Read-Post Through the Bible

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2Sa 21:15-22 -

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, 2Sa_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, 2Sa_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 (2Sa_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 (2Sa_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.

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, 2Sa_21:18; 1Ch_11:29. 2. Another, who was brother to Goliath, was slain by Elhanan, who is mentioned 2Sa_23:24. 3. Another, who was of very unusual bulk, who had more fingers and toes than other people (2Sa_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 (2Sa_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. — Henry

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(2 Sam 22)  "And David spake unto the LORD the words of this song in the day that the LORD had delivered him out of the hand of all his enemies, and out of the hand of Saul: {2} And he said, The LORD is my rock, and my fortress, and my deliverer; {3} The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence. {4} I will call on the LORD, who is worthy to be praised: so shall I be saved from mine enemies. {5} When the waves of death compassed me, the floods of ungodly men made me afraid; {6} The sorrows of hell compassed me about; the snares of death prevented me; {7} In my distress I called upon the LORD, and cried to my God: and he did hear my voice out of his temple, and my cry did enter into his ears. {8} Then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth. {9} There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it. {10} He bowed the heavens also, and came down; and darkness was under his feet. {11} And he rode upon a cherub, and did fly: and he was seen upon the wings of the wind. {12} And he made darkness pavilions round about him, dark waters, and thick clouds of the skies. {13} Through the brightness before him were coals of fire kindled. {14} The LORD thundered from heaven, and the most High uttered his voice. {15} And he sent out arrows, and scattered them; lightning, and discomfited them. {16} And the channels of the sea appeared, the foundations of the world were discovered, at the rebuking of the LORD, at the blast of the breath of his nostrils.

{17} He sent from above, he took me; he drew me out of many waters; {18} He delivered me from my strong enemy, and from them that hated me: for they were too strong for me. {19} They prevented me in the day of my calamity: but the LORD was my stay. {20} He brought me forth also into a large place: he delivered me, because he delighted in me. {21} The LORD rewarded me according to my righteousness: according to the cleanness of my hands hath he recompensed me. {22} For I have kept the ways of the LORD, and have not wickedly departed from my God. {23} For all his judgments were before me: and as for his statutes, I did not depart from them. {24} I was also upright before him, and have kept myself from mine iniquity. {25} Therefore the LORD hath recompensed me according to my righteousness; according to my cleanness in his eye sight. {26} With the merciful thou wilt show thyself merciful, and with the upright man thou wilt show thyself upright. {27} With the pure thou wilt show thyself pure; and with the froward thou wilt show thyself unsavoury. {28} And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down. {29} For thou art my lamp, O LORD: and the LORD will lighten my darkness. {30} For by thee I have run through a troop: by my God have I leaped over a wall.

{31} As for God, his way is perfect; the word of the LORD is tried: he is a buckler to all them that trust in him. {32} For who is God, save the LORD? and who is a rock, save our God? {33} God is my strength and power: And he maketh my way perfect. {34} He maketh my feet like hinds' feet: and setteth me upon my high places. {35} He teacheth my hands to war; so that a bow of steel is broken by mine arms. {36} Thou hast also given me the shield of thy salvation: and thy gentleness hath made me great. {37} Thou hast enlarged my steps under me; so that my feet did not slip. {38} I have pursued mine enemies, and destroyed them; and turned not again until I had consumed them. {39} And I have consumed them, and wounded them, that they could not arise: yea, they are fallen under my feet. {40} For thou hast girded me with strength to battle: them that rose up against me hast thou subdued under me. {41} Thou hast also given me the necks of mine enemies, that I might destroy them that hate me. {42} They looked, but there was none to save; even unto the LORD, but he answered them not. {43} Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad. {44} Thou also hast delivered me from the strivings of my people, thou hast kept me to be head of the heathen: a people which I knew not shall serve me. {45} Strangers shall submit themselves unto me: as soon as they hear, they shall be obedient unto me. {46} Strangers shall fade away, and they shall be afraid out of their close places.

{47} The LORD liveth; and blessed be my rock; and exalted be the God of the rock of my salvation. {48} It is God that avengeth me, and that bringeth down the people under me, {49} And that bringeth me forth from mine enemies: thou also hast lifted me up on high above them that rose up against me: thou hast delivered me from the violent man. {50} Therefore I will give thanks unto thee, O LORD, among the heathen, and I will sing praises unto thy name. {51} He is the tower of salvation for his king: and showeth mercy to his anointed, unto David, and to his seed for evermore."

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  2 Samuel 22 -

This chapter is a psalm, a psalm of praise; we find it afterwards inserted among David's psalms (Ps. 18) with some little variation. We have it here as it was first composed for his own closed and his own harp; but there we have it as it was afterwards delivered to the chief musician for the service of the church, a second edition with some amendments; for, though it was calculated primarily for David's case, yet it might indifferently serve the devotion of others, in giving thanks for their deliverances; or it was intended that his people should thus join with him in his thanksgivings, because, being a public person, his deliverances were to be accounted public blessings and called for public acknowledgments. The inspired historian, having largely related David's deliverances in this and the foregoing book, and one particularly in the close of the foregoing chapter, thought fit to record this sacred poem as a memorial of all that had been before related. Some think that David penned this psalm when he was old, upon a general review of the mercies of his life and the many wonderful preservations God had blessed him with, from first to last. We should in our praises, look as far back as we can, and not suffer time to wear out the sense of God's favours. Others think that he penned it when he was young, upon occasion of some of his first deliverances, and kept it by him for his use afterwards, and that, upon every new deliverance, his practice was to sing this song. But the book of Psalms shows that he varied as there was occasion, and confined not himself to one form. Here is,  I. The title of the psalm (2Sa_22:1). 
II. The psalm itself, in which, with a very warm devotion and very great fluency and copiousness of expression, 

1. He gives glory to God. 

2. He takes comfort in him; and he finds matter for both, 

(1.) In the experiences he had of God's former favours.

  (2.) In the expectations he had of his further favours. These are intermixed throughout the whole psalm. — Henry 

2Sa 22:1 -

Observe here, I. That it has often been the lot of God's people to have many enemies, and to be in imminent danger of falling into their hands. David was a man after God's heart, but not after men's heart: many were those that hated him, and sought his ruin; Saul is particularly named, either, 1. As distinguished from his enemies of the heathen nations. Saul hated David, but David did not hate Saul, and therefore would not reckon him among his enemies; or, rather, 2. As the chief of his enemies, who was more malicious and powerful than any of them. Let not those whom God loves marvel if the world hate them.

II. Those that trust God in the way of duty shall find him a present help to them in their greatest dangers. David did so. God delivered him out of the hand of Saul. He takes special notice of this. Remarkable preservations should be mentioned in our praises with a particular emphasis. He delivered him also out of the hand of all his enemies, one after another, sometimes in one way, sometimes in another; and David, from his own experience, has assured us that, though many are the troubles of the righteous, yet the Lord delivers them out of them all, Psa_34:19. We shall never be delivered from all our enemies till we get to heaven; and to that heavenly kingdom God will preserve all that are his, 2Ti_4:18.

III. Those that have received many signal mercies from God ought to give him the glory of them. Every new mercy in our hand should put a new song into our mouth, even praises to our God. Where there is a grateful heart, out of the abundance of that the mouth will speak. David spoke, not only to himself, for his own pleasure, not merely to those about him, for their instruction, but to the Lord, for his honour, the words of this song. Then we sing with grace when we sing to the Lord. In distress he cried with his voice (Psa_142:1), therefore with his voice he gave thanks. Thanksgiving to God is the sweetest vocal music.

IV. We ought to be speedy in our thankful returns to God: In the day that God delivered him he sang this song. While the mercy is fresh, and our devout affections are most excited by it, let the thank-offering be brought, that it may be kindled with the fire of those affections. — Henry 


2Sa 22:2-51 -

Let us observe, in this song of praise,

I. How David adores God, and gives him the glory of his infinite perfections. There is none like him, nor any to be compared with him (2Sa_22:32): Who is God, save the Lord? All others that are adored as deities are counterfeits and pretenders. None is to be relied on but he. Who is a rock, save our God? They are dead, but the Lord liveth, 2Sa_22:47. They disappoint their worshippers when they most need them. But as for God his way is perfect, 2Sa_22:31. Men begin in kindness, but end not - promise, but perform not; but God will finish his work, and his word is tried, and what we may trust.

II. How he triumphs in the interest he has in this God, and his relation to him, which he lays down as the foundation of all the benefits he has received from him: He is my God; as such he cries to him (2Sa_22:7), and cleaves to him (2Sa_22:22); “and, if my God, then my rock” (2Sa_22:2), that is, “my strength and my power (2Sa_22:33), the rock under which I take shelter (he who is to me as the shadow of a great rock in a weary land), the rock on which I build my hope,” 2Sa_22:3. Whatever is my strength and support, it is the God of my rock that makes it so; nay, he is the God of the rock of my salvation (2Sa_22:47): my saving strength is in him and from him. David often hid himself in a rock (1Sa_24:2), but God was his chief hiding-place. “He is my fortress, in which I am safe and think myself so - my high tower, or stronghold, in which I am out of the reach of real evils - the tower of salvation (2Sa_22:51), which can never be sealed nor battered, nor undermined. Salvation itself saves me. Am I in distress? he is my deliverer - struck at, shot at? he is my shield - pursued? he is my refuge - oppressed? he is my saviour, that rescues me out of the hand of those that seek my ruin. Nay, he is the horn of my salvation, by which I am strongly protected, and my enemies are strongly pushed.” Christ is spoken of as the horn of salvation in the house of David, Luk_1:69. “Am I burdened, and ready to sink? The Lord is my stay (2Sa_22:19), by whom I am supported. Am I in the dark, benighted, at a loss? Thou art my lamp, O Lord! to show me my way, and thou wilt dispel my darkness,” 2Sa_22:29. If we sincerely take the Lord for our God, all this, and much more, he will be to us, all we need and can desire.

III. What improvement he makes of his interest in God. If he be mine,

1. In him will I trust (2Sa_22:3), that is, “I will resign myself to his direction, and then depend upon his power, and wisdom, and goodness, to conduct me well.”

2. On him I will call (2Sa_22:4), for he is worthy to be praised. What we have found in God that is worthy to be praised should engage us to pray to him and give glory to him.

3. To him will I give thanks (2Sa_22:50), and that publicly. When he was among the heathen he would neither be afraid nor ashamed to own his obligations to the God of Israel.

IV. The full and large account he keeps for himself, and gives to others, of the great and kind things God had done for him. This takes up most of the song. He gives God the glory both of his deliverances and of his successes, showing both the perils he was delivered from and the power he was advanced to.

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1. He magnifies the great salvations God had wrought for him. God sometimes brings his people into very great difficulties and dangers, that he may have the honour of saving them and they the comfort of being saved by him. He owns, Thou hast saved me from violence (2Sa_22:3), from my enemies (2Sa_22:4), from my strong enemy, meaning Saul, who, if God had not succoured him, would have been too hard for him, 2Sa_22:18. Thou hast given me the shield of thy salvation, 2Sa_22:36. To magnify the salvation, he observes,

 (1.) That the danger was very great and threatening out of which he was delivered. Men rose up against him (2Sa_22:40, 2Sa_22:49) that hated him (2Sa_22:41), a violent man (2Sa_22:49) namely, Saul, who was malicious in his designs against him and vigorous in his pursuit. This is expressed figuratively, 2Sa_22:5, 2Sa_22:6. He was surrounded with death on every side, threatened to be overwhelmed, and saw no way of escape. So violently did the waves of death beat upon him, so strongly did the cords and snares of death hold him, that he could not help himself, any more than a man in the grave can. The floods of Belial, the wicked one, and his wicked instruments, made him afraid; he trembled to see not only earth, but death and hell, in arms against him.

(2.) That his deliverance was an answer to prayer, 2Sa_22:7. He has here left us a good example, when we are in distress, to cry unto God with importunity, as children in a fright cry to their parents; and great encouragement to do so, in that he found God ready to answer prayer out of his temple in heaven, where he is continually served and adored.

(3.) That God appeared in a singular and extraordinary manner for him and against his enemies. The expressions are borrowed from the descent of the divine Majesty upon Mount Sinai, 2Sa_22:8, 2Sa_22:9, etc. We do not find that in any of David's battles God fought for him with thunder (as in Samuel's time), or with hail (as in Joshua's time), or with the stars in their courses (as in Deborah's time); but these lofty metaphors are used,

[1.] To set forth the glory of God, which was manifested in his deliverance. God's wisdom and power, his goodness and faithfulness, his justice and holiness, and his sovereign dominion over all the creatures and all the counsels of men, which appeared in favour of David, were as clear and bright a discovery of God's glory to an eye of faith as such miraculous interpositions would have been to an eye of sense.

[2.] To set forth God's displeasure against his enemies, God so espoused his cause that he showed himself an enemy to all his enemies; his anger is set forth by a smoke out of his nostrils, and fire out of his mouth (2Sa_22:9), coals kindled (2Sa_22:13), arrows, 2Sa_22:15. Who knows the power and terror of his wrath?

[3.] To set forth the extraordinary confusion which his enemies were put into, and the consternation that seized them; as if the earth had trembled and the foundations of the world had been discovered, 2Sa_22:8, 2Sa_22:16. Who can stand before God when he is angry?

[4.] To show how ready God was to help him: He rode upon a cherub and did fly, 2Sa_22:11. God hastened to his succour, and came to him with seasonable relief, though he had seemed at a distance; yet he was a God hiding himself (Isa_14:15), for he made darkness his pavilion (2Sa_22:12), for the amazement of his enemies and the protection of his own people.

(4.) That God manifested his particular favour and kindness to him in these deliverances (2Sa_22:20): He delivered me, because he delighted in me. The deliverance came not from common providence, but covenant-love; he was herein treated as a favourite: so he perceived by the communications of divine grace and comfort to his soul with these deliverances, and the communion he had with God in them. Herein he was a type of Christ, whom God upheld because he delighted in him, Isa_42:1, Isa_42:2.

2. He magnifies the great successes God had crowned him with. He had not only preserved but prospered him. He was blessed,

(1.) With liberty and enlargement. He was brought into a large place (2Sa_22:20), where he had room to thrive, and his steps were enlarged under him, so that he had room to stir (2Sa_22:37), being no longer straitened and confined.

(2.) With military skill, and strength, and swiftness. Though he was bred up to the crook, he was well instructed in the arts of war and qualified for the toils and perils of it. God, having called him to fight his battles, qualified him for the service. He made him very ingenious (He teacheth my hands to war, 2Sa_22:35. And this ingenuity was as good as strength, for it follows, “so that a bow of steel is broken by my arms,” not so much by main force as by dexterity), and very vigorous and valiant. (Thou hast girded me with strength to battle, 2Sa_22:40. He gives God the glory of all his courage and ability for service), and very expeditious: He maketh my feet swift like hinds feet (2Sa_22:34), which is of great advantage both in charging and retreating.

(3.) With victory over his enemies, not only Saul and Absalom, but the Philistines, Moabites, Ammonites, Syrians, and other neighbouring nations, whom he subdued and made tributaries to Israel. His wonderful victories are here described, 2Sa_22:38-43. They were speedy victories (I turned not again till I had consumed them, 2Sa_22:38) and complete victories. The enemies of Israel were wounded, destroyed, consumed, fell under his feet, trampled upon, and disabled to rise, and their necks lay at his mercy. They cried both to earth and heaven for help, but in vain. There was none to save, none that durst appear for them. God answered them, not for they were not on his side, nor did they cry unto him till they were brought to the last extremity. Being thus abandoned, they became an easy prey to David's righteous and victorious sword, so that he beat them as small as the dust of the earth, which is scattered by the wind and trodden on by every foot.

(4.) With advancement to honour and power. To this he was anointed before his troubles began, and at length, post tot discrimina rerum - after all his dangers and disasters, he gained his point. God made his way perfect (2Sa_22:33), gave him success in all his undertakings, set him upon his high places (2Sa_22:34), denoting both safety and dignity. God's gentleness, his grace and tender mercy, made him great (2Sa_22:36), gave him great wealth, and great authority, and a name like that of the great men of the earth. He was kept to be the head of the heathen (2Sa_22:44); his signal preservations evinced that he was designed and reserved for something great - to rule over all Israel, notwithstanding the strivings of the people, and so that those whom he had not known should serve him, many of the nations that lay remote. Thus he was lifted up on high, as high as the throne, above those that rose up against him, 2Sa_22:49.

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V. The comfortable reflections he makes upon his own integrity, which God, by those wonderful deliverances, had graciously owned and witnessed to, 2Sa_22:21-25. He means especially his integrity with reference to Saul and Ishbosheth, Absalom and Sheba, and those who either opposed his coming to the crown or endeavoured to dethrone him. They falsely accused him and misrepresented him, but he had the testimony of this conscience for him that he was not an ambitious aspiring man, a false and bloody man, as they called him, - that he had never taken any indirect unlawful courses to secure or raise himself, but in his whole conduct had kept in the way of his duty, - and that in the whole course of his conversation he had, for the main, made religion his business, so that he could take God's favours to him as the rewards of his righteousness, not of debt, but of grace. God had recompensed him, though not for his righteousness, as if that had merited any thing at the hand of God, yet according to his righteousness, which he was well pleased with, and had an eye to. His conscience witnessed for him,

1. That he had made the word of God his rule, and had kept to it, 2Sa_22:23. Wherever he was, God's judgments were before him as his guide; whithersoever he went, he took his religion along with him, and though he was forced to depart from his country, and sent, as it were, to serve other gods, yet as for God's statutes, he did not depart from them, but kept the way of the Lord and walked in it.

2. That he had carefully avoided the bye-paths of sin. He had not wickedly departed from his God. He could not say but that he had taken some false steps, but he had not deserted God, nor forsaken his way. Sins of infirmity he could not acquit himself from, but the grace of God had kept him from presumptuous sins. Though he had sometimes weakly departed from his God. By this it appeared that he was upright before God, or to God (in his sight, and with an eye to him), that he kept himself from his own iniquity, not only from that particular sin of killing Saul when it was in the power of his hand to do it, but, in general, he was afraid of sin and watchful against it, and made conscience of what he said and did. The matter of Uriah is an exception (1Ki_15:5), like that in Hezekiah's character, 2Ch_32:31. Note, A careful abstaining from our own iniquity is one of the best evidences of our own integrity; and the testimony of our conscience for us that we have done so will be such a rejoicing as will not only lessen the griefs of an afflicted state, but increase the comforts of a prosperous state. David reflected with more comfort upon his victories over his own iniquity than upon his conquest of Goliath and all the hosts of the uncircumcised Philistines; and the witness of his own heart to his uprightness was sweeter though more silent music than theirs that sang, David has slain his ten thousands. If a great man be a good man, his goodness will be much more his satisfaction than his greatness. Let favour be shown to the upright and his uprightness will sweeten it, will double it.

VI. The comfortable prospects he has of God's further favour. As he looks back, so he looks forward, with pleasure, and assures himself of the kindness God has in store for all the saints, for himself, and also for his seed.

1. For all good people, 2Sa_22:26-28. As God had dealt with him according to his uprightness, so he will with all others. He takes occasion here to lay down the established rules of God's procedure with the children of men: -

(1.) That he will do good to those that are upright in their hearts. As we are found towards God, he will be found towards us.

[1.] God's mercy and grace will be the joy of those that are merciful and gracious. Even the merciful need mercy; and they shall obtain it.

[2.] God's uprightness, his justice and faithfulness, will be the joy of those that are upright, just, and faithful, both towards God and man. [3.] God's purity and holiness will be the joy of those that are pure and holy, who therefore give thanks at the remembrance thereof. And, if any of these good people be afflicted people, he will save them, either out of their afflictions or by and after them. On the other hand,

(2.) That those who turn aside to crooked ways he will lead forth with the workers of iniquity, as he says in another psalm. With the froward he will wrestle; and those with whom God wrestles are sure to be foiled. Woe unto him that strives with his Maker! God will walk contrary to those that walk contrary to him and be displeased with those that are displeased with him. As for the haughty, his eyes are upon them, marking them out, as it were, to be brought down; for he resists the proud.

2. For himself. He foresaw that his conquests and kingdom would be yet further enlarged, 2Sa_22:45, 2Sa_22:46. Even the sons of the stranger, that would hear the report of his victories and the tokens of God's presence with him, would be possessed with a fear of him, would be forced to submit to him, though feignedly, and would be obedient to him. The successes which he had had he looked upon as earnests of more and means of more. Who durst oppose him by whom so many had been overcome? Thus the Son of David goes on conquering and to conquer, Rev_6:2. His gospel, which has been victorious, shall be so more and more.

3. For his seed: He showeth mercy to his Messiah (2Sa_22:51), not only to David himself, but to that seed of his for evermore. David was himself anointed of God, not a usurper, but duly called to the government and qualified for it; therefore he doubted not but God would show mercy to him, that mercy which he had promised not to take from him nor from his posterity (2Sa_7:15, 2Sa_7:16); on that promise he depends, with an eye to Christ, who alone is his seed for evermore, whose throne and kingdom still continue, and will to the end, whereas the seed and lineage of David are long since extinct. See Psa_89:28, Psa_89:29. Thus all his joys and all his hopes terminate, as ours should, in the great Redeemer. — Henry 

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(2 Sam 23)  "Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, {2} The spirit of the LORD spake by me, and his word was in my tongue. {3} The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. {4} And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. {5} Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow. {6} But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands: {7} But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place.

{8} These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite: he lift up his spear against eight hundred, whom he slew at one time. {9} And after him was Eleazar the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away: {10} He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil. {11} And after him was Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines. {12} But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory.

{13} And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim. {14} And David was then in an hold, and the garrison of the Philistines was then in Bethlehem. {15} And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate! {16} And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof, but poured it out unto the LORD. {17} And he said, Be it far from me, O LORD, that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men.

{18} And Abishai, the brother of Joab, the son of Zeruiah, was chief among three. And he lifted up his spear against three hundred, and slew them, and had the name among three. {19} Was he not most honourable of three? therefore he was their captain: howbeit he attained not unto the first three.

{20} And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow: {21} And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear. {22} These things did Benaiah the son of Jehoiada, and had the name among three mighty men. {23} He was more honourable than the thirty, but he attained not to the first three. And David set him over his guard.

{24} Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Bethlehem, {25} Shammah the Harodite, Elika the Harodite, {26} Helez the Paltite, Ira the son of Ikkesh the Tekoite, {27} Abiezer the Anethothite, Mebunnai the Hushathite, {28} Zalmon the Ahohite, Maharai the Netophathite, {29} Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin, {30} Benaiah the Pirathonite, Hiddai of the brooks of Gaash, {31} Abialbon the Arbathite, Azmaveth the Barhumite, {32} Eliahba the Shaalbonite, of the sons of Jashen, Jonathan, {33} Shammah the Hararite, Ahiam the son of Sharar the Hararite, {34} Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite, {35} Hezrai the Carmelite, Paarai the Arbite, {36} Igal the son of Nathan of Zobah, Bani the Gadite, {37} Zelek the Ammonite, Nahari the Beerothite, armourbearer to Joab the son of Zeruiah, {38} Ira an Ithrite, Gareb an Ithrite, {39} Uriah the Hittite: thirty and seven in all."

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2 Samuel 23 -

The historian is now drawing towards a conclusion of David's reign, and therefore gives us an account here,

 I. Of some of his last words, which he spoke by inspiration, and which seem to have reference to his seed that was to be for evermore, spoken of in the close of the foregoing chapter (2Sa_23:1-7). 

II. Of the great men, especially the military men, that were employed under him, the first three (2Sa_23:8-17), two of the next three (2Sa_23:18-23), and then the thirty (v. 24-39). — Henry 


2Sa 23:1-7 -

We have here the last will and testament of king David, or a codicil annexed to it, after he had settled the crown upon Solomon and his treasures upon the temple which was to be built. The last words of great and good men are thought worthy to be in a special manner remarked and remembered. David would have those taken notice of, and added either to his Psalms (as they are here to that in the foregoing chapter) or to the chronicles of his reign. Those words especially in 2Sa_23:5, though recorded before, we may suppose he often repeated for his own consolation, even to his last breath, and therefore they are called his last words. When we find death approaching we should endeavor both to honour God and to edify those about us with our last words. Let those that have had long experience of God's goodness and the pleasantness of wisdom, when they come to finish their course, leave a record of that experience and bear their testimony to the truth of the promise. We have upon record the last words of Jacob and Moses, and here of David, designed, as those, for a legacy to those that were left behind. We are here told,

I. Whose last will and testament this is. This is related either, or is usual, by the testator himself, or rather, by the historian, 2Sa_23:1. He is described,

1. By the meanness of his original: He was the son of Jesse. It is good for those who are advanced to be corner-stones and top-stones to be reminded, and often to remind themselves, of the rock out of which they were hewn.

2. The height of his elevation: He was raised up on high, as one favoured of God, and designed for something great, raised up as a prince, to sit higher than his neighbours, and as a prophet, to see further; for,

(1.) He was the anointed of the God of Jacob, and so was serviceable to the people of God in their civil interests, the protection of their country and the administration of justice among them.

(2.) He was the sweet psalmist of Israel, and so was serviceable to them in their religious exercises. he penned the psalms, set the tunes, appointed both the singers and the instruments of music, by which the devotions of good people were much excited and enlarged. Note, The singing of psalms is a sweet ordinance, very agreeable to those that delight in praising God. It is reckoned among the honours to which David was raised up that he was a psalmist: in that he was as truly great as in his being the anointed of the God of Jacob. Note, It is true preferment to be serviceable to the church in acts of devotion and instrumental to promote the blessed work of prayer and praise. Observe, Was David a prince? He was so for Jacob. Was he a psalmist? He was so for Israel. Note, the dispensation of the Spirit is given to every man to profit withal, and therefore, as every man has received the gift, so let him minister the same.

II. What the purport of it is. It is an account of his communion with God. Observe,

1. What God said to him both for his direction and for his encouragement as a king, and to be in like manner, of use to his successors. Pious persons take a pleasure in calling to mind what they have heard from God, in recollecting his word, and revolving it in their minds. Thus what God spoke once David heard twice, yea often. See here,

(1.) Who spoke: The Spirit of the Lord, the God of Israel, and the Rock of Israel, which some think is an intimation of the Trinity of persons in the Godhead - the Father the God of Israel, the Son the Rock of Israel, and the Spirit proceeding from the Father and the Son, who spoke by the prophets, and particularly by David, and whose word was not only in his heart, but in his tongue for the benefit of others. David here avows his divine inspiration, that in his psalms, and in this composition, The Spirit of God spoke by him. He, and other holy men, spoke and wrote as they were moved by the Holy Ghost. This puts an honour upon the book of Psalms, and recommends them to our use in our devotions, that they are words which the Holy Ghost teaches.

(2.) What was spoken. Here seems to be a distinction made between what the Spirit of God spoke by David, which includes all his psalms, and what the Rock of Israel spoke to David, which concerned himself and his family. Let ministers observe that those by whom God speaks to others are concerned to hear and heed what he speaks to themselves. Those whose office it is to teach others their duty must be sure to learn and do their own. Now that which is here said (2Sa_23:3, 2Sa_23:4) may be considered,

[1.] With application to David, and his royal family. And so here is, First, The duty of magistrates enjoined them. When a king was spoken to from God he was not to be complimented with the height of his dignity and the extent of his power, but to be told his duty. “Must is for the king,” we say. Here is a must for the king: He must be just, ruling in the fear of God; and so must all inferior magistrates in their places. Let rulers remember that they rule over men - not over beasts which they may enslave and abuse at pleasure, but over reasonable creatures and of the same rank with themselves. They rule over men that have their follies and infirmities, and therefore must be borne with. They rule over men, but under God, and for him; and therefore,

1. They must be just, both to those over whom they rule, in allowing them their rights and properties, and between those over whom they rule, using their power to right the injured against the injurious; see Deu_1:16, Deu_1:17. It is not enough that they do no wrong, but they must not suffer wrong to be done.

2. They must rule in the fear of God, that is, they must themselves be possessed with a fear of God, by which they will be effectually restrained from all acts of injustice and oppression. Nehemiah was so (Neh_5:15, So did not I, because of the fear of God), and Joseph, Gen_43:18. They must also endeavor to promote the fear of God (that is, the practice of religion) among those over whom they rule. The magistrate is to be the keeper of both tables, and to protect both godliness and honesty. Secondly, Prosperity promised them if they do, this duty. He that rules in the fear of God shall be as the light of the morning, 2Sa_23:4. Light is sweet and pleasant, and he that does his duty shall have the comfort of it; his rejoicing will be the testimony of his conscience. Light is bright, and a good prince is illustrious; his justice and piety will be his honour. Light is a blessing, nor are there any greater and more extensive blessings to the public than princes that rule in the fear of God. As the light of the morning, which is most welcome after the darkness of the night (so was David's government after Saul's, Psa_75:3), which is increasing, shines more and more to the perfect day, such is the growing lustre of a good government. It is likewise compared to the tender grass, which the earth produces for the service of man; it brings with it a harvest of blessings. See Psa_72:6, Psa_72:16, which were also some of the last words of David, and seem to refer to those recorded here.

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[2.] With application to Christ, the Son of David, and then it must all be taken as a prophecy, and the original will bear it: There shall be a rule among men, or over men, that shall be just, and shall rule in the fear of God, that is, shall order the affairs of religion and divine worship according to his Father's will; and he shall be as the light to the morning, etc., for he is the light of the world, and as the tender grass, for he is the branch of the Lord, and the fruit of the earth, Isa_11:1-5; Isa_32:1, Isa_32:2; Psa_72:2. God, by the Spirit, gave David the foresight of this, to comfort him under the many calamities of his family and the melancholy prospects he had of the degeneracy of his seed.

2. What comfortable use he made of this which God spoke to him, and what were his devout meditations on it, by way of reply, 2Sa_23:5. It is not unlike his meditation on occasion of such a message, 2Sa_7:18, etc. That which goes before the Rock of Israel spoke to him; this the Spirit of God spoke by him, and it is a most excellent confession of his faith and hope in the everlasting covenant. Here is,

(1.) Trouble supposed: Although my house be not so with God, and although he make it not to grow. David's family was not so with God as is described (2Sa_23:3, 2Sa_23:4), and as he could wish, not so good, not so happy; it had not been so while he lived; he foresaw it would not be so when he was gone, that his house would be neither so pious nor so prosperous as one might have expected the offspring of such a father to be.

[1.] Not so with God. Note, We and ours are that really which we are with God. This was what David's heart was upon concerning his children, that they might be right with God, faithful to him and zealous for him. But the children of godly parents are often neither so holy nor so happy as might be expected. We must be made to know that it is corruption, not grace, that runs in the blood, that the race is not to the swift, but that God gives his Spirit as a free-agent.

[2.] Not made to grow, in number, in power; it is God that makes families to grow or not to grow, Psa_107:41. Good men have often the melancholy prospect of a declining family. David's house was typical of the church of Christ, which is his house, Heb_3:3. Suppose this be not so with God as we could wish, suppose it be diminished, distressed, disgraced, and weakened, by errors and corruptions, yea, almost extinct, yet God has made a covenant with the church's head, the Son of David, that he will preserve to him a seed, that the gates of hell shall never prevail against his house. This our Saviour comforted himself with in his sufferings, that the covenant with him stood firm, Isa_53:10-12.

(2.) Comfort ensured: Yet he hath made with me an everlasting covenant. Whatever trouble a child of God may have the prospect of, still he has some comfort or other to balance it with (2Co_4:8, 2Co_4:9), and there is none like this of the Psalmist, which may be understood, [1.] Of the covenant of royalty (in the type) which God made with David and his seed, touching the kingdom, Psa_132:11, Psa_132:12. But,

[2.] It must look further, to the covenant of grace made with all believers, that God will be, in Christ, to them a God, which was signified by the covenant of royalty, and therefore the promises of the covenant are called the sure mercies of David, Isa_55:3. It is this only that is the everlasting covenant, and it cannot be imagined that David, who, in so many of his psalms, speaks so clearly concerning Christ and the grace of the gospel, should forget it in his last words. God has made a covenant of grace with us in Jesus Christ, and we are here told,

First, That it is an everlasting covenant, from everlasting in the contrivance and counsel of it, and to everlasting in the continuance and consequences of it.

Secondly, That it is ordered, well ordered in all things, admirably well, to advance the glory of God and the honour of the Mediator, together with the holiness and comfort of believers. It is herein well ordered, that whatever is required in the covenant is promised, and that every transgression in the covenant does not throw us out of covenant, and that it puts our salvation, not in our own keeping, but in the keeping of a Mediator.

Thirdly, That it is sure, and therefore sure because well ordered; the general offer of it is sure; the promised mercies are sure on the performance of the conditions. The particular application of it to true believers is sure; it is sure to all the seed.

Fourthly, That it is all our salvation. Nothing but this will save us, and this is sufficient: it is this only upon which our salvation depends.

Fifthly, That therefore it must be all our desire. Let me have an interest in this covenant and the promises of it, and I have enough, I desire no more.

3. Here is the doom of the sons of Belial read, 2Sa_23:6, 2Sa_23:7.

 (1.) They shall be thrust away as thorns - rejected, abandoned. They are like thorns, not to be touched with hands, so passionate and furious that they cannot be managed or dealt with by a wise and faithful reproof, but must be restrained by law and the sword of justice (Psa_32:9); and therefore, like thorns,

(2.) They shall, at length, be utterly burnt with fire in the same place, Heb_6:8. Now this is intended,

 [1.] As a direction to magistrates to use their power for the punishing and suppressing of wickedness. Let them thrust away the sons of Belial; see Psa_101:8. Or,

[2.] As a caution to magistrates, and particularly to David's sons and successors, to see that they be not themselves sons of Belial (as too many of them were), for then neither the dignity of their place nor their relation to David would secure them from being thrust away by the righteous judgments of God. Though men could not deal with them, God would. Or,

[3.] As a prediction of the ruin of all the implacable enemies of Christ's kingdom. There are enemies without, that openly oppose it and fight against it, and enemies within, that secretly betray it and are false to it; both are sons of Belial, children of the wicked one, of the serpent's seed; both are as thorns, grievous and vexatious: but both shall be so thrust away as that Christ will set up his kingdom in despite of their enmity, will go through them (Isa_27:4), and will, in due time, bless his church with such peace that there shall be no pricking brier nor grieving thorn. And those that will not repent, to give glory to God, shall, in the judgment-day (to which the Chaldee paraphrast refers this), be burnt with unquenchable fire. See Luk_19:27. — Henry 

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2Sa 23:8-39 -

I. The catalogue which the historian has here left upon record of the great soldiers that were in David's time is intended,

1. For the honour of David, who trained them up in the arts of exercises of war, and set them an example of conduct and courage. It is the reputation as well as the advantage of a prince to be attended and served by such brave men as are here described.

2. For the honour of those worthies themselves, who were instrumental to bring David to the crown, settle and protect him in the throne, and enlarge his conquests. Note, Those that in public stations venture themselves, and lay out themselves, to serve the interests of their country, are worthy of double honour, both to be respected by those of their own age and to be remembered by posterity. 3. To excite those that come after to a generous emulation. 4. To show how much religion contributes to the inspiring of men with true courage. David, both by his psalms and by his offerings for the service of the temple, greatly promoted piety among the grandees of the kingdom (1Ch_29:6), and, when they became famous for piety, they became famous for bravery.

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

1. The first three, who had done the greatest exploits and thereby gained the greatest reputation - Adino (2Sa_23:8 ), Eleazar (2Sa_23:9, 2Sa_23:10), and Shammah, 2Sa_23:11, 2Sa_23:12. I do not remember that we read of any of these, or of their actions, any where in all the story of David but here and in the parallel place, 1 Chr. 11. Many great and remarkable events are passed by in the annals, which relate rather the blemishes than the glories of David's reign, especially after his sin in the matter Uriah; so that we may conclude his reign to have been really more illustrious than it has appeared to us while reading the records of it. The exploits of this brave triumvirate are here recorded. They signalized themselves in the wars of Israel against their enemies, especially the Philistines.

(1.) Adino slew 800 at once with his spear.

(2.) Eleazar defied the Philistines, as they by Goliath, had defied Israel, but with better success and greater bravery; for when the men of Israel had gone away, he not only kept his ground, but arose, and smote the Philistines, on whom God struck a terror equal to the courage with which this great hero was inspired. His hand was weary, and yet it clave to his sword; as long as he had any strength remaining he held his weapon and followed his blow. Thus, in the service of God, we should keep up the willingness and resolution of the spirit, notwithstanding the weakness and weariness of the flesh - faint, yet pursuing (Jdg_8:4), the hand weary, yet not quitting the sword. Now that Eleazar had beaten the enemy, the men of Israel, who had gone away from the battle (2Sa_23:9), returned to spoil, 2Sa_23:10. It is common for those who quit the field, when any thing is to be done to hasten to it when any thing is to be gotten. (3.) Shammah met with a party of the enemy, that were foraging, and routed them, 2Sa_23:11, 2Sa_23:12. But observe, both concerning this exploit and the former, it is here said, The Lord wrought a great victory. Note, How great soever the bravery of the instruments is, the praise of the achievement must be given to God. These fought the battles, but God wrought the victory. Let not the strong man then glory in his strength, nor in any of his military operations, but let him that glories glory in the Lord.

2. The next three were distinguished from, and dignified above, the thirty, but attained not to the first three, 2Sa_23:23. All great men are not of the same size. Many a bright and benign star there is which is not of the first magnitude, and many a good ship not of the first rate. Of this second triumvirate two only are named, Abishai and Benaiah, whom we have often met with in the story of David, and who seem to have been not inferior in serviceableness, though they were in dignity, to the first three. Here is,

(1.) A brave action of these three in conjunction. They attended David in his troubles, when he absconded, in the cave of Adullam (2Sa_23:13), suffered with him, and therefore were afterwards preferred by him. When David and his brave men who attended him, who had acted so vigorously against the Philistines, were, by the iniquity of the times, in Saul's reign, driven to shelter themselves from his rage in caves and strong holds, no marvel that the Philistines pitched in the valley of Rephaim, and put a garrison even in Bethlehem itself, 2Sa_23:13, 2Sa_23:14. If the church's guides are so misled as to persecute some of her best friends and champions, the common enemy will, no doubt, get advantage by it. If David had had his liberty, Bethlehem would not have been now in the Philistines' hands. But, being so, we are here told,

[1.] How earnestly David longed for the water of the well of Bethlehem. Some make it a public-spirited wish, and that he meant, “O that we could drive the garrison of the Philistines out of Bethlehem, and make that beloved city of mine our own again!” the well being put for the city, as the river often signifies the country it passes through. But if he meant so, those about him did not understand him; therefore it seems rather to be an instance of his weakness. It was harvest-time; the weather was hot; he was thirsty; perhaps good water was scarce, and therefore he earnestly wished, “O that I could but have one draught of the water of the well of Bethlehem!” With the water of that well he had often refreshed himself when he was a youth, and nothing now will serve him but that, though it is almost impossible to come at it. He strangely indulged a humour which he could give no reason for. Other water might quench his thirst as well, but he had a fancy for that above any. It is folly to entertain such fancies and greater folly to insist upon the gratification of them. We ought to check our appetites when they go out inordinately towards those things that really are more pleasant and grateful than other things (Be not desirous of dainties), much more when they are thus set upon such things as only please a humour.

[2.] How bravely his three mighty men, Abishai, Benaiah, and another not named, ventured through the camp of the Philistines, upon the very mouth of danger, and fetched water from the well of Bethlehem, without David's knowledge, 2Sa_23:16. When he wished for it he was far from desiring that any of his men should venture their lives for it; but those three did, to show,

First, How much they valued their prince, and with what pleasure they could run the greatest hardships in his service. David, though anointed king, was as yet an exile, a poor prince that had no external advantages to recommend him to the affection and esteem of his attendants, nor was he in any capacity to prefer or reward them; yet those three were thus zealous for his satisfaction, firmly believing the time of recompence would come. Let us be willing to venture in the cause of Christ, even when it is a suffering cause, as those who are assured that it will prevail and that we shall not lose by it at last. Were they so forward to expose themselves upon the least hint of their prince's mind and so ambitious to please him? And shall not we covet to approve ourselves to our Lord Jesus by a ready compliance with every intimation of his will given us by his word, Spirit and providence?

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Secondly, How little they feared the Philistines. They were glad of an occasion to defy them. Whether they broke through the host clandestinely, and with such art that the Philistines did not discover them, or openly, and with such terror in their looks that the Philistines durst not oppose them, is not certain; it should seem, they forced their way, sword in hand. But see,

[3.] How self-denyingly David, when he had this far-fetched dear-bought water, poured it out before the Lord, 2Sa_23:17.

First, Thus he would show the tender regard he had to the lives of his soldiers, and how far he was from being prodigal of their blood, Psa_72:14. In God's sight the death of his saints is precious.

Secondly, Thus he would testify his sorrow for speaking that foolish word which occasioned those men to put their lives in their hands. Great men should take heed what they say, lest any bad use be made of it by those about them. Thirdly, Thus he would prevent the like rashness in any of his men for the future.

Fourthly, Thus he would cross his own foolish fancy, and punish himself for entertaining and indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself even in that which he was most fond of. Such generous mortifications become the wise, the great, and the good.

Fifthly, Thus he would honour God and give glory to him. The water purchased at this rate he thought too precious for his own drinking and fit only to be poured out to God as a drink-offering. If it was the blood of these men, it was God's due, for the blood was always his.

Sixthly, Bishop Patrick speaks of some who think that David hereby showed that it was not material water he longed for, but the Messiah, who had the water of life, who, he knew, should be born at Bethlehem, which the Philistines therefore should not be able to destroy.

Seventhly, Did David look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for the purchasing of which our blessed Saviour shed his blood? Let us not undervalue the blood of the covenant, as those do that undervalue the blessings of the covenant.

(2.) The brave actions of two of them on other occasions. Abishai slew 300 men at once, 2Sa_23:18, 2Sa_23:19. Benaiah did many great things. [1.] He slew two Moabites that were lion-like men, so bold and strong, so fierce and furious. [2.] He slew an Egyptian, on what occasion it is not said; he was well armed but Benaiah attacked him with no other weapon than a walking staff, dexterously wrested his spear out of his hand, and slew him with it, 2Sa_23:21. For these and similar exploits David preferred him to be captain of the life-guard or standing forces, 2Sa_23:23.

3. Inferior to the second three, but of great note, were the thirty-one here mentioned by name, 2Sa_23:24, etc. Asahel is the first, who was slain by Abner in the beginning of David's reign, but lost not his place in this catalogue. Elhanan is the next, brother to Eleazar, one of the first three, 2Sa_23:9. The surnames here given them are taken, as it should seem, from the places of their birth or habitation, as many surnames with us originally were. From all parts of the nation, the most wise and valiant were picked up to serve the king. Several of those who are named we find captains of the twelve courses which David appointed, one for each month in the year, 1 Chr. 27. Those that did worthily were preferred according to their merits. One of them was the son of Ahithophel (2Sa_23:34), the son famous in the camp as the father at the council-board. But to find Uriah the Hittite bringing up the rear of these worthies, as it revives the remembrance of David's sin, so it aggravates it, that a man who deserved so well of his king and country should be so ill treated. Joab is not mentioned among all these, either,

(1.) to be mentioned; the first, of the first three sat chief among the captains, but Joab was over them as general. Or,

(2.) Because he was so bad that he did not deserve to be mentioned; for though he was confessedly a great soldier, and one that had so much religion in him as to dedicate of his spoils to the house of God (1Ch_26:28), yet he lost as much honour by slaying two of David's friends as ever he got by slaying his enemies.

Christ, the Son of David, has his worthies too, who like David's, are influenced by his example, fight his battles against the spiritual enemies of his kingdom, and in his strength are more than conquerors. Christ's apostles were his immediate attendants, did and suffered great things for him, and at length came to reign with him. They are mentioned with honour in the New Testament, as these in the Old, especially, Rev_21:14. Nay, all the good soldiers of Jesus Christ have their names better preserved than even these worthies have; for they are written in heaven. This honour have all his saints. — Henry 

V.17 And he said, Be it far from me, O LORD, that I should do this: is not this the blood of the men that went in jeopardy of their lives? 

This verse is one of many which reveal how eating or drinking is often used metaphorically, and which relates to the LORD words at the last supper, “This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you” (Lk. 22:19, 20). That the bread and wine were not literally transubstantiated into Jesus body and blood, as Rome imagines, is evidenced in many ways which will only be briefly stated here.

1. The disciples were yet “Kosher,” as Peter's words as late as Acts 10:14 reveal, and as Jews, they were strictly enjoined never to eat blood (Lv. 17:10, 11), and would not have easily submitted to eating and drinking Jesus body and blood without protest, especially by Peter, who protested (among other things) Jesus even washing his feet (Jn. 13:6).

2. In addition, one does not drink a cup (Lk. 22:20), but the cup represented that which was in it, and which represented the blood of Christ, as the bread represented His body, like as David equated the water gotten at the peril of his mens lives as that of their lives.

3. Moreover, in every miracle which Jesus did, it  was very evident that the element healed or changed was indeed changed (water was wine, etc.), but transubstantiation offers no such evidence. Nor is it, according to Rome, like the Incarnation of Christ.

4. Finally, if we are to attribute Jesus words in Jn. 6 as addressing the Lord's supper, then the apostles would have preached participation in that ordinance in order to have life in oneself (V. 53: being born again), but rather they preached repentance and faith in the risen LORD Jesus and His sinless shed blood for salvation, as Jesus confirms that "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life."(John 6:63).  For not only is that how one is initially made spiritually alive (Eph. 1:13), but  Scripture states that is by the word of God that man is to continually live by (Mt. 44:), and this is what Jesus Himself said He “lived by” (v.  57), in explaining Jn. 6.  For to do the will of God, according to the word of the LORD, was Jesus “meat and drink” (Jn. 4:34). Thus Scripture interprets Scripture.  “Thy words were found, and I did eat them” (Jer. 15:16). To the glory of God. 

V. 18 “he attained not unto the first three.” Jesus had a select trinity of disciples, Peter, James and John  to whom Jesus first physically revealed His supernatural glory (Mk. 9:2), like as Aaron, Nadab, and Abihu and the 70 elders of Israel with Moses saw God and did eat and drink (Ex. 24:9-11), but which also corresponds to Jesus appearance in Lk. 24 when they ate and drank in communion with their risen Lord .   

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(2 Sam 24)  "And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. {2} For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beersheba, and number ye the people, that I may know the number of the people. {3} And Joab said unto the king, Now the LORD thy God add unto the people, how many soever they be, an hundredfold, and that the eyes of my lord the king may see it: but why doth my lord the king delight in this thing? {4} Notwithstanding the king's word prevailed against Joab, and against the captains of the host. And Joab and the captains of the host went out from the presence of the king, to number the people of Israel. {5} And they passed over Jordan, and pitched in Aroer, on the right side of the city that lieth in the midst of the river of Gad, and toward Jazer: {6} Then they came to Gilead, and to the land of Tahtimhodshi; and they came to Danjaan, and about to Zidon, {7} And came to the strong hold of Tyre, and to all the cities of the Hivites, and of the Canaanites: and they went out to the south of Judah, even to Beersheba. {8} So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. {9} And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men.

{10} And David's heart smote him after that he had numbered the people. And David said unto the LORD, I have sinned greatly in that I have done: and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have done very foolishly. {11} For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying, {12} Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee. {13} So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me. {14} And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man. {15} So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beersheba seventy thousand men. {16} And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite. {

17} And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house. {18} And Gad came that day to David, and said unto him, Go up, rear an altar unto the LORD in the threshingfloor of Araunah the Jebusite. {19} And David, according to the saying of Gad, went up as the LORD commanded. {20} And Araunah looked, and saw the king and his servants coming on toward him: and Araunah went out, and bowed himself before the king on his face upon the ground. {21} And Araunah said, Wherefore is my lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar unto the LORD, that the plague may be stayed from the people. {22} And Araunah said unto David, Let my lord the king take and offer up what seemeth good unto him: behold, here be oxen for burnt sacrifice, and threshing instruments and other instruments of the oxen for wood. {23} All these things did Araunah, as a king, give unto the king. And Araunah said unto the king, The LORD thy God accept thee. {24} And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the LORD my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver. {25} And David built there an altar unto the LORD, and offered burnt offerings and peace offerings. So the LORD was entreated for the land, and the plague was stayed from Israel."

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2 Samuel 24 -

The last words of David, which we read in the chapter before, were admirably good, but in this chapter we read of some of his last works, which were none of the best; yet he repented, and did his first works again, and so he finished well. We have here, 

I. His sin, which was numbering the people in the pride of his heart (2Sa_24:1-9). 

II. His conviction of the sin, and repentance for it (2Sa_24:10). 

III. The judgment inflicted upon him for it (2Sa_24:11-15). 

IV. The staying of the judgment (2Sa_24:16, 2Sa_24:17). 

V. The erecting of an altar in token of God's reconciliation to him and his people (2Sa_24:18-25).


2Sa 24:1-9 -

Here we have,

I. The orders which David gave to Joab to number the people of Israel and Judah, 2Sa_24:1, 2Sa_24:2. Two things here seem strange: -

1. The sinfulness of this. What harm was there in it? Did not Moses twice number the people without any crime? Does not political arithmetic come in among the other policies of a prince? Should not the shepherd know the number of his sheep? Does not the Son of David know all his own by name? Might not he make good use of this calculation? What evil has he done, if he do this? Answer, It is certain that it was a sin, and a great sin; but where the evil of it lay is not so certain.

(1.) Some think the fault was that he numbered those that were under twenty years old if they were but of stature and strength able to bear arms, and that this was the reason why this account was not enrolled, because it was illegal, 1Ch_27:23, 1Ch_27:24.

(2.) Others think the fault was that he did not require the half-shekel, which was to be paid for the service of the sanctuary whenever the people were numbered, as a ransom for their souls, Exo_30:12.

(3.) Others think that he did it with a design to impose a tribute upon them for himself, to be put into his treasury, and this by way of poll, so that when he knew their numbers he could tell what it would amount to. But nothing of this appears, nor was David ever a raiser of taxes.

(4.) This was the fault, that he had no orders from God to do it, nor was there any occasion for the doing of it. It was a needless trouble both to himself and to his people.

(5.) Some think that it was an affront to the ancient promise which God made to Abraham, that his seed should be innumerable as the dust of the earth; it savoured of distrust of that promise, or a design to show that it was not fulfilled in the letter of it. He would number those of whom God had said that they could not be numbered. Those know not what they do that go about to disprove the word of God.

(6.) That which was the worst thing in numbering the people was that David did it in the pride of his heart, which was Hezekiah's sin in showing his treasures to the ambassadors.

[1.] It was a proud conceit of his own greatness in having the command of so numerous a people, as if their increase, which was to be ascribed purely to the blessing of God, had been owing to any conduct of his own.

[2.] It was a proud confidence in his own strength. By publishing among the nations the number of his people, he thought to appear the more formidable, and doubted not that, if he should have any war, he should overpower his enemies with the multitude of his forces, trusting in God only. God judges not of sin as we do. What appears to us harmless, or at least but a small offence, may be a great sin in the eye of God, who sees men's principles, and is a discerner of the thoughts and intents of the heart. But his judgment, we are sure, is according to truth.

2. The spring from which it is here said to arise is yet more strange, 2Sa_24:1. It is not strange that the anger of the Lord should be kindled against Israel. There was cause enough for it. They were unthankful for the blessings of David's government, and strangely drawn in to take part with Absalom first and afterwards with Sheba. We have reason to think that their peace and plenty made them secure and sensual, and that God was therefore displeased with them. But that, in this displeasure, he should move David to number the people is very strange. We are sure that God is not the author of sin; he tempts no man: we are told (1Ch_21:1) that Satan provoked David to number Israel. Satan, as an enemy, suggested it for a sin, as he put it into the heart of Judas to betray Christ. God, as righteous Judge, permitted it, with a design, from this sin of David, to take an occasion to punish Israel for other sins, for which he might justly have punished them without this. But, as before he brought a famine upon them for the sin of Saul, so now a pestilence for the sin of David, that princes may from these instances learn, when the judgments of God are abroad, to suspect that their sins are the ground of the controversy, and may therefore repent and reform themselves, which should have a great influence upon national repentance and reformation, and that people may learn to pray for those in authority, that God would keep them from sin, because, if they sin, the kingdom smarts.
II. The opposition which Joab made to these orders. Even he was aware of David's folly and vain-glory in this design. He observed that David gave no reason for it, only, Number the people, that I may know the number of the people; and therefore he endeavored to divert his pride, and in a much more respectful manner than he had before endeavoured to divert his passion upon the death of Absalom; then he spoke rudely and insolently (2Sa_19:5-7), but now as became him: Now the Lord thy God add unto the people a hundred fold, 2Sa_24:3. There was no occasion to tax them, nor to enlist them, nor to make any distribution of them. They were all easy and happy; and Joab wished both that their number might increase and that the king, though old, might live to see their increase, and have the satisfaction of it. “But why doth my lord the king delight in this thing? What need is there of doing it?” Pauperis est numerare pecus - Leave it to the poor to count their flocks. Especially why should David, who speaks so much of delighting in God and the exercises of devotion, and who, being old, one would think, should have put away childish things, take a pleasure (so he calls it modestly, but he means taking pride) in a thing of this nature? Note, Many things, not in themselves sinful, turn into sin to us by our inordinately delighting in them. Joab was aware of David's vanity herein, but he himself was not. It would be good for us to have a friend that would faithfully admonish us when we say or do any thing proud or vain-glorious, for we often do so and are not ourselves aware of it.

III. The orders executed notwithstanding. The king's word prevailed, 2Sa_24:4. He would have it done; Joab must not gainsay it, lest he be thought to grudge his time and pains in the king's service. It is an unhappiness to great men to have those about them that will aid them and serve them in that which is evil. Joab, according to order, applied himself with some reluctancy to this unpleasing task, and took the captains of the host to help him. They began in the most distant places, in the east first, on the other side Jordan (2Sa_24:5), then they went towards Dan in the north (2Sa_24:6), so to Tyre on the east, and thence to Beersheba in the south, 2Sa_24:7. Above nine months were spent in taking this account, a great deal of trouble and amazement were occasioned by it in the country (2Sa_24:8 ), and the sum total was, at length, brought to the king at Jerusalem, 2Sa_24:9. Whether the numbers answered David's expectation or no we are not told, nor whether the account fed his pride or mortified it. The people were very many, but, it may be, not so many as he thought they were. They had not increased in Canaan as they had in Egypt, nor were much more than double to what they were when they came into Canaan under Joshua, about 400 years before; yet it is an evidence that Canaan was a very fruitful land that so many thousands were maintained within so narrow a compass. — Henry 

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2Sa 24:10-17 -

We have here David repenting of the sin and yet punished for it, God repenting of the judgment and David thereby made more penitent.

I. Here is David's penitent reflection upon and confession of his sin in numbering the people. While the thing was in doing, during all those nine months, we do not find that David was sensible of his sin, for had he been so he would have countermanded the orders he had given; but, when the account was finished and laid before him, that very night his conscience was awakened, and he felt the pain of it just then when he promised himself the pleasure of it. When he was about to feast on the satisfaction of the number of his people, it was turned into the gall of asps within him; sense of the sin cast a damp upon the joy, 2Sa_24:10.

1. He was convinced of his sin: His heart smote him before the prophet came to him (I think it should not be read for, 2Sa_24:11, but and, when David was up, so it is in the original), his conscience showed him the evil of what he had done; now that appeared sin, and exceedingly sinful, which before he saw no harm in. He reflected upon it with great regret and his heart reproached him for it. Note, It is a good thing, when a man has sinned, to have a heart within him to smite him for it; it is a good sign of a principle of grace in the heart, and a good step towards repentance and reformation. 2. He confessed it to God and begged earnestly for the forgiveness of it.

(1.) He owned that he had sinned, sinned greatly, though to others it might seem no sin at all, or a very little one. True penitents, whose consciences are tender and well informed, see that evil in sin which others do not see.

(2.) He owned that he had done foolishly, very foolishly, because he had done it in the pride of his heart; and it was folly for him to be proud of the numbers of his people, when they were God's people, not his, and, as many as they were, God could soon make them fewer.

(3.) He cried to God for pardon: I beseech thee, O Lord! take away the iniquity of thy servant. If we confess our sins, we may pray in faith that God will forgive them, and take away, by pardoning mercy, that iniquity which we cast away by sincere repentance.

II. The just and necessary correction which he suffered for this sin. David had been full of tossings to and fro all night under the sense of his sin, having no rest in his bones because of it, and he arose in the morning expecting to hear of God's displeasure against him for what he had done, or designing to speak with Gad his seer concerning it. Gad is called his seer because he had him always at hand to advise with in the things of God, and made use of him as his confessor and counsellor; but God prevented him, and directed the prophet Gad what to say to him (2Sa_24:11), and,

1. Three things are taken for granted,

(1.) That David must be corrected for his fault. It is too great a crime, and reflects too much dishonour upon God, to go unpunished, even in David himself. Of the seven things that God hates, pride is the first, Pro_6:17. Note, Those who truly repent of their sins, and have them pardoned are yet often made to smart for them in this world.

(2.) The punishment must answer to the sin. He was proud of the judgment he must be chastised with for this sin must be such as will make them fewer. Note, What we make the matter of our pride it is just with God to take from us, or embitter to us, and, some way or other, to make the matter of our punishment.

(3.) It must be such a punishment as the people must have a large share in, for God's anger was kindled against Israel, 2Sa_24:1. Though it was David's sin that immediately opened the sluice, the sins of the people all contributed to the deluge.
2. As to the punishment that must be inflicted,

(1.) David is told to choose what rod he will be beaten with, 2Sa_24:12, 2Sa_24:13. His heavenly Father must correct him, but, to show that he does not do it willingly, he gives David leave to make choice whether it shall be by war, famine, or pestilence, three sore judgments, which greatly weaken and diminish a people. God, by putting him thus to his choice, designed, [1.] To humble him the more for his sin, which we would see to be exceedingly sinful when he came to consider each of these judgments as exceedingly dreadful. Or,

[2.] To upbraid him with the proud conceit he had of his own sovereignty over Israel. He that is so great a prince begins to think he may have what he will. “Come then,” says God, “which wilt thou have of these three things?” Compare Jer_34:17, I proclaim a liberty for you, but it is such a liberty as this of David's to the sword, to the pestilence, and to the famine; and Jer_15:2, Such as are for death to death. Or

 [3.] To give him some encouragement under the correction, letting him know that God did not cast him out of communion with himself, but that still his secret was with him, and in afflicting him he considered his frame and what he could best bear. Or

[4.] That he might the more patiently bear the rod when it was a rod of his own choosing. The prophet bids him advise with himself, and then tell him what answer he should return to him that sent him. Note, Ministers are sent of God to us, and they must give an account of the success of their embassy. It concerns us therefore to consider what answer they shall return from us, that they may give up their account of us with joy.

(2.) He objects only against the judgments of the sword, and, for the other two, he refers the matter to God, but intimates his choice of the pestilence rather (2Sa_24:14): I am in a great strait; and well he might be when fear, and the pit, and the snare, were before him, and if he escape one, he must inevitably fall into the other, Jer_48:43, Jer_48:44. Note, Sin brings men into straits; wise and good men often distress themselves by their own folly.

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[1.] He begs that he may not fall into the hand of man. “Whatever comes, let us not flee three months before our enemies;” this would sully all the glory of David's triumphs and give occasion to the enemies of God and Israel to behave themselves proudly. See Deu_32:26, Deu_32:27. “Their tender mercies are cruel; and in three months they will do that damage to the nation which many years will not repair.” But,

[2.] He casts himself upon God: Let us fall now into the hand of the Lord, for his mercies are great. Men are God's hand (so they are called, Psa_17:14, the sword of his sending), yet there are some judgments which come more immediately from his hand than others, as famine and pestilence, and David refers it to God which of these shall be the scourge, and God chooses the shortest, that he may the sooner testify his being reconciled. But some think that David, by these words, intimates his choice of the pestilence. The land had not yet recovered the famine under which it smarted three years upon the Gibeonites' account, and therefore, “Let us not be corrected with that rod, for that also will be the triumph of our neighbours,” hence we read of the reproach of famine (Eze_36:30); “but if Israel must be diminished, let it be by the pestilence, for that is falling into the hands of the Lord,” who usually inflicted that judgment by the hand of his own immediate servants, the angels, as in the death of the first-born of Egypt. That is a judgment to which David himself, and his own family, lie as open as the meanest subject, but not so either to famine or sword, and therefore David, tenderly conscious of his guilt, chooses that. Sword and famine will devour one as well as another, but, it may be thought, the destroying angel will draw his sword against those who are known to God to be most guilty. This will be of the shortest continuance, and he dreads the thought of lying long under the tokens of God's displeasure. It is a dreadful thing, the apostle says, to fall into the hands of the living God (Heb_10:31), a fearful thing indeed for sinners that have, by their impenitency, shut themselves out from all hope of his mercy. But David, a penitent, dares cast himself into God's hand, knowing he shall find that his mercies are great. Good men, even when they are under God's frowns, yet will entertain no other than good thoughts of him. Though he slay me, yet will I trust in him.

(3.) A pestilence is accordingly sent (2Sa_24:15), which, for the extent of it, spread from Dan to Beersheba, from one end of the kingdom to the other, which showed it to come immediately from God's hand and not from any natural causes. David has his choice; he suffers by miracle, and not by ordinary means. For the continuance of it, it lasted from morning (this very morning on which it was put to David's choice) to the time appointed that is, to the third day (so Mr. Poole), or only to the evening of the first day, the time appointed for the evening sacrifice, so bishop Patrick and others, who reckon that the pestilence lasted but nine hours, and that, in compassion to David, God shortened the time he had first mentioned. The execution the pestilence did was very severe. There died 70,000 men, that were all well, and sick, and dead, in a few hours. What a great cry, may we suppose, was there now throughout all the land of Israel, as there was in Egypt when the first-born were slain! but that was at midnight, this in the daytime, Psa_91:6. See the power of the angels, when God gives them commission, either to save or to destroy. Joab is nine months in passing with his pen, the angel but nine hours in passing with his sword, through all the coasts and corners of the land of Israel. See how easily God can bring down the proudest sinners, and how much we owe daily to the divine patience. David's adultery is punished, for the present, only with the death of one infant, his pride with the death of all those thousands, so much does God hate pride. The number slain amounted to almost half a decimation, 70,000 being about one in twenty. Now, we may suppose, David's flesh trembled for fear of God and he was afraid of his judgments, Psa_119:120.

III. God's gracious relaxation of the judgment, when it began to be inflicted upon Jerusalem (2Sa_24:16): The angel stretched out his hand upon Jerusalem, as if he intended to do greater execution there than any where else, even to destroy it. The country had drunk of the bitter cup, but Jerusalem must drink the dregs. It should seem that was last numbered, and therefore was reserved to be last plagued; perhaps there was more wickedness, especially more pride (and that was the sin now chastised), in Jerusalem than elsewhere, therefore the hand of the destroyer is stretched out upon that; but then the Lord repented him of the evil, changed not his mind, but his way; and said to the destroying angel, It is enough; stay now thy hand, and let mercy rejoice against judgment. Jerusalem shall be spared for the ark's sake, for it is the place God hath chosen to put his name there. See here how ready God is to forgive and how little pleasure he takes in punishing; and let it encourage us to meet him by repentance in the way of his judgments. This was on Mount Moriah. Dr. Lightfoot observes that in the very place where Abraham, by a countermand from heaven, was stayed from slaying his son, this angel, by a like countermand, was stayed from destroying Jerusalem. It is for the sake of the great sacrifice that our forfeited lives are preserved from the destroying angel.

IV. David's renewed repentance for his sin upon this occasion, 2Sa_24:17. He saw the angel (God opening his eyes for that purpose), saw his sword stretched out to destroy, a flaming sword, saw him ready to sheath it upon the orders given him to stay proceedings; seeing all this, he spoke, not to the angel (he knew better than to address himself to the servant in the presence of the Master, or to give that honour to the creature which is the Creator's due), but to the Lord, and said, Lo, I have sinned. Note, True penitents, the more they perceive of God's sparing pardoning mercy the more humbled they are for sin and the more resolved against it. They shall be ashamed when I am pacified towards them, Eze_16:63. Observe,

1. How he criminates himself, as if he could never speak ill enough of his own fault: “I have sinned, and I have done wickedly; mine is the crime, and therefore on me be the cross. Let thy hand be against me, and my father's house. I am the sinner, let me be the sufferer;” so willing was he to accept the punishment of his iniquity, though he was worth 10,000 of them.

2. How he intercedes for the people, whose bitter lamentations made his heart to ache, and his ears to tingle: These sheep, what have they done? Done! Why they had done much amiss; it was their sin that provoked God to leave David to himself to do as he did; yet, as becomes a penitent, he is severe upon his own faults, while he extenuates theirs. Most people, when God's judgments are abroad, charge others with being the cause of them, and care not who falls by them, so they can escape. But David's penitent and public spirit was otherwise affected. Let this remind us of the grace of our Lord Jesus, who gave himself for our sins and was willing that God's hand should be against him, that we might escape. The shepherd was smitten that the sheep might be spared. — Henry 

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2Sa 24:18-25 -

Here is, I. A command sent to David to erect an altar in the place where he saw the angel, 2Sa_24:18. This was to intimate to David, 1. That, upon his repeated submission and humiliation, God was now thoroughly reconciled to him; for, if the Lord had been pleased to kill him, he would not have accepted an offering, and therefore would not have ordered him to build an altar. God's encouraging us to offer to him spiritual sacrifices is a comfortable evidence of his reconciling us to himself.

2. That peace is made between God and sinners by sacrifice, and not otherwise, even by Christ the great propitiation, of whom all the legal sacrifices were types. It is for his sake that the destroying angel is told to stay his hand. 3. That when God's judgments are graciously stayed we ought to acknowledge it with thankfulness to his praise. This altar was to be for thank-offerings. See Isa_12:1.

II. The purchase which David made of the ground in order hereunto. It seems the owner was a Jebusite, Araunah by name, proselyted no doubt to the Jewish religion, though by birth a Gentile, and therefore allowed, not only to dwell among the Israelites, but to have a possession of his own in a city, Lev_25:29, Lev_25:30. The piece of ground was a threshing-floor, a mean place, yet thus dignified - a place of labour, therefore thus dignified. Now,

1. David went in person to the owner, to treat with him. See his justice, that he would not so much as use this place in the present exigence, though the proprietor was an alien, though he himself was a king, and though he had express orders from God to rear an altar there, till he had bought it and paid for it. God hates robbery for burnt-offering. See his humility, how far he was from taking state; though a king, he was now a penitent, and therefore, in token of his self-abasement, he neither sent for Araunah to come to him nor sent another to deal with him, but went himself (2Sa_24:19), and, though it looked like a diminution of himself, he lost no honour by it. Araunah, when he saw him, went and bowed himself to the ground before him 2Sa_24:20. Great men will never be the less respected for their humility, but the more.

2. Araunah, when he understood his business (2Sa_24:21), generously offered him, not only the ground to build his altar on, but oxen for sacrifices, and other things that might be of use to him in the service (2Sa_24:22), and all this gratis, and a good prayer into the bargain: The Lord thy God accept thee! This he did,

(1.) Because he had a generous spirit with a great estate. He gave as a king (2Sa_24:23); though an ordinary subject, he had the spirit of a prince. In the Hebrew it is, He gave, even the king to the king, whence it is supposed that Araunah had been king of the Jebusites in that place, or was descended from their royal family, though now a tributary to David. (2.) Because he highly esteemed David, though his conqueror, upon the score of his personal merits, and never thought he could do too much to oblige him.

(3.) Because he had an affection for Israel, and earnestly desired that the plague might be stayed; and the honour of its being stayed at his threshing-floor, he would account a valuable consideration for all he now tendered to David.

3. David resolved to pay the full value of it, and did so, 2Sa_24:24. Here were two generous souls well met. Araunah is very willing to give; but David is determined to buy, and for a good reason: he will not offer that to God which costs him nothing. He would not take advantage of the pious Jebusite's generosity. He thanked him, no doubt, for his kind offer, but paid him fifty shekels of silver for the floor and the oxen for the present service, and afterwards 600 shekels of gold for the ground adjoining, to build the temple on. Note, Those know not what religion is whose chief care it is to make it cheap and easy to themselves, and who are best pleased with that which costs them least pains or money. What have we our substance for but to honour God with it? and how can it be better bestowed?

III. The building of the altar, and the offering of the proper sacrifices upon it (2Sa_24:25), burnt-offerings to the glory of God's justice in the execution that had been done, and peace-offerings to the glory of his mercy in the seasonable staying of the process. Hereupon God showed (it is supposed by fire from heaven consuming the sacrifices) that he was entreated for the land, and that it was in mercy that the plague was removed and in token of God's being reconciled both to prince and people. Christ is our altar, our sacrifice; in him alone we may expect to find favour with God, to escape his wrath, and the sword, the flaming sword, of the cherubim who keep the way of the tree of life. — Henry 

The end of the Book of First Samuel