, though giving practically the same list (1Ch 11:1-47), with additions at the end, differs yet very considerably when we come to details. It is just in such lists as this also, dry and barren as they have been suffered to remain through our negligence, that we may expect to find textual errors abounding. There are evidently many, though variations in lists in general identical are, of course, not necessarily such. Let the people of God study His word; dig deep, and expect much; and we shall soon have few such utter gaps in our knowledge as for the present we have to lament here.
4. We end with the divine overcoming of man’s sin, -a suitable and beautiful ending for such a history. God is the great Overcomer. The Lamb is the perfect expression of this, and in that double way in which God works, governmentally and in the nearer personal action of His grace. Both things we find in the chapter before us.
The state of Israel is such that God is provoked to anger against them, and out of this comes the thought which God permits to be suggested to David, to number the people. It is a military order, clearly having respect to their strength for war, and which shows the spirit dictating it, a spirit in which king and people shared alike. The victories abroad, the growth of a petty kingdom hardly able to preserve its independence of the nations round it, into an empire, -had no doubt intoxicated them with pride and ambition. And pride is the giant sin of a fallen nature, the essential evil, man lifting himself up, even against God. It is the typal sin, therefore; and against which God must, in very mercy, show Himself. He therefore exhibits it, and smites upon it. So plainly is it manifest, and yet so blind is the one actuated by it, that Joab sees at once the evil which David cannot see. He demurs to the numbering, shirks it as far as possible, but is overborne by the king’s mandate. The sum of the people is delivered to the king; and only then does his conscience awake to the meaning of what he has done. Little, after all, would it seem in man’s eyes; but God seeth not as man seeth.
Word comes, therefore, to David through Gad his seer, offering him his choice of three modes of chastisement: three years of famine, three months of flight before his enemies, three days of pestilence. The number is that of divine holiness and manifestation. David beautifully chooses (yet how could he do otherwise?) to fall into God’s hand, the mercies of which he knows; and the pestilence comes upon the land.
The blow is heavy, for it is needed; and yet rightly has David counted on his Lord. It is from the Lord’s own grace that the staying of the evil comes. "When the angel stretched forth his hand over Jerusalem to destroy it, Jehovah repented Him of the evil, and said unto the angel that destroyed the people, It is enough: stay now thy hand. And the angel was by the threshing-floor of Araunah the Jebusite."
Government has done its needful work, and now the story of divine grace begins. And where should grace be shown as God would show it, but in the case of one of the chief of sinners? Araunah is a Jebusite, one of the Canaanite races of the land, long since under the curse, and a Jebusite, a "treader down" of God’s royal city.
Now God was treading down; not ruthlessly as a destroyer, however, but as threshing is accomplished under the feet of the patient ox, where, with all the roughness of the process, the precious grain is sought and secured, -God’s harvest, if man’s the blessing. Judgment thereafter goes not beyond the "threshing-floor." There it halts, stayed by the pity of God, and Araunah ("filled with lamentation"?) receives his divine name Aranjah, "the singing of Jah"! How gloriously is the Lord’s story of God’s reception of His prodigals anticipated here! -a joy, not of man, but of God: "He will rest in His love; He will joy over thee with singing"! What music, touching all the chords of nature with the ecstasy of its blessedness, and penetrating with its divine sweetness all the harmony that it awakens round, this music in the heart of God! What a close for a history such as this has been! God’s victory it surely is, over man’s sin, -over man’s enmity and pride and unbelief. God is God, and all that man has done against Him only has brought out the more the meaning of this. Not in Israel alone, not alone in the full tide of the earth’s praise hereafter, -no, not alone in the songs of the redeemed in heaven, will be the sufficient answer to this, which shall fill the universe of the unfallen also with ceaseless joy and praise. The throne of God shall be thus forever also the "throne of the Lamb." If the glory of God be seen in its splendor in the Jerusalem of God, the Lamb shall be the lamp of its display.
To one who knows the inefficacy of the legal sacrifices, and yet how God by this very inefficacy only pointed men forward to the true offering that was yet to come, it will not be strange to find that David does not here offer sin- or trespass-offering. Burnt-offerings and peace-offerings only are enjoined and offered. The place of offering is purchased for fifty shekels of silver, in which we once more see the full responsibility of man recognized, and the debt to divine government completely met. David for a moment here stands forth again as the type of Christ our Lord, meeting, as alone He could, the whole claim of God, the whole due of sin. Thus the book closes fitly, with the lustre of such a vision for the anointed eyes of faith.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v15 Exploits During the Philistine Wars
Exploits During the Philistine Wars
v. 15. Moreover, the Philistines had yet war again with Israel; and David went down, and his servants with him, his standing army, his heroes, and fought against the Philistines; and David waxed faint, he was overcome with weariness.
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v. 16. And Ishbi-benob, which was of the sons of the giant, one of the giant race of the Rephaim, to which also Goliath belonged, the weight of whose spear weighed three hundred shekels of brass in weight, that is, the brazen head of his lance weighed about eight pounds, he being girded with a new sword, thought to have slain David.
v. 17. But Abishai, the son of Zeruiah, one of David’s commanders, succored him, and smote the Philistine, and killed him, thus saving the life of David. Then the men of David swam unto him, saying, Thou shalt go no more out with us to battle, not take part actively in battle, that thou quench not the light of Israel, for so David was regarded by his men, as a symbol of Israel’s life in fortune and honor.
v. 18. And it came to pass after this that there was again a battle with the Philistines at Gob, probably a small place near Gezer; then Sibbechai the Hushathite, a general in the standing army, slew Saph, which was of the sons of the giant, also a member of the ancient giant race.
v. 19. And there was again a battle in Gob with the Philistines, where Elhanan, the son of Jaare-oregim, or simply Jair, 1Ch 20:5, a Bethlehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver’s beam.
v. 20. And there was yet a battle in Gath, where was a man of great stature that had on every hand six fingers and on every foot six toes, four and twenty in number; and he also was born to the giant, he was likewise a member of the giant race.
v. 21. And when he defied Israel, as Goliath had done in the Valley of Elah, 1 Samuel 17, Jonathan, the son of Shimeah, the brother of David, slew him.
v. 22. These four were born to the giant in Gath and fell by the hand of David and by the hand of his servants, for they were killed by the heroes of David while he was their commander in the field. David here appears as an example to all believers, for they all should work while it is day; for the night cometh when no man can work.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv15, 18, 20 This is the name of a man. (See: How…
Ishbi-Benob
This is the name of a man. (See: How to Translate Names)
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three hundred shekels
"300 shekels." This is about 3.4 kilograms. (See: Biblical Weight and Numbers)
Abishai son of Zeruiah
Abishai and Zeruiah are names of men. See how you translated these names in 2 Samuel 2:18.
you do not put out the lamp of Israel
The "lamp of Israel" is a metaphor that refers to David's leadership and the idea that if David were to die, the people of Israel would have no clear direction. (See: Metaphor)
translationWords
Philistines
Israel
David
descend
bronze
spear
sword
oath
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv15–19 21:15-22 The extended account of battles with the Philistines…
21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39).
21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.