2 Samuel 23

Chap. XXIII. Ver. 1—23. The last words of David.—By the last words of David, we are certainly not to understand the last words he uttered; for he lived some time after this, and gave orders for the coronation of Solomon; ((1 Kings 1:29-34).) but his last prophetic words; his last sacred ode, in which he predicts the future glory of the Messiah. In speaking of himself as “the man raised up on high,” he evidently refers to being taken from the sheepfold, and elevated to a throne, (ch. vii. 8.) as the Lord’s anointed, instead of Saul. He also styles himself “The sweet Psalmist of Israel,” a term which only occurs in this passage; but which is understood to comprehend both the composition and performance of these sacred odes; in each of which departments, David is universally considered to have excelled, under the influence of divine inspiration: “The Spirit of the Lord spake by me,” saith he, and this is the subject of the sacred oracle, “He that ruleth over men, must be just.”

In this way we have an example of the double sense of prophecy, whereof we shall find many instances in the book of Psalms, which refer first to king David, as the type and then to the Messiah, as the antitype. The figure here applied to a good king, as “ruling in the fear of God,” is very beautiful. “He shall be as the light of the morning when the sun ariseth;” an image that could only be applied partially to David, because he was only partially a good king, for in many things it cannot be denied that he disgraced his character and profession: his morning was not without clouds. But it applies fully and absolutely to king Messiah, who is expressly called “the Sun of Righteousness,” whose rising was to the description, “a morning without clouds,” or storms; “a clear shining after the rain,”

which produceth “the tender grass from the earth.” By this we would not understand Messiah himself, as compared to the tender grass; but his beams as the Sun of Righteousness, produce a young progeny; a numerous race of converts; “an offspring like the grass of the earth.” ((Job 5:25).) So it is said of him in the 72d Psalm, (ver. 7.) “In his days shall the righteous flourish; so long as the moon endureth.” It is added, “Although my house be not so with God.” Be not how? it may be asked. The answer seems to us easy and natural; “Although my house,” that is, my sons, be not so; —not princes “ruling in the fear of God;”—not like a “morning without clouds;” yet hath Jehovah made with me “an everlasting covenant, ordered in all things and sure,”

wherein he hath promised me another Son, the Prince Messiah, who “shall judge the people in righteousness, and all nations shall call him blessed;” ((Psalms 72:17).) “for this (or he) is all my salvation, and all my desire, although yet it appear not to grow.” But the sons of Belial, that is, wicked men, they grow up like weeds, rapidly and abundantly, but to what avail? they shall be thrust away as thorns, or burnt with fire where they grow.

Notes on the verses

Chap. XXIII. Ver. 1. The last words of David.—The Targum says, “The words which he predicted concerning the end of the age.” Ver. 4. And (he shall be.)—The verb seems here unnecessarily supplied. We should prefer empee *Byen as the light of the morning when the sun riseth; a morning without clouds, (when,) from the splendour (and) from the rain, the earth brings forth vegetation.” The adverb when, which is here supplied, is meant to point to that morning when the sun arises after the periodical rains, and the earth immediately teems with herbage, which is the natural effect of the clear shining of the sun after rain. Ver. 5. For this is all, &c.—The latter part of this verse is of very difficult interpretation.

Bp. Chandler reads, “But he (or it) is all my salvation, and all my desire, though he (or it) doth not shoot forth speedily.” See (Psalms 72:17). (Isaiah 45:8). We have followed the learned Bishop in sense, though not in words. Instead of supplying the word “speedily,” for which we have no authority, we have ventured to translate the particle Ki, “though yet.” These criticisms are, however, suggested with much diffidence, on a passage which has perplexed the most experienced scholars. Ver. 6. But the sons (some supply “the men”) of Belial.—Neither sons nor men are in the text. Te Belial.—That is, the wicked. Ver. 7. Fenced with iron.—Probably an iron glove, as worn by soldiers. Ver. 8. Adino the Eznite.—A corruption of the Hebrew words for he lift up agg spear.—A kind of scythe, probably, to cut them down.

his spear.—Against eight hundred.—Read, ‘against three hundred,” as (1 Chronicles 11:11).—Whom he slew.—The LXX. reads, “He withstood three hundred soldiers.” Dr. Boothroyd reads, “He penetrated through three hundred men.” Ver. 9. Eleazar…. one of the three mighty men with David.—This is supposed by some to refer to David’s conflict with Goliath; but see (1 Chronicles 11:12).; Ver. 11. Full of lentiles.—A species of leguminous plants—pulse; but the parallel passage in (1 Chronicles 11:13). says “barley.” The Hebrew words are not very dissimilar, but there might be fields of both. Ver. 13. And three of the thirty chief—See Margin. The word Shalashim, which we translate thirty, probably signifies an office, or particular description of men.

The captains over Pharaoh’s chariots, are so termed, (Exodus 14:7).—Dr. Clarke.—Valley of Rephaim.—See ch. v. 18, &c. Ver. 16. Poured it out, &c.—An account somewhat similar to this occurs in Arrian’s Life of Alexander. When his army was greatly oppressed with heat and thirst, a soldier brought him a cup of water; he ordered it to be carried back, saying, “I cannot bear to drink alone, while so many are in want; and this cup is too small to be divided among the whole.” “The example was noble in both cases; but David added piety to bravery; he poured it out unto the Lord.”—Dr. Clarke. Ver. 21. Went down to him with a staff.—This reminds us of the duel between Dioxippus, the Athenian, and Horatius, the Macedonian, in presence of Alexander. The latter was armed cap-a-pie, with shield and sword, spear and javelin; the former was naked, but his body well smeared with oil, with “a strong knotty club.”

Horatius threw a javelin, which Dioxippus avoided, and before he could use his spear, sprung forward and broke it with his club: the Macedonian then attempted to draw his sword, but the Athenian tripped up his heels, and setting his foot on his neck, would have dashed out his brains, if the king had not prevented.