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Now these be the last words of David. A long interval separates this psalm from the preceding. The one was written when David had just reached the zenith of his power, and, when still unstained by foul crime, he could claim God's favour as due to his innocence. These last words were David's latest inspired utterance, written, probably, towards the end of the calm period which followed upon his restoration to his throne, and when time and the sense of God's renewed favour had healed the wounds of his soul. David the son of Jesse said. It was probably this account of the author, and its personal character, which caused the exclusion of this hymn from the Book of Psalms. It seemed to belong rather to David's private history than to a collection made for use in the public services of the temple. Said. The word is one usually applied to a message coming directly from God. It is used, however, four times in Num_24:1-25. of the words of Balaam, and in Pro_30:1-33. of those of Agur. The solemnity of the word indicates the fatness of its inspiration. The sweet psalmist; literally, he who is pleasant in the psalms of Israel. David might well claim this title, as, under God, we owe the Psalter to him.
2Sa_23:3, 2Sa_23:4
He that ruleth, etc. This rendering of the Hebrew is very beautiful, and fit to be graven on the hearts of rulers. There is often almost an inspiration in the renderings of the Authorized Version. Grammatically, nevertheless, the psalm declares the blessedness of the king who is just, and may be translated as follows:—
"He that ruleth over men righteously,
That ruleth in the fear of God—
And as the morning light shall he be,
when the sun riseth,
A morning without clouds;
Yea, as the tender grass from the earth,
from sunshine, from rain."
A king who rules his people justly is as glorious as the sun rising in its strength to drive away the works of darkness, and give men, by precept and example, the light of clear knowledge of their duty. But the last metaphor is especially beautiful. In the summer, vegetation dries up under the burning heat of the sun; all is bare and brown, and a few withered stalks of the coarser plants alone remain. But when the rains come, followed by bright sunshine, nature at one burst flashes into beauty, and the hillsides and plains are covered with the soft green of the reviving grass, through which myriads of flowers soon push their way, and clothe the landscape with bright colours. So a just and upright government calls into being countless forms of human activity, and fosters all that is morally beautiful, while it checks the blighting influences of unregulated passion and selfish greed.
2Sa_23:5
Although my house, etc. The rendering of the Authorized Version is that of the ancient versions, and is to be retained. David could not but feel that his house was too stained with sin upon sin for him to be able to lay claim to have been in fact that which the theocratic king was in theory, and which David ought to have been as the representative of Christ, and himself the christ, or anointed of Israel's God. But most modern commentators take the negatives as interrogative, and, therefore, as strong assertions.
"For is not my house so with God?
For he had made with me an eternal covenant,
Ordered in all things, and secure:
For all my salvation and all my desire,
Shall he not make it to grow?"
But surely David had failed in realizing the better purposes of his heart, and it was of God's good pleasure that the covenant, in spite of personal failure, remained firm and secure.
2Sa_23:6, 2Sa_23:7
The sons of Belial; Hebrew, belial; not a proper name, but a word signifying "worthlessness," and especially vicious worthlessness (see note on 1Sa_1:16). It is from this worthlessness that opposition arises to the just king, and he reco gnizes it as that which thwarts his efforts. The words may be rendered ¯
"But the ungodly are as thorns, to be all of them thrust away;
For they may not be taken hold of with the hand.
And the man that would touch them
Must arm himself with iron and the staff of a spear;
And they shall be utterly burned with fire unto nothingness."
The vicious worthlessness which opposes righteous government must be treated like thorns, too prickly and sharp pointed for gentle dealing. They must be torn up by an iron hook fixed to the end of a spear-handle, and then burnt. The word translated in the same place in the Authorized Version is rendered by Jerome "even to nothing;" and it is just the sort of phrase for which his authority is greatest; for he went to Palestine, and remained there several years, to study the language under Hebrew teachers on the spot. The Septuagint must have had a different reading, as it translates "their shame."
2Sa_23:8
These be the names. A similar list is given in 1Ch_11:10-47, with several variations, and sixteen more names. It is given there in connection with David's elevation to the throne of all Israel, and the conquest of Jerusalem. Such catalogues might possibly be revised from time to time, and new names inserted as there were vacancies caused by death. And this seems to have been the ease with the list in Chronicles, which contains the names of all who were admitted during David's reign into the order of the mighties. The present is the actual list of the order as it existed on the day when David, at Hebron, was anointed king over all the twelve tribes. And we can well conceive that, on so grand an occasion, David founded this, the first order of chivalry, and gave his thirty knights, as they would be now called, their special rank and high privileges. The Tachmonite. This verse is extremely corrupt. A man could not be a Tachmonite and an Eznite at the same time. In the Revised Version the corruption is confessed in the mildest terms, but there is something painfully ludicrous in giving Josheb-basshebeth as the man's name. The reading "Jashobeam the son of a Hachmonite," in 1Ch_11:11, is confirmed by 1Ch_12:6, where Jashobeam is mentioned among those who joined David at Ziklag, and by 1Ch_27:2, where we find him appointed commander of the first brigade of twenty-four thousand men. The error in the present text arose from the scribe's eye being misled by catching sight of basshebeth in the line above, it being the word translated "in the same place" in the Authorized Version. He Adino the Eznite. These unmeaning words are a corruption of the right reading preserved in Chronicles, "he lifted up his spear." The number of men whom he slew at one time is there stated as having been three hundred; but, as Abishai accomplished this feat, and yet held only inferior rank, eight hundred is probably right. And possibly it is not meant that he slew them all with his own hand, though that is quite possible. He was chief of the captains. The word for "captain," shalish, is derived from the numeral "three;" and probably it was the title of the three who formed the first rank of the mighties. But in course of time it seems to have been applied to the commanders of the body guard (2Ki_10:25); and we find Bidcar so styled when in personal attendance upon Jehu (2Ki_9:25); and Pekah used the opportunities afforded by this office for the murder of Pekahiah (2Ki_15:25). It is not used of military officers generally. Those admitted to the list were evidently the outlaws who had been with David in his wanderings and at Ziklag. They now received their reward, and became, moreover, the stay of David's throne. It is their past history which accounts for the strange composition of the list. A large number came from Judah, and especially from Bethlehem. Several are David's own relatives. Seven towns or families furnish sixteen out of the whole list. We find a father and his son, and pairs of brothers. There are, moreover, numerous foreigners—Hittites, Ammonites, Moabites, a Syrian from Zobah, and Gideonites, descended from the aboriginal inhabitants of the land. Such a list would have been sorely resented had it not been formed out of men who had earned it by their past services and their fidelity to David.
2Sa_23:9
Dodo. The Hebrew has Dodai, and "Dodo" is a mere correction of the Massorites to bring the name into verbal agreement with 1Ch_11:12; but in 1Ch_27:4 he is called Dodai, and we there find him in command of the second division of the army. For "Dodai," however, we ought to read there "Eleazar the son of Dodai." Ahohite; Hebrew, the son of an Ahohite, and probably a member of the family descended from Ahoah, a son of Benjamin (1Ch_8:4). He would thus belong to the most warlike tribe of Israel, though not mentioned among the Benjamites who joined David at Ziklag (1Ch_12:1-7). He joined him, apparently, at an earlier date. That were there gathered together. The word "there" implies the previous mention of some place, and though the text in the parallel passage in Chronicles is more corrupt than that before us, it has, nevertheless, preserved the name of the spot where the encounter took place. In Chronicles the name of Shammah is omitted, and his achievement is mixed up in a strange fashion with that of Eleazar. Here the two heroes have each his separate record, and it is only on minor matters that the text there is more correct. Restored from the readings in Chronicles, the narrative is as follows: "He was with David at Pas-dammim, and the Philistines were gathered there to battle, and the men of Israel were gone up: and he stood (that is, made a stand) and smote," etc. Pas-dammim is called Ephes-dammim in 1Sa_17:1. It was situated in the valley of Elah, and, as being upon the border, was the scene of numerous conflicts, whence its name, "the boundary of blood." It was there that David slew Goliath. Were gone away; Hebrew, went up; that is, to battle. The idea that the Israelites had fled is taken from the parallel place in Chronicles, where, however, it refers to Shammah's exploit. In 1Sa_17:9 and 1Sa_17:11 there, the phrase, "the Philistines were gathered together," occurs twice, and the scribe, having accidentally omitted the intervening words, has confused together the exploits of Eleazar and Shammah. In this battle Eleazar withstood the Philistine onset, and smote them till his hand clave to his sword hilt. Many such instances of cramp are recorded, and Mr. Kirkpatrick, in his commentary, quotes one in which the muscles of a warrior's hand could be relaxed, after hard fighting, only by fomentations of hot water.
2Sa_23:10
Victory; Hebrew, salvation; and so also in 2Sa_23:12 and 1Sa_11:13; 1Sa_19:5. Returned after him. This does not imply that they had fled, but simply that they turned in whichever way he turned, and followed him. Battles in old time depended very much upon the prowess of the leaders.
2Sa_23:11
Into a troop. Josephus renders it "to Lehi," the scene of Samson's exploit. The word is rare, but occurs again in 2Sa_23:13, where, however, we find in Chronicles the ordinary name for a host substituted for it. The Revisers have retained in the margin, "or, for foraging:" but its occurrence in Psa_68:10, where it is tendered "thy congregation," and in the margin of the Revised Version," troop" makes it probable that" troop" is the right rendering here. Lentiles. In 1Ch_11:13, "barley." The difference is probably caused by a transposition of letters. The Philistines seem to have made this incursion in order to carry off or destroy the crops of the Israelites.
2Sa_23:13
And three. The Hebrew text has "thirty," for which both the Authorized Version and the Revised Version silently substitute "three," as is correctly given in Chronicles. The absence of the article shows that these three were not Jashobeam, Eleazar, and Shammah, but probably Abishai, Be-naiah, and another whose name and exploits have been purposely omitted both here and in Chronicles. Apparently this narrative, so interesting as showing the fascination which David exercised over his men, is given as having led to the institution of this second order of three in the brotherhood of the mighties. In the harvest time. The Hebrew is "to harvest," but in 1Ch_11:15 "to the rock." As the preposition used here cannot mean "in," this is probably the right reading. In this ease, also, it is the similarity of the words that has led to the con. fusion. Is it possible that these lists were taken from very old and worn catalogues, which it was very difficult to decipher?
2Sa_23:14
An hold; Hebrew, the hold. The definite article here and in 2Sa_5:17, and the mention of the Philistines as being in the valley of Rephaim, seem to indicate that David had abandoned Jerusalem upon the invasion of the Philistines, and sought refuge at Adullam (see note on 2Sa_5:17). In its neighbourhood is an isolated hill, on which, probably, was a frontier fortress, in which David prepared to defend himself.
2Sa_23:15
The well of Bethlehem, which is by the gate. Bethlehem is now supplied with water by an aqueduct, and the wells close to the town have ceased to exist. The cistern of "deep, clear, cool water," descsribed by Ritter, in his 'Geography of Palestine,' and now called David's Well, is three quarters of a mile to the north of Bethlehem, and too distant to be that which David meant.
2Sa_23:16, 2Sa_23:17
Brake through the host (or, camp) of the Philistines. The Philistine camp was pitched in the valley of Rephaim, and to reach Bethlehem, which was more than twenty or twenty-five miles distant, these three heroes must pass close to the ground occupied by the enemy. The valley of Rephaim, in fact, extended from Jerusalem to Bethlehem, and, to guard their position, the Philistines held Bethlehem with a strong garrison. Of course the heroes would use every precaution; for to be discovered would be certain death. The story of their perils and presence of mind in danger, and hairbreadth escape, would be full of interest; but we are told only that they succeeded, and returned in safety, bearing their precious burden; but David would not drink, and poured it out unto Jehovah. The word is that used of a sacrificial libation; for David regarded it as holy, and consecrated to God, because it had been bought with blood—at the risk, that is, of the lives of these gallant men. Nothing is recorded in the romances of the Middle Ages, when knightly chivalry was at its height, more gallant and noble than the exploit of these men. And the very essence of its devotion lay in the fact that it was done to gratify a mere sick longing, and therefore out of pure love. Sick, no doubt, David was, and burning with fever; and even more depressed by the apparent hopelessness of his position. The exploit changed the course of his thoughts. What could he not do with such heroes! Though racked during their absence with anxiety and self-reproach, yet on their return he would be dispirited no longer, but filled with confidence. The words, "Shall I drink?" inserted in the Revised Version, have apparently dropped out of the text by accident. They are found in the parallel place in Chronicles, and in the Septuagint and Vulgate here. The Syriac has, "At the peril of their life's blood these men went."
2Sa_23:18
Abishai … was chief among three. The sense is obscured in the Authorized Version by the translators having failed to notice the presence of the definite article. Abishai, by reason of this exploit, became "chief of the three;" that is, of the second order of three established in the fraternity of the mighties. At the end of the verse, and in 2Sa_23:19, the Authorized Version strangely puts the article where it is absent in the Hebrew, and omits it where it is present. The right rendering and meaning is, "He had a name, that is, rank, reputation, among the three. Was he not the most honourable of the three? For this he was made their captain: yet he attained not to equal dignity with the first three."
2Sa_23:20
Benaiah the son of Jehoiada. He was a very important person throughout David's reign, being the commander of the body guard' (2Sa_8:18), and general of the third brigade of twenty-four thousand men (1Ch_27:5). The meaning of the description given of him there is disputed; but probably it should be translated, "Benaiah the son of Jehoiada the priest, as head," that is, of the brigade. He was thus the son of the Jehoiada who was leader of the house of Aaron, and whose coming to Hebron with three thousand seven hundred martial priests did so much to make David king of all Israel (1Ch_12:27). Subsequently he took the side of Solomon against Adonijah, and was rewarded by being made commander-in-chief, in place of Joab (1Ki_2:35). Kabzeel. An unidentified place in the south of Judah, on the Edomite border (Jos_15:21), called Jekabzeel in Neh_11:25. Two lionlike men of Moab. The Septuagint reads, "the two sons of Ariel of Moab." which the Revised Version adopts. "Ariel" means "lion of God," and is a name given to Jerusalem in Isa_29:1, Isa_29:2. The Syriac supports the Authorized Version in understanding by the term "heroes," or "champions;" but the use of poetical language in a prosaic catalogue is so strange that the Septuagint is probably right. If so, Ariel is the proper name of the King of Moab and the achievement took place in the war recorded in 2Sa_8:2. A lion. This achievement would be as gratefully remembered as the killing of a man eating tiger by the natives in India. A lion, driven by the cold from the forests, had made its lair in a dry tank near some town, and thence preyed upon the inhabitants as they went in and out of the city. And Benaiah had pity upon them, and came to the rescue, and went down into the pit, and, at the risk of his life, slew the lion.
2Sa_23:21
A goodly man. The Hebrew text has "who a sight," for which the Massorites read, "a man of sight," that is, handsome, and worth looking at. In Chronicles 2Sa_11:23 we find what, no doubt, is the right reading, "a man of measure [equivalent to 'a tall man'], five cubits high." The height of Goliath was six cubits and a span (1Sa_17:4).
2Sa_23:23
David set him over his guard. We have already seen (upon 1Sa_22:14) that the words mean that David made him a member of his privy council. Literally the words are, and David appointed him to his audience. In 1Ch_27:34 mention is made of "Jehoiada the son of Benaiah" as being next in the council to Ahithophel, and many commentators think that the names have been transposed, and that we ought to read, "Benaiah the son of Jehoiada."
2Sa_23:24
The thirty. This order of knighthood consisted originally of thirty-three men, of whom three were of higher rank, and presided, probably, each over ten, while Joab was chief over them all. This arrangement of men in tens, with an officer over them. was, in fact, the normal rule among the Hebrews. The second triad is unusual, but is explained by the history. In honour of the exploit of bringing the water from the well of Bethlehem, this second order of three was instituted, lower than the three chiefs, but higher than the rest. The third of these is not mentioned, and the disappearance of the name is not the result of accident, but of purpose. Had it been a scribe's error, there would have been some trace of it in the versions. But if the name was erased, it must have been blotted out for treason, and we thus have two candidates for the vacant niche: one is Amasa, and the other Ahithophel. The name of Joab we cannot for one moment admit. He never was a traitor to David, nor would the latter, though king, have ventured to degrade one so powerful, and who continued to be commander-in-chief until David's death. Now, if Amasa is the same as the Amasai in 1Ch_12:18, who was chief of the captains who came from Judah and Benjamin to David when he was in the hold, it is difficult to account for the absence of his name from the list of the thirty. Plainly, however, David did not regard his treason with strong displeasure, but was prepared, after Absalom's death, to make him commander-in-chief. But we must remember that a place in this second triad was gained by one exploit. The three were those who broke through the Philistine host, and fetched the water from Bethlehem. Such a deed would account for the close attachment between David and Ahithophel. He was the king's companion, and his familiar friend. It would account also for his suicide. His love to David had, for some unknown reason, turned to bitter hatred. He sought, not only David's life, but his dishonour. His feelings must have been highly excited before he could have worked himself up to such a pitch; and the reaction and disappointment would be equally extreme. He never could have faced David again, remembering the warmth of former love, and the shamelessness with which he had sought, not only his life, but to bring upon him public shame and ignominy. And his name would have been totally erased, and gone down into silence. Of Ahithophel's personal accomplishments as a brave warrior, we cannot doubt (see 2Sa_17:1), and his son Eliam was one of the mighties. (On a son and father both belonging to the order, see note on 1Ch_12:33.) Elhanan (see note on 2Sa_21:19).
2Sa_23:25
Shammah the Harodite. The town Harod was in the plains of Jezreel, near Mount Gilboa. In 1Ch_11:27 he is called "Shammoth the Harorite," the latter word being an easy corruption of Harodite; and in 1Ch_27:8 he appears as "Shammuth the Izrahite," and has the command of the fifth brigade. "Izrahite" is by some regarded as an error for "the Zarhite," that is, a member of the clan descended from Zerah the son of Judah. But if so, how did he get to Hared? Elika. Omitted in Chronicles, probably through the repetition of the word "Harodite."
2Sa_23:26
Helez. He is twice called a Pelonite in Chronicles, and was general of the seventh brigade (1Ch_27:10), where he is said to have belonged to the tribe of Ephraim. Whether Paltite or Pelonite is right, no one knows; but Beth-Palet was a town in the tribe of Judah, and not in Ephraim. Ira. Ira had the command of the sixth brigade (1Ch_27:9). Tekoah (see note on 2Sa_14:2). This Ira is a distinct person from his namesake, David's confidential minister (2Sa_20:26).
2Sa_23:27
Abiezer. He had the command of the ninth brigade (1Ch_27:12). Anathoth, now Mata, was a priestly city in Benjamin (Jos_21:18), the home of Abiathar (1Ki_2:26), and the birthplace of Jeremiah (Jer_1:1). Anethothite and Antothite, in the parallel places in Chronicles, are merely different ways of pronouncing the same Hebrew consonants. Mebunnai. Written Sibbechai in 2Sa_21:18, and, as the name is so written in both the parallel places in Chronicles, Mebunnai is probably a mistake. In 1Ch_27:11 he is said to have been commander of the eighth brigade, and to have been a Zarhite of the town of Hushah, in the tribe of Judah (see 1Ch_4:4).
2Sa_23:28
Zalmon. He is called Ilai in 1Ch_11:29. Ahohite (see note on 1Ch_11:9). Maharai the Netophathite. Netophah, in the neighbourhood of Jerusalem (Ezr_2:22), was chiefly inhabited, after the exile, by the singers (Neh_12:28). Robinson identifies it with Beit-Netif, to the south of Jerusalem; but probably erroneously, as Beit-Netif is too far from Bethlehem. Maharai was commander of the tenth brigade, and was a Zarhite, and therefore belonged to the tribe of Judah.
2Sa_23:29
Heleb. He is called Heled and Heldai in the parallel places in Chronicles, where we are told that he was a descendant of Othniel, and commander of the twelfth brigade. Ittai. He is called Ithai, by a very slight change, in Chronicles. Gibeah is the Geba so closely connected with the history of Saul (see 1Sa_13:3, 1Sa_13:15, etc.). (For Ittai the Philistine, a distinct person, see 2Sa_15:19.)
2Sa_23:30
Benaiah. He was an Ephraimite, and had the command of the eleventh brigade. Pirathon was a town in Ephraim (Jdg_12:15). Hiddai. Called Hurai in 1Ch_11:32, by the common confusion of d and r. The brooks of Gaash. "Nahale-Gaash," the ravines of Gaash, was probably the name of some village, of which nothing is now known.
2Sa_23:31
Abi-albon. He is called Abiel in 1Ch_11:32. He belonged to the town of Beth-Arabah (Jos_15:61; Jos_18:22), called also Arabah (Jos_18:18), in the wilderness of Judah. Azmaveth the Barhumite. He was of Bahurim, for which see note on 2Sa_3:16.
2Sa_23:32
Eliahba. He was of Shaalabbin, in the tribe of Dan (Jos_19:42). St. Jerome calls the place Selebi, the modern Sebbit. Of the sons of Jashen, Jonathan, Shammah the Hararite. In 1Ch_11:34, "The sons of Hashem the Gizonite, Jonathan the son of Shage the Hararite." The word "of" is not in the Hebrew, and is inserted in the Authorized Version to make sense. Really, b'ne, sons, is a careless repetition of the three last letters of the name "Shaalbonite," and should be omitted. The text in Chronicles then goes on regularly, "Hashem the Gizonite, Jonathan the son of Shage the Hararite;" but see note on next verse.
2Sa_23:33
Shammah the Hararite. He was really one of the first three (see 2Sa_23:11). (For the reading in Chronicles, see above.) A very probable correction would be "Jonathan the son of Shammah, the son of Agee the Hararite." Thus both father and son would be in the number of the thirty, Ahiam. He is called "the son of Sacar" in 1Ch_11:35.
2Sa_23:34
Eliphelet the son of Ahasbai, the son of the Maachathite. In Chronicles this becomes "Elipha the son of Ur, Hepher the Mecherathite." If the text here is correct, Eliphelet must be a native of Beth-Maachah, a town in Naphtali (2Sa_20:14). Eliam the son of Ahithophel the Gilonite. Instead of this, we find "Ahijah the Pelonite" in 1Ch_11:36. Eliam is supposed by many to have been Bathsheba's father (see note on 2Sa_11:3; and for Ahithophel the Gilonite, note on 2Sa_15:12).
2Sa_23:35
Hezrai. The Hebrew text has Hezro, as in 1Ch_11:37. His native place was Carmel, for which see note on 1Sa_15:12. Paarai the Arbite. A native of Arab, in Judah. In Chronicles he is called "Naarai the son of Ezbai."
2Sa_23:36
Igal the son of Nathan of Zobah. In Chronicles, "Joel the brother of Nathan," Igal and Joel in Hebrew being almost the same. If the text here is correct, he was by birth a Syrian of Zobah, for which see note on 2Sa_10:6. Bani the Gadite. In Chronicles, "Mibhar the son of Haggeri," "Mibhar" taking the place of "from Zobah;" "the son," ben, that of "Bani;" and Haggadi, "the Gadite," becoming "Haggeri."
2Sa_23:37
Zelek the Ammonite. The presence of an Ammonite among the thirty reminds us of the fidelity of Shobi, the son of Nahash the Ammonite king, to David (see 2Sa_17:27). Armourbearer. The written text has the plural, "armourbearers," for which the K'ri has substituted the singular. The plural is probably right, and if so, both Joab's chief armourbearers, or squires, were foreigners, Zelek being an Ammonite, and Nahari a Gibeonite (see note on 2Sa_4:2). In actual warfare we find Joab attended by ten esquires (2Sa_18:15).
2Sa_23:38
Ithrite. Of the family of Jether, of Kirjath-jearim (1Ch_2:53). unless Ira and Gareb were two brothers of Amasa, and sons of Jether the husband of Abigail, David's sister (2Sa_17:25).
2Sa_23:39
Uriah the Hittite (see note on 2Sa_11:3). Thirty and seven in all. "The thirty" became a technical name, and might receive additional members. But if we suppose Asahel's place to have been filled up, the number is exact, there being thirty ordinary members, three chiefs of the first class, and three of the second, of whom, however, one name is omitted. In Chronicles sixteen additional names are given, who were probably men admitted to the order to fill up vacancies.
1. There is a statement that these are the last words of David, who is spoken of in a fourfold respect.
2. It is affirmed that the utterance which follows is expressly by the Spirit of God.
3. The true ruler is described as one who is just and one fearing God; and the effects of his government are compared to the light of a bright morning, and the tender grass after rain.
4. David affirms that his house is specially characterized as one with which God has made a sure and everlasting covenant, and that, consequently, the whole salvation he cares for and desires will be advanced and realized.
5. He refers to worthless men having no sympathy with the desires of his heart and the purposes of his house—as being like thorns fit only to be ultimately burned. A larger space is given in the Bible to the life of David than to any other except that of his great Antitype; and herein do we see the beautiful harmony of the sacred book as an organic whole, for just as in the New Testament there is great prominence given to the death of Christ and its relation to sin, corresponding to the prominence in the Old Testament of the sacrifices which foreshadowed it, so the position of the eternal King in Zion in the one book is in the same relative proportion to that of the temporal king who so conspicuously shadowed forth his reign in the other. The great interest thus attaching to the life of David renders his last words of unusual importance. We shall best bring out their teaching by noting in succession the very fruitful topics suggested by this section.
I. THE INFLUENCE or DYING WORDS OF GOOD MEN. We feel that there is a value in these last words of David, not simply by what an examination of their strict sense may yield, but because they are his last words. All last words are weighty in comparison with others; for they close the record, or end the intercourse, or give, as in dying words, the matured expression of one's long experience. The last words of Jacob, of Moses, of Paul, and above all of Christ, are very rich in instruction by virtue of being last. The last words of children, parents, friends who sleep in Jesus, are most precious; they are treasured forever. There are special reasons for attaching weight to them.
1. They are reflective, and touched by the influence of the eternal world. Men are earnest, sincere, uttering only what a review of the past and a prospect of the future will warrant.
2. The mind is usually calm. The passions of life are gone, the strife of tongues is no more heard, the spirit is open to the still, small voice.
3. Worldly influences are in abeyance. The pomps and fashions of this world are reduced to their proper position. There is scope for things eternal to get their legitimate hold on the thoughts, and so to form aright the conceptions of duty.
4. The action of the Holy Spirit is more direct and strong. The great hindrances to his blessed fellowship are reduced to a minimum, and hence a truer estimate is formed of life, its purpose and perils; of Christ, his love and power.
5. The affections are most pure and tender. The heart goes out freely toward the Saviour and toward men. Silver and gold and the perishable things of active life are now as dross, and words flow forth steeped in love and tender concern for others, and delight in God's great salvation. Dying saints preach powerful sermons. Their memory is blessed. Their words are rich in all that is good and helpful.
II. THE HONOUR AND RESPONSIBILITY OF RICH MENTAL ENDOWMENTS. David was the man raised up on high, the anointed of God, the sweet psalmist of Israel. These words necessarily imply the coexistence in time of varied mental endowments—wisdom and discretion for ruling, lofty conceptions of the theocracy and the far reaching character of God's dealings with Israel, and all the qualities requisite for the sweetest poetry. He was certainly most honoured of men in that age, and hence his responsibility was very great. The references to the ideal ruler (2Sa_23:3) indicate how conscious he was of solemn obligations. The fact is, every gift of God bestowed on man is honour put on him, and in its nature it is a talent for use, that the world may be the better for its existence. The possession of great and varied gifts—of thought, emotion, willpower, and of aptitude to do the right thing at the right time—is a wonderful boon. The men of ten talents may well ponder their responsibilities to God and man. What blessing or woe comes to the world according to the direction in which great gifts are used!
III. THE INFLUENCE OF SACRED SONG ON THE RELIGIOUS LIFE. The incidental reference to the "sweet psalmist" throws a sudden and unexpected light on the immense influence exerted by David on the spiritual thought and feeling of his own and subsequent ages. He had touched the deepest feelings of the people, and by his psalms done, perhaps, more to conserve their faith and hope than by all his acts of formal legislation and words of distinct exhortation. His influence will never cease. The saints of all ages are cheered and comforted by his sweet words of song; and they find relief in using, language which so aptly expresses the holiest and purest feelings and thoughts of their life. He blessed Israel with a wise and just rule, and the entire world by the most enduring influence of sacred song. The place of sacred song in the Church is most important. It elevates thought, nourishes the more fine and tender sentiments, strengthens the most secret and radical elements of the religious life by giving form and occasion for their exercise, enriches the memory with strains that spring up in hours of weakness and sorrow, and stores the minds of young and old with a treasury of precious Christian truth. He who writes a good hymn blesses the generations to come.
IV. THE UNKNOWN WORK OF THE HOLY SPIRIT. When David said, "The Spirit of the Lord spake by me," he seemed to speak of what was a familiar truth. He was no stranger to such Divine help, as our Lord's testimony to the Psalms indicates (cf. Psa_51:11). Yet if we confine our attention to the bare historic record of his life, we find scarcely any distinct reference to his consciousness of the direct aid of the Holy Spirit. For aught we can see in distinct words, there was none. His holy influence has no full record. Thus the most important spiritual element in David's spiritual life was to onlookers unknown. There are two aspects of this fact in our Christian life.
1. We do not know the great extent to which we are indebted to the Holy Spirit for our perseverance, our highest thoughts, our purest feelings, and general growth in excellence.
2. The non-Christian world does not know the great work which the Holy Spirit achieves in Christian lives. "The world knoweth him not" (Joh_14:17). It becomes us to remember what we owe to him, and how incessant his action, though men live as though he were not. Religion is at a low ebb whenever the work of the Holy Spirit is forgotten.
V. THE MODEL RULER. In his closing days David remembered that he had been raised on high to be a ruler over Israel; and doubtless, in reviewing the past, he was humbled in observing the instances in which he had failed to be as a man after God's own heart. But in the assurance of forgiveness he could now reflect on the ideal which had ever stood before him, and for the instruction of others he indicates his hope of the ideal being approximately realized in his immediate successor, and his faith that in the coming Christ it would be perfectly realized. The two elements of the ideal ruler are justice and the fear of God. These qualities being in full exercise, all things will be done for the good of man and the glory of God. Human obligations—morality on the human side—must be combined with religious feeling—supreme regard in everything to the Divine will. The effect of such ruling on saints is
(1) what the bright light of morning is on the earth, i.e. it is conducive to safety, cheerfulness, full development of activities, and extended knowledge and usefulness;
(2) what the abundance of rich verdure is in a tropical climate, i.e. it is wealth, beauty, restfulness, contrast. The history of civil and ecclesiastical communities illustrates the truth of this. There are conditions of prosperity which can only be fulfilled by the ruled, but here we have to do with the natural tendency of the just and godly ruling. The ruler may be king, president, parent, or pastor, and wherever the standard of ruling is high, so in proportion will these effects follow. Bad as the subjects ruled may be, the model ruler will to some extent secure for them these blessings. The most perfect illustration of the truth is to be found in Christ. He rules justly, and in harmony with the mind of the Eternal. An examination of the principles of his kingdom, its discipline and spirit, will show that it is perfectly equitable and is an expression of the Divine mind. The effects that flow from it in proportion as it is submitted to, are exactly those here set forth. Heaven and earth testify (Psa_72:1-20.).
VI. THE ORDERED COVENANT. Through Samuel and Nathan (1Sa_15:28; 2Sa_7:12-17), God had declared his promise to David, and David on his part had solemnly recognized the goodness of God, and virtually pledged himself to fulfil his side of the sacred engagement (2Sa_7:24-29). Throughout his singular life, amidst all his frailties, he had found God gracious and merciful. Though manifold dangers had arisen which seemed at one time to frustrate the promise and hand over his kingdom to anarchy and his family to disgrace, Divine wisdom had so ordered all things that now, at the close of life, the throne is firm and succession is sure and promising. His mind evidently ponders a threefold covenant:
1. Personal. This God was his God, and he could say, "I am thine" (Psa_119:94; cf. Psa_61:5).
2. Official. He had been chosen to be king, and God had guaranteed to him all needful help and blessing.
3. Messianic,. The private and official covenant was to him a type of that wider and more blessed covenant of grace which is exemplified in the working out of the redemptive purpose in Christ (Psa_2:1-12; cf. Isa_53:10-12). In respect to each of these the characteristics "everlasting," "ordered in all things," and "sure," were most precious to David's heart. The covenant made with us in Christ is thus most blessed. It is a covenant of pure mercy, originated by God, designed to elevate us to highest dignity, sustained in its development by all the resources of the Eternal; and as to duration, from everlasting to everlasting (Mat_25:34; Joh_17:23; Eph_1:4; 1Pe_1:20; Rev_17:8; cf. Joh_3:16); as to execution, ordered in all things, everything pertaining to its development and issue being so foreseen and provided for that nothing is left to chance or the exigencies of the hour (Luk_24:26, Luk_24:27; Act_2:23-28; Gal_4:4; Eph_1:10; 2Pe_3:9; cf. Gen_22:14; Rom_11:33; Php_4:19); as to stability, "sure," resting on the unchangeable faithfulness of the all-wise and all-powerful God (Psa_89:1; Isa_25:1; 1Th_5:24; 2Th_3:3; cf. Act_2:30; Heb_6:17).
VII. GOD'S FAITHFULNESS MAN'S CONSOLATION. Who can tell the consolation brought to David by the fact that the covenant of God was so "sure"? Reflection on his own frailty and on the dangers of life could not but awaken shame and dread; but this sure, well ordered, enduring covenant, no Words suffice to set forth its preciousness! In this we have a common experience with David. Our hearts are sad and pained by our own shortcomings; we see perils to our salvation on every side; the resolutions we frame for the future partake of our infirmity; the struggle to attain to the likeness of Christ seems to be interminable; and the possibility of so changing our discordant and shattered nature as to present it blameless before his face, seems to us very slight. But the bruised and crushed spirit finds healing and rest in this—that God is true, and has resolved, to save us. Blessed knowledge! Instead of inducing indifference or carelessness, it supplements the comfort it brings by a calm and steady flow of energy toward the holy goal, and develops gratitude in form of more entire consecration. In health, in sickness, amidst earthly strifes and fears, and when the chilly hand of death lays hold of us, we rest in him who cannot die, and who has said, "Because I live, ye shall live also." Truly we have "abundant consolation."
VIII. JOY IN THE REVEALED PURPOSE OF GOD. To see God's blessed covenant unfold towards realization of the Divine purpose was all David's salvation and desire. His heart was bound up with it. His joys and his sorrows were more deeply interwoven with the spiritual kingdom than with personal ease or regal splendour. Our Saviour sets forth the same more illustriously in his life. It was his meat and drink to do his Father's will. To see the blessings of the covenant spread to all mankind was the absorbing passion of his heart. For this he endured the cross and despised the shame. The prospect of the issue of his death gave him satisfaction in the hour of death (Psa_53:1-6 :10). The secret of his life was oneness with the Father's will. The Apostle Paul exhibits, in his measure, the same delight in God's purpose. It is a mark of high Christian feeling that we pass from our own personal interest in redemption to delight in the merciful purpose being realized in others. This is the spring of enterprise, the purifier of the heart from spiritual selfishness, the sure mark of having the mind that was in Christ.
IX. THE CHARACTERISTICS OF A WICKED LIFE. David, in verses 5, 6, contrasts the men of Belial with those who rejoice in and work along the lines of God's covenant. Their power often terrifies the good, causes much mischief, and seems for a while to tend to their permanent prosperity. But their power is barren of good result, noxious in its influence, and destined to be cut short. Here we have the truth exemplified in the case of all who are alien to the gracious purpose of God as revealed in his covenant of mercy. The life of the wicked is:
1. Barren as thorns. Whatever promise of good there may be at one time, it never passes from the bare thorn condition to that of fruitfulness. In highest moral and simplest religious fruitfulness their lives are worth nothing.
2. It is noxious as thorns. A wicked life pierces and wounds those who come under its influence; it tends not to healing and comfort, but to pain and distress.
3. It is fleeting in power, as thorns destined to be crushed by a mightier force and consumed. The wicked may be in great power, but the day will come when it will be said of him, "He is not" (Psa_37:35, Psa_37:36). These contrasts of the righteous and the wicked should strengthen the hearts of those who endure persecution and trial.
2Sa_23:8-39
The facts are:
1. A general statement of the names of David's mighty men, with a comparative reference to some of their deeds.
2. A more special account of the daring of three who procured water for David at the risk of their lives.
3. The refusal of the king to drink that which had been obtained at so great a risk.
I. THAT A PLACE OF HONOUR IS IN RESERVE FOR THOSE WHO RENDER HIGH SERVICE. Because of great service these men were honoured with a place in the record which is to be read by all mankind. In subduing the world to Christ there is scope for great energies and efforts. Those who by prayer, self-denial, holy living, written or spoken words, or other means and weapons, go forth daily in the name of Christ and achieve great things, will be honoured in the esteem of the coming ages and in the esteem of Christ. While all good men shall shine as with the brightness of the firmament, these shall shine forth more distinctly as the "stars" forever and ever (Dan_12:3; 1Co_15:41).
II. THAT THE GROUND OF THE HONOUR LIES IN THEIR OVERCOMING MUCH EVIL. These men smote gigantic foes. They contributed to the stability and splendour of David's reign by sweeping away the evils which would have checked the progress of his wise and just methods of government. The honour of Christian soldiers lies in ridding the world of gigantic evils, the preliminary step to the perfection of good. Those who smite the greatest evils or a multitude of the most pervasive sins, confer unspeakable benefits on mankind, and clear the way for the positive development of those holy principles which are the glory of the kingdom of Christ. The riddance of sin and the introduction of holiness are concurrent acts in Christian warfare. Some men are marvellous warriors as compared with others.
III. THAT THE SPIRIT WHICH RENDERS SUCH TRIUMPHS POSSIBLE IS THAT OF DEVOTION TO THE KING. These men followed David, were under his guidance, caught his spirit, sought to establish his supremacy, and hence were nerved by a definite inspiring purpose. Consecration to Christ is the key to our victories. Wherever there is true devotion to him; and in proportion to its depth, there will be great deeds done in his name. Hence the apostolic allusions to fighting the good fight under the leadership of the great Captain of our salvation.
I. THE HIGHEST DEVOTION RISKS ALL FOR GOD. As these men went forth, risking life for their king, so the truest devotion leads men to risk all for Christ. There are forms of devotion in which little is given up, and much reserve is made. The stories of the rich young man in the gospel and of the going first to prove the purchased oxen exhibit a profession of attachment too frequent in Christendom. The Apostle Peter came nearer the truth of the case when he declared that he and others had "left all" to follow Christ. The mind to forsake, if need be, father and mother, houses and land, and to give up life, is stated to be the condition of the acceptable service. Wherever there is a real appreciation of who Christ is, what we are, what his vast mercy to us is, and the infinite claims of his love upon heart and life, devotion to him becomes so complete and absorbing that pain, loss, and possibly death among the heathen are faced with composure when they stand between the soul and the advancing of his interests.
II. THIS RISK OF LIFE IS AN OFFERING WORTHY OF CHRIST. The position of David as the anointed of the Lord and distinct ruler of the kingdom of God on earth, rendered it right and reasonable for the personal risk on his account. For the covenant with David and all the great issues involved were at stake. And so, apart from the subjective feeling which prompts to full devotion to Christ, there is in him and the vast enterprise of working out the redemption of man everything to justify this devotion. The surrender of life and all is an offering most worthy. Our mortal interests are as nothing compared to the requirements of his kingdom. He is worthy of all might, all riches, all life, all that men or angels can lay at his feet.
III. CHRIST HAS NO JOY IN THE LOSS OF HIS SERVANTS WHEN SEEKING TO SERVE HIM. David felt no satisfaction that such valued lives were risked for him. It was no pleasure to think that widows might have had cause to weep in consequence of noble devotion in his service. He was always tenderly regardful of the lives and comfort of his people. And although, from the necessities of the case in a world where evil has to be fought at all costs, many a noble life has to be sacrificed and many a pain endured, yet Christ finds no pleasure in the sufferings of his people any more than he had in his own. His and their sufferings were to him a painful condition of conquest over sin. He feels for them in their woes.
IV. BUT CHRIST PAYS HONOUR TO THE SPIRIT WHICH FREELY FACES GREAT RISKS. David's refusal to drink the water, and his pouring it out before the Lord as though it were too sacred for mortal lips to touch, was his way of paying honour to these devoted men. His feeling in regard to their personal devotion is, so far as the human may be a symbol and measure of the Divine, a representation of the feeling cherished by Christ with respect to noble deeds in his service and the spirit from which they spring. He looks with admiration on the self-consuming zeal of his followers; he sees in it the reflection of that spirit of self-sacrifice which enters into his own sufferings and death for men. They are partakers with him of the cup of which some have not the courage to drink (Mat_20:20-23). Those who have won great honours in his service are to be welcomed as "good and faithful servants," and to be made "rulers over many things." The loss of parents and houses and lands is to be compensated by others more enduring, with life eternal (Mar_10:30). His care and love assured to them in trial, his grace given according to their need, his distinct promise of distinction among the redeemed, all point to the tribute which he bears to the noble self-sacrificing spirit which animates them (Joh_14:18, Joh_14:19, Joh_14:27; Joh_15:18-21; 2Co_12:7-10; Rev_2:10; Rev_3:10-12).
(Mat_1:1)
1. Hereditary connection; inasmuch as he not only belonged to the tribe of Judah (Gen_49:10; Heb_7:14; Rev_5:5) and the house of Jesse the Bethlehemite (Isa_11:1), but was ancestor of Jesus (Mat_1:16; Luk_3:23); who was thus legal heir to "the throne of his father David," and was born in "the city of David" (Mic_5:2; Mat_2:6).
2. Typical representation, in his office as theocratic king, divinely chosen, "the Lord's anointed" (messiah, christ), the representative of God and of the people; his devotion to the purpose of his calling, fulfilling the will of God, contending against his enemies, and ruling his people righteously; his exaltation, through suffering (1Pe_1:11), by the mighty hand of God, to power, honour, and dominion; his influence in securing national deliverance, religious benefits, temporal order, prosperity, and happiness; whereby he foreshadowed an incomparably greater Ruler of a kingdom "not of this world," who saves his people from their sins, reconciles them to God, and gives them eternal life.
3. Historical resemblance (closely associated with the former, but without, so far as is revealed, being expressly designed by God), in his lowly birth, youthful consecration (1Sa_16:12; Luk_2:49), and humble occupation; his decisive conflict (1Sa_17:50; Mat_4:11), public services, and bitter persecutions; his attracting around him a band of faithful followers (1Sa_22:1; Mat_10:1), increasing fame, and popular recognition (2Sa_2:4; Joh_6:15; Mat_21:9); his great achievements, spiritual utterances, and beneficent influence (2Sa_6:1-23; 2Sa_8:1-18.); his rejection (2Sa_15:13), betrayal, and overwhelming sorrows (2Sa_15:30); his final victory (2Sa_18:1-33.; Joh_12:31, Joh_12:32), glorious restoration, and diligent preparation for an enduring reign of peace.
4. Extraordinary contrast. Even wherein the first prefigured the second David (Eze_34:23), the imperfection of the former stands opposed to the perfection of the latter. And Jesus is "the Son of God" (Luk_1:35) in the highest sense, David's Lord (Mar_12:37); was without sin and always well pleasing to the Father; came to establish, not an earthly kingdom (as the Jews expected), but a spiritual one, and only by moral means (truth, righteousness, and love); died as a sacrifice for sin, rose again, and ascended into the heavens" (Act_2:34); "who is God over all, blessed forever. Amen" (Rom_9:5).—D.
2Sa_23:1-3
(JERUSALEM.)
"And these are the last words of David:
An oracle of David, son of Jesse,
And an oracle of the hero highly exalted,
Anointed of the God of Jacob,
And pleasant (in) Israel's songs of praise.
The Spirit of Jehovah speaks within me,
And his word is on my tongue;
Says the God of Israel,
To me speaks the Rock of Israel," etc.
How varied are the last words of men! How significant of their ruling passion! And how instructive to others (Gen_48:21, Gen_48:22; Gen_49:1; Deu_33:1; Jos_23:14; Jos_24:27; 2Ki_13:19; Luk_2:29; Act_7:59; 2Ti_4:6-8)! Here is David, "the man of God's own choice," about to go "the way of all the earth" (2Sa_7:12; 1Ki_2:2). Highly exalted as he was, he must die like other men. "We walk different ways in life, but in death we are all united." Ere he departs his spirit kindles with unwonted lustre, as not unfrequently happens in the case of others; he is under the immediate inspiration of God (Num_24:3, Num_24:4), and sings his last song of praise, sweet as the fabled notes of the dying swan. "No prince, and certainly no one who had not acquired his kingdom by inheritance, could possibly close his life with a more blessed repose in God and a brighter glance of confidence into the future. This is the real stamp of true greatness" (Ewald). "These are the words of the prophecy of David, which he prophesied concerning the end of the age, concerning the days of consolation which are to come" (Targum). They show that he has in death (what it is also the privilege of other servants of God in some measure to possess)—
I. GRATEFUL MEMORIES of the favour of God; which has been manifested:
1. Toward one of lowly origin and condition. "A son of Jesse." "Who am I?" etc. (1Sa_18:18). "I am the least in my father's house" (Jdg_6:15). He recognizes his natural relationships, recalls his early life, renounces all special claim to Divine favour, and is filled with humility. "What hast thou that thou didst not receive?" (1Co_4:7).
2. In raising him up to exalted honour. "The man [hero] who was highly exalted." Earthly distinction is the portion of a few, but spiritual distinction is the possession of every good man; he is a partaker of the Divine nature (2Pe_1:4), raised; up with Christ, and made to sit with him in heavenly places (Eph_2:6), and an heir of all things (1Co_3:23). "The Christian believes himself to be a king, how mean soever he be, and how great soever he be; yet he thinks himself not too good to be servant to the poorest saint" (Bacon, 'Christian Paradoxes').
3. In appointing him to royal dominion over men. "Anointed," etc. He has "an anointing from the Holy One," and shares in the dominion of Christ. "To him will I give power over the nations," etc. (Rev_2:26).
4. In conferring upon him excellent endowments, in the exercise of which he quickens the spiritual susceptibilities of men, furnishes them with "acceptable words" in their approach to God, and becomes a helper of their noblest life and joy. Pleasant [lovely] in [by means of] the praise songs of [sung by] Israel." "He was not only the founder of the monarchy, but the founder of the Psalter. He is the first great poet of Israel. Although before his time there had been occasional bursts of Hebrew poetry, David is he who first gave it its fixed place in Israelite worship" (Stanley).
"The harp the monarch minstrel swept,
The king of men, the loved of Heaven,
Which Music hallow'd, while she wept
O'er tones her heart of hearts had given;
Redoubled be her tears, its chords are riven!
It soften'd men of iron mould,
It gave them virtues not their own;
No ear so dull, no soul so cold,
That felt not, fired not to the tone,
Till David's lyre grew mightier than his throne!"
(Byron, 'Hebrew Melodies')
Although his greatness was peculiar, yet a measure of true greatness belongs to every one of the "royal priesthood" (1Pe_2:6, 1Pe_2:9; Rev_1:6) of the spiritual Israel. He has power with God and with men, represents God to men and men to God, employs his power with God on behalf of men, and his power with men on behalf of God; and if, by the culture and use of the gifts bestowed upon him, he has contributed to the highest good of men—this (together with all the Divine benefits he has received) is a matter of grateful remembrance and fervent thanksgiving (Psa_37:25, Psa_37:37, Psa_37:39; Psa_103:1-22.). "It is not what we have done, but what God has done for us and through us,