Unless otherwise stated, all citations are taken from the New International Version (NIV).
2 Samuel 23 (David’s Mighty Men)
Summary: Despite a mix of faith and sin, God “exalted” David, “anointed” David, and considered him a “hero” of Israel (v.1). Each of David’s three men were powerful warriors (v.8ff). At one point, David longed for water during battle (v.15). His men heard this, broke through the enemy lines, and brought it back to him (v.16). But David poured it out because he didn’t want to take from his men’s labor (v.17). Others were in David’s mighty men, but there were three central men (v.18ff). There were thirty total mighty men (v.24).
(23:1) These are the last words of David: “The inspired utterance of David son of Jesse, the utterance of the man exalted by the Most High, the man anointed by the God of Jacob, the hero of Israel’s songs:”
“These are the last words of David.” These aren’t David’s final words. He continues to speak in 2 Kings 1. Rather, these are David’s final written words, final psalm, or perhaps “last major pronouncement.”[1] These words in verses 1-7 are “generally acknowledged to have been written by David himself.”[2] Likewise, Firth[3] states that a 10th century date of this text is likely, and therefore, it likely dates back to David.
“Son of Jesse.” David came from humble origins.
“Exalted by the Most High.” David didn’t raise himself up. God raised him up.
“Anointed by the God of Jacob.” David didn’t choose himself for his role. God chose him for his role.
How does David identify himself in his final words? He identifies himself as a son of Jesse, a man raised up by God, and a man anointed by God. None of these attributes are his accomplishments—only what God did through him. Baldwin agrees when she notes that David “describes himself not in terms of human achievements but in relation to his God, who caused him to become king.”[4]
David identifies himself as the “sweet psalmist of Israel” (NASB). He could’ve identified himself by his good looks, his excellent leadership of Israel, or perhaps his history of military victories. But David doesn’t mention any of this. Instead, he wanted to be remembered for his insightful psalms about God. Incidentally, three thousand years later, this is how most people remember David.
(23:2) “The Spirit of the LORD spoke through me; his word was on my tongue.”
This describes biblical inspiration: God spoke, but it was through David’s mouth. Jesus affirmed that God spoke through David by the Holy Spirit (Mt. 22:43). This is a similar formula for other OT prophets (Hos. 1:2; Num. 12:2; 1 Kings 22:28).
(23:3-4) “The God of Israel spoke, the Rock of Israel said to me: ‘When one rules over people in righteousness, when he rules in the fear of God, 4 he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings grass from the earth.’”
God compares a righteous ruler to the sun appearing over the horizon on a cloudless day. The imagery is that of the sun illuminating the sky, land, and people from darkness. Just as the sun has a universal effect on the land, a righteous ruler has a universal impact on the land.
(23:5) “If my house were not right with God, surely he would not have made with me an everlasting covenant, arranged and secured in every part; surely he would not bring to fruition my salvation and grant me my every desire.”
“If my house were not right with God, surely he would not have made with me an everlasting covenant.” David wasn’t a perfect ruler. Rather, God made a covenant with him because of his house. Firth writes, “David is no shining light for monarchy. Perhaps that is why he does not make a claim about himself. Rather, he claims that his house (bayit) stands in this relationship to God… Because David’s house stands in the relationship with God described here, we know David’s punishment for his sin against Uriah has not terminated the promise. Instead, the language of an eternal covenant is employed to insist that Yahweh’s promise from 7:1-17 abides.”[5]
David reaffirms God’s covenant with him (cf. 2 Sam. 7:11-16).
(23:6-7) “But evil men are all to be cast aside like thorns, which are not gathered with the hand. 7 Whoever touches thorns uses a tool of iron or the shaft of a spear; they are burned up where they lie.”
The everlasting Davidic Covenant is in contrast to the judgment and transitory existence of the wicked.
David’s mighty warriors[6]
Why doesn’t the total add up to thirty? The parallel passage in 1 Chronicles 11:10-47 contains some differences. However, the “differences between the two lists are minor and doubtless the composition of this group changed from time to time as men died and were replaced.”[7] For instance, “Asahel and Uriah died untimely deaths (2 Sam. 2:23; 11:17),”[8] and they were likely replaced. Indeed, Asahel died before David became king. Bergen concurs, “The persons actually designated as the Thirty at any given time varied throughout David’s administration.”[9] And Evans agrees when she writes, “When a member of the Thirty died or retired, he would have been replaced. This explains why there are more than thirty names on the list in this chapter and a further sixteen names added to the list in Chronicles.”[10]
The “Three” mighty warriors have several qualities in common. First, they are exceedingly brave. When the Israelites all retreated, all three stood their ground. Second, they are all fiercely loyal to David. These are the men who retrieve the water for David during the battle in the near Bethlehem. Third, they are all incredibly powerful warriors who committed incredible military feats.
One way to discern a good leader is to look at their followers. If David could lead men of this quality, it really tells us something about David.
(23:8) These are the names of David’s mighty warriors:
(1) Josheb
Josheb-Basshebeth, a Tahkemonite, was chief of the Three; he raised his spear against eight hundred men, whom he killed in one encounter.
Josheb-Basshebeth single-handedly killed 800 men. The parallel passage states that it was only 300 men (1 Chron. 11:11), but the manuscript evidence unilaterally favors 800 men in this passage.[11] The passage in 1 Chronicles 11 is probably a case of dittography from 1 Chronicles 11:20. Regardless, this is, no doubt, why Josheb was the “chief of the Three.”
(2) Eleazar
(23:9-10) Next to him was Eleazar son of Dodai the Ahohite. As one of the three mighty warriors, he was with David when they taunted the Philistines gathered at Pas Dammim for battle. Then the Israelites retreated, 10 but Eleazar stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The LORD brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead.
Eleazar was one of three elite soldiers. He stood with David against the Philistines when everyone else ran away.
“His hand grew tired and froze to the sword.” This likely refers to “muscle cramps [that] temporarily disabled him.”[12]
“The troops returned to Eleazar, but only to strip the dead.” Others came in afterward once Eleazar showed others how to follow God radically. This is biblical leadership: Serving God—even when no one else is doing it.
(3) Shammah
(23:11-12) Next to him was Shammah son of Agee the Hararite. When the Philistines banded together at a place where there was a field full of lentils, Israel’s troops fled from them. 12 But Shammah took his stand in the middle of the field. He defended it and struck the Philistines down, and the LORD brought about a great victory.
Shammah fought an army of Philistines when all the other Israelites ran away in terror. Shammah placed himself “in the middle of the field.”
(23:13-14) During harvest time, three of the thirty chief warriors came down to David at the cave of Adullam, while a band of Philistines was encamped in the Valley of Rephaim. 14 At that time David was in the stronghold, and the Philistine garrison was at Bethlehem.
“Harvest time” means that the Philistines could disrupt or destroy the food supply.
Adullam was twelve miles southwest of Bethlehem.[13] This shows that the Philistines had penetrated far into Israel’s territory.
Three of David’s men came to support him while he was fending off the Philistines in the valley of Rephaim. This passage is probably a flashback to 1 Samuel 22:1ff or 2 Samuel 5:17-25.[14]
(23:15) David longed for water and said, “Oh, that someone would get me a drink of water from the well near the gate of Bethlehem!”
Not all water sources are equal in value. Some water sources were stagnant and dirty. Others were lukewarm. A source of cool and clean water would be quite memorable. During the battle, David starts to think out loud, remembering the cool water of Bethlehem. After such a long fight, he was apparently thirsty and longed for that water that he remembered so well.
(23:16-17) So the three mighty warriors broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead, he poured it out before the LORD. 17 “Far be it from me, LORD, to do this!” he said. “Is it not the blood of men who went at the risk of their lives?” And David would not drink it. Such were the exploits of the three mighty warriors.
This would’ve been a roundtrip journey of roughly 25 miles.[15]
These three men risk their lives to get a pouch of water from that well. They probably thought that this was a good idea. After all, they were sacrificially serving the desires of their king.
Why does David pour out the water? Was this an act of cruelty or caprice? Not at all. David was showing something of God’s heart for servant leadership. It would have been tempting to accept gifts, favors, and praise from his men. However, David refused to accept any of it. He didn’t want them to give him special gifts, but instead, he wanted them to keep their focus on pleasing God. David didn’t want them risking their lives to please him, but to please God. This sacrifice “represented the life-blood of three brave men.”[16] He was honoring their work before God as a sort of “drink offering” (Gen. 35:14; Lev. 23:13; Num. 6:15). Evans writes, “This pouring out was in effect a ritual sacrifice that would have emphasized the specialness of their gift. Their offering was seen as worthy to be offered to God.”[17] David “emphasizes that only Yahweh is fit to receive such a costly offering.”[18]
Leaders have opportunities to use their influence for self-advantage (e.g. self-glorification, being bossy, making money, etc.). Such high levels of devotion to leaders are really misplaced devotion, which really belongs to God. This was Saul’s problem. As one commentator wrote, “Saul could get men to follow him, but he couldn’t get himself to follow God.”
(23:18) Abishai the brother of Joab son of Zeruiah was chief of the Three. He raised his spear against three hundred men, whom he killed, and so he became as famous as the Three.
Abishai (Joab’s brother) had killed 300 hundred men single-handedly. He was the man that volunteered to sneak into Saul’s camp at night with David (1 Sam. 26:6ff), led David’s army against the Ammonites (2 Sam. 10:10) and Absalom (2 Sam. 18:2), and killed 18,000 Edomites (1 Chron. 18:12).
(23:19) Was he not held in greater honor than the Three? He became their commander, even though he was not included among them.
The “Three” are a distinct class among the “Thirty.” However, Abishai is stronger than any of them.
(23:20-22) Benaiah son of Jehoiada, a valiant fighter from Kabzeel, performed great exploits. He struck down Moab’s two mightiest warriors. He also went down into a pit on a snowy day and killed a lion. 21 And he struck down a huge Egyptian. Although the Egyptian had a spear in his hand, Benaiah went against him with a club. He snatched the spear from the Egyptian’s hand and killed him with his own spear. 22 Such were the exploits of Benaiah son of Jehoiada; he too was as famous as the three mighty warriors.
Benaiah was also powerful, killing two sons of Moab, which should be translated, “Moab’s two best men.”[19]
“He also went down into a pit on a snowy day and killed a lion.” Firth writes, “Lions are always dangerous, but this one had either fallen into a storage pit or been placed there for amusement, rather like the later Roman pattern. Given Israelite society’s essentially subsistence nature, the former is more likely, and the lion had to be killed so the pit could be used. The event was memorable because of snow that day.”[20]
“He struck down a huge Egyptian.” He killed a lion, and he disarmed a “huge” Egyptian champion and killed the man with his own spear (v.21). The Egyptian was 5 cubits tall or roughly 7.5 feet tall (1 Chron. 11:23). Since Israel and Egypt didn’t fight during David’s lifetime, it’s possible “the Egyptian was a mercenary soldier fighting with another of Israel’s enemies.”[21]
(23:23) He was held in greater honor than any of the Thirty, but he was not included among the Three. And David put him in charge of his bodyguard.
Like Abishai, Benaiah was tougher than the “Three.” This seems to show that David is simply surrounded by strong, skilled, and aggressive soldiers.
How could these mighty warriors defeat hundreds of soldiers, a lion, or a giant Egyptian champion? Anderson states that these mighty warriors defeated such large numbers “with the help of the troop under [their] command.”[22] Yet, the obvious difficulty with this interpretation is in the fact that no supporting troops are mentioned in the text—anywhere.
In our view, these men were capable of such mighty deeds because of the power of God. Indeed, this is what the text explicitly states. The Bible doesn’t teach that these mighty warriors were able to win a battle against hundreds of men on their own natural ability. The text states that “the LORD brought about a great victory” (v.10, 12).
(23:24-39) Among the Thirty were: Asahel the brother of Joab, Elhanan son of Dodo from Bethlehem, 25 Shammah the Harodite, Elika the Harodite, 26 Helez the Paltite, Ira son of Ikkesh from Tekoa, 27 Abiezer from Anathoth, Sibbekai the Hushathite, 28 Zalmon the Ahohite, Maharai the Netophathite, 29 Heled son of Baanah the Netophathite, Ithai son of Ribai from Gibeah in Benjamin, 30 Benaiah the Pirathonite, Hiddai from the ravines of Gaash, 31 Abi-Albon the Arbathite, Azmaveth the Barhumite, 32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan 33 son of Shammah the Hararite, Ahiam son of Sharar the Hararite, 34 Eliphelet son of Ahasbai the Maakathite, Eliam son of Ahithophel the Gilonite, 35 Hezro the Carmelite, Paarai the Arbite, 36 Igal son of Nathan from Zobah, the son of Hagri, 37 Zelek the Ammonite, Naharai the Beerothite, the armor-bearer of Joab son of Zeruiah, 38 Ira the Ithrite, Gareb the Ithrite 39 and Uriah the Hittite. There were thirty-seven in all.
The rest of the chapter lists all of David’s might warriors (“thirty-seven in all”).
Why does the author end with Uriah? This shows that David had character at one point in his leadership. He was a sacrificial leader who showed his men to sacrifice for God—not himself. But this didn’t last. Years later, he took from Uriah, taking his wife and ultimately taking his life.
Questions for Reflection
Why did David refuse to accept the water? If David drank the water, it would encourage this sort of behavior in the future. David’s men wanted to please him, but he refused to accept personal aggrandizement from them. As leaders, we shouldn’t take from our people. Don’t look up to the leaders in your life. Instead, look beyond them to the ultimate leader.
Why did God stick with David rather than Saul? Saul was permanently disqualified from God’s plan after offering the sacrifices (1 Sam. 15). Yet, David was a murderer, adulterer, and a poor father (2 Sam. 11-12).
This chapter could give us insight into this question: David didn’t take the sacrifices of his men for self-aggrandizement, but instead, he directed his followers to God. This is what a “man after God’s own heart” looks like.
Saul’s officers were men he couldn’t trust and who had to be bribed into loyal service (see 1 Sam. 22:6ff.), but David’s men would have died for their leader, and some of them did.
Why were three of the “thirty” men non-Israelites? Specifically, Igal (from Zobah), Zelek the Ammonite, and Uriah the Hittite (vv.36-39) were all foreigners and in debt (1 Sam. 22:2). This implies that David could work with various types of people.
2 Samuel 24 (David’s Intercession)
Summary: God told David to perform a census (v.1). Joab wants to know why David wants to count numbers (v.3). David realized that this was a mistake (v.10). God gives David three options of discipline for what happened (v.12). 70,000 people died as a result (v.15). David wants to take the punishment for the sake of the people (as a type of Christ? See verse 17). David’s sacrifices pulled the plague off of Israel (v.25).
(24:1) God was angry with Israel. Consequently, to judge the people, God told David to take the census.
(1 Chron. 21:1) Did God move David to take the census, or did Satan? (cf. 2 Sam. 24:1)
(24:2) David has Joab take the census.
(24:3-4) Joab pushes back on this census, but David insists.
(24:5-9) Joab travels all around Israel, and he comes up with a figure of 800,000 warriors in Israel, and another 500,000 in Judah.
(24:10) Why was taking a census such a serious sin?
(24:11-13) The prophet Gad speaks for God to David. God gives David three different options for the judgment that he can face.
(24:14) David learns the lesson: He shouldn’t trust in his large number of soldiers, but in God alone.
(24:15) God sent a “pestilence” (i.e. a plague) that killed 70,000 men. Perhaps, God killed the men to show that their power wasn’t in their army, but in him alone. God could snap his fingers and have the army dismantled, but God’s power would never disappear.
(24:16) God spared Jerusalem.
(24:17) David intercedes for the people—much like Moses (Ex. 32:32) and much like Jesus.
(24:18-19) The prophet Gad tells David to construct an altar to God (v.18), and David agrees (v.19).
(24:20-23) David tries to buy the plot of land off of Araunah the Jebusite (v.21), but Araunah offers it to him for free (vv.22-23).
(24:24) David refuses to accept it for free, and he pays him fifty shekels.
(24:25) David gives the burnt offerings, but the text says that God was moved by David’s “prayers” for the land. God took the plague away.
Concluding insights
Why does this book end in this way?
[1] Mary J. Evans, 1 & 2 Samuel, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 238.
[2] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1080.
[3] David G. Firth, 1 & 2 Samuel, ed. David W. Baker and Gordon J. Wenham, vol. 8, Apollos Old Testament Commentary (Nottingham, England; Downers Grove, IL: Apollos; InterVarsity Press, 2009), 525.
[4] Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 311.
[5] David G. Firth, 1 & 2 Samuel, ed. David W. Baker and Gordon J. Wenham, vol. 8, Apollos Old Testament Commentary (Nottingham, England; Downers Grove, IL: Apollos; InterVarsity Press, 2009), 527.
[6] I am indebted to Dennis McCallum for many of the insights on this chapter.
[7] Warren Wiersbe, The Wiersbe Bible Commentary (Colorado Springs, CO: David C. Cook, 2007), 601.
[8] Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 315.
[9] Robert D. Bergen, 1, 2 Samuel, vol. 7, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 472.
[10] Mary J. Evans, 1 & 2 Samuel, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 241.
[11] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1088.
[12] Robert D. Bergen, 1, 2 Samuel, vol. 7, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 469.
[13] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1089.
[14] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1089.
[15] Robert D. Bergen, 1, 2 Samuel, vol. 7, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 470.
[16] Joyce G. Baldwin, 1 and 2 Samuel: An Introduction and Commentary, vol. 8, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 313.
[17] Mary J. Evans, 1 & 2 Samuel, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 242.
[18] David A. Hubbard et al., “Editorial Preface,” in 2 Samuel, vol. 11, Word Biblical Commentary (Dallas: Word, Incorporated, 1989), 276.
[19] Ronald F. Youngblood, “1, 2 Samuel,” in The Expositor’s Bible Commentary: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel, ed. Frank E. Gaebelein, vol. 3 (Grand Rapids, MI: Zondervan Publishing House, 1992), 1090.
[20] David G. Firth, 1 & 2 Samuel, ed. David W. Baker and Gordon J. Wenham, vol. 8, Apollos Old Testament Commentary (Nottingham, England; Downers Grove, IL: Apollos; InterVarsity Press, 2009), 536.
[21] Robert D. Bergen, 1, 2 Samuel, vol. 7, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 471.
[22] David A. Hubbard et al., “Editorial Preface,” in 2 Samuel, vol. 11, Word Biblical Commentary (Dallas: Word, Incorporated, 1989), 275.