Chapter Twenty-Three
The Last Words of David
23:1 Now these are the last words of David: The oracle of David, the son of Jesse, the oracle of the man who was raised on high, the anointed of the God of Jacob, the sweet psalmist of Israel:
The first seven verses of this chapter are identified as the last words of David, there are a number of opinions as to what that actually means. Some believe it refers to the last of his written words, as they are not the last of the words attributed to David in this book (see 2 Samuel 23:15; 24:2, 10, 14, 17, 21, 24), and nor are they the last words he ever spoke (see 1 Kings 2:1–9).
David describes himself as a man “raised on high” (the Septuagint records “whom the Lord exalted”) referring not to his human achievement, but that of being raised by God to be a king, as he was anointed by the God of Jacob to be the Lord’s designated ruler, using words that point to him being a type (or model) of the Messiah (click here to read more about types used in the Bible). He further calls himself the sweet (Hebrew nᵉîm’, pleasant, a joy to be around) psalmist (Hebrew zᵉmi·rôṯ’, singer, psalmist). Some translators believe that the word zᵉmi·rôṯ’ should be derived from its root as zimrāh, which refers to strength, allowing translations like, “the favorite of the Strong One of Israel” (2 Samuel 23:1b, NRSV) or “favorite of the Mighty One of Israel” (2 Samuel 23:1b, NABRE).
The language of this song is difficult. The words seem to have messianic implications. David anticipates the rise of a king who would rule over mankind in righteousness, i.e., justice. He would rule in the fear of God, i.e., reverence for God. His appearance would signal a new day for the world. Just as the warmth of the morning brings refreshment and stimulates growth, so the reign of this king would result in spiritual growth. This ruler would come from the house (descendants) of David. That was the thrust of the everlasting covenant which God had made with David. Because of that covenant David was confident that God would provide salvation.[1]
The Hebrew word used twice nᵉ’ǔm’, translated here both times as ‘oracle’, is a word that is found 376 times in the Old Testament. It is predominantly used when the text is a declarations from God, it is used in this manner 367 times (for example see Genesis 22:16; Numbers 14:28, 1 Samuel 2:30; 2 Kings 9:26; 19:33; 22:19; 2 Chronicles 34:27; Psalm 110:1; Isaiah 1:24). It is also used to refer to prophetic statements given through individuals like Balaam (5 times, see Numbers 24:3, 4, 15, 16). Which leaves us with four unaccounted for, these two in verse one, and two other locations (see Psalm 36:1; Proverbs 30:1). Many question, could this series of verses be a prophetic oracle too?
23:2 “The Spirit of the LORD speaks by me; his word is on my tongue.
This is a critical verse, when we read what David wrote, it is easy to see that much of what he says goes beyond that which was related directly to his life. While he did have a personal insight on the nature and character of God, he also had the guidance of the Holy Spirit, who gave him even greater intimate knowledge of YHWH. The psalms written by David are highly exalted for his praise and adoration of God, but many are unaware that the book of Psalms also contains very accurate and precise prophecy, insight that could only come from the Holy Spirit. The Word of God was certainly on his tongue!
Some seventy-three psalms in the Book of Psalms are attributed to him. Yet he was no ordinary song writer. The Spirit of Yahweh spoke through David. Inspiration is not a quality attributed to writings centuries after they were written. The Biblical writers were aware that they were being used as the instrument of the Holy Spirit. David claims that what he was about to write in this particular song was an oracle of God. The Rock of Israel had given him these words (2 Samuel 23:1b–3a).[2]
23:3 The God of Israel has spoken; the Rock of Israel has said to me: When one rules justly over men, ruling in the fear of God, 4 he dawns on them like the morning light, like the sun shining forth on a cloudless morning, like rain that makes grass to sprout from the earth.
David writes that the God of Israel has spoken, and that the Rock of Israel told him the following text. As discussed in the commentary for 2 Samuel 22:47, the use of the Hebrew word ṣûr’ (Rock) can be considered a title (or name) for Jesus (note that the translators for the ESV capitalized the first letter), so did Jesus say this to David? Perhaps (click here to read about the preincarnate appearances of Jesus in the Old Testament), but regardless, the source is still from God. What did God say? When one like a king rules justly (Hebrew ṣǎd·dîq’, righteously) over men, ruling in the fear (Hebrew yir·ʾǎṯ’, reverence, receptive to the wisdom and guidance) of God, it “is like the light of morning at sunrise, like a morning without clouds, like the gleaming of the sun on new grass after rain.” (2 Samuel 23:4, NLT)
One who leads while living in submission to the leadership of God is like the light of morning at sunrise on a cloudless morning. This image suggests that a leader who follows God helps bring about opportunities for growth and blessing for his subjects. This concept is reinforced when David compared the ideal leader to the brightness after rain that brings the grass from the earth. This metaphor suggests that proper leaders help create an environment in which their subjects can flourish.[3]
23:5 “For does not my house stand so with God? For he has made with me an everlasting covenant, ordered in all things and secure. For will he not cause to prosper all my help and my desire?
In this verse David asks two rhetorical questions, the first question points to the fact that his family was chosen by God as evidenced by the everlasting covenant. A covenant where every detail has been ordered (Hebrew ʿǎrû·ḵā(h)’, arranged, to prepare) and secured, guaranteed by God. Understanding that his family was chosen and given an eternal covenant, the second question surmises that wouldn’t God then prosper (Hebrew yǎṣ·mîªḥ’, to grow, to sprout) all his help (Hebrew yiš·ʿi’, deliverance, salvation, in a physical sense from enemies, etc.) and grant him his desires?
23:6 But worthless men are all like thorns that are thrown away, for they cannot be taken with the hand; 7 but the man who touches them arms himself with iron and the shaft of a spear, and they are utterly consumed with fire.”
David concludes with an analogy we all can relate to, saying worthless men (Hebrew ḇeliy·yǎ’·ʿǎl, good for nothing, wicked, sons of Belial, click here to read more about this word, see also 2 Samuel 16:7) are like thorns from a thorn bush, similar to those thorny weeds that cut and attach themselves to you when you walk through or by them. Then when you try to get them off with your hands they prick and cut your fingers, once off they’re thrown away, worthless and annoying! David compares the fate of evil people in his kingdom to that of the fate of weeds found in a garden or a farmer’s field, both would be destroyed with “a tool of iron or the shaft of a spear...” (2 Samuel 23:7b, NIV) and be "burned up where they lie." (2 Samuel 23:7c, NIV) David desires to purge all evil from the kingdom, and will kill, if, and when necessary.
Considerations
Could the first seven verses of this chapter be a prophecy regarding the second coming of the Messiah?
The Targum does interpret this as a prophecy of the coming Messiah. The Targum of Jonathan to the Prophets for the book of Samuel, translated from Aramaic into English, reads:
While much of the Targum writings are considered to be expositional commentary and not just Scriptural text, it is interesting nonetheless to see how these verses were interpreted during Jonathan ben Uzziel’s lifetime, the translator of the Hebrew to Aramaic (he lived in Roman occupied Judea, unknown exact date).
The Targum of Jonathan interpreted this section as a prophecy of the coming Messiah. Jesus also seems to have understood this passage as messianic; his comparison of himself to “light” (John 8:12; 9:5; cf. v. 4) and his prophetic parable comparing the wicked to weeds to be burned (Matt 13:30, 40; cf. v. 7) suggests that he was drawing upon images derived from this passage.[5]
Recognition of David’s Mighty Men
[Verses 8-39 parallel 1 Chronicles 11:10-47]
The remainder of this chapter is dedicated to the recognition of the men that fought with David.
23:8 These are the names of the mighty men whom David had: Josheb-basshebeth a Tahchemonite; he was chief of the three. He wielded his spear against eight hundred whom he killed at one time.
The first man on David’s list was Josheb-basshebeth, a Tahchemonite (considered the same as a Hachmonite, likely a family name), he was made the “chief of the three,” a position that is not referred to elsewhere in either 1 Samuel or 2 Samuel, but undoubtedly reported directly to David. He is being recognized for killing eight hundred men during one encounter (some believe he might be the same as Jashobeam the Hachmonite, see 1 Chronicles 11:11).
23:9 And next to him among the three mighty men was Eleazar the son of Dodo, son of Ahohi. He was with David when they defied the Philistines who were gathered there for battle, and the men of Israel withdrew. 10 He rose and struck down the Philistines until his hand was weary, and his hand clung to the sword. And the LORD brought about a great victory that day, and the men returned after him only to strip the slain.
The second honored man was Eleazar the son of Dodo who with David fought the Philistines (likely at Ephes-dammin or Pas-dammim, see 1 Samuel 17:1; 1 Chronicles 11:13) who stood their ground as others retreated. He didn’t stop fighting until his hand grew tired and clung to his sword (possibly due to hand cramps). Those that retreated came back to remove any booty from the dead.
23:11 And next to him was Shammah, the son of Agee the Hararite. The Philistines gathered together at Lehi, where there was a plot of ground full of lentils, and the men fled from the Philistines. 12 But he took his stand in the midst of the plot and defended it and struck down the Philistines, and the LORD worked a great victory.
The third man listed was Shammah, the son of Agee, who defended a plot of ground described as being “full of lentils,” from the Philistines.
Shammah’s willingness to die for the sake of the land may properly be understood as a defense of the Israelite faith. According to the Torah, the Lord owned the Promised Land (cf. Lev 25:23; Deut 32:43) and Israelites were its tenants and caretakers; thus to defend the land was to take a stand in behalf of the Lord. Through his valor Shammah was expressing a deep level of faith in Torah promises regarding Israel’s right to the land (cf. Gen 12:7; 13:15; 17:8; 26:3; 28:13; Exod 33:1; Num 32:11; Deut 1:8; 6:10; 30:20).
The Lord honored Shammah’s faith, with the result that Shammah “struck the Philistines down.” Though Shammah’s sword slew the enemy, in actuality it was the Lord who “brought about a great victory.”[6]
23:13 And three of the thirty chief men went down and came about harvest time to David at the cave of Adullam, when a band of Philistines was encamped in the Valley of Rephaim. 14 David was then in the stronghold, and the garrison of the Philistines was then at Bethlehem. 15 And David said longingly, “Oh, that someone would give me water to drink from the well of Bethlehem that is by the gate!” 16 Then the three mighty men broke through the camp of the Philistines and drew water out of the well of Bethlehem that was by the gate and carried and brought it to David. But he would not drink of it. He poured it out to the LORD 17 and said, “Far be it from me, O LORD, that I should do this. Shall I drink the blood of the men who went at the risk of their lives?” Therefore he would not drink it. These things the three mighty men did.
The author next calls our attention to an event that took place while David and his men were at the cave of Adullam when the Philistines were encamped in the Valley of Rephaim, which could have occurred before David was king (see 1 Samuel 22:1-5) or later shortly after he became king (see 2 Samuel 5:17-25). Here the author focuses on three unidentified men of a group of thirty, this is the first mention of an elite group called “the thirty chief men” or sometimes, “David’s mighty men,” “the thirty chiefs,” or just “the thirty” (see 1 Chronicles 11:10-47; 12:4). While trapped in the cave that probably did not have a fresh water supply, David, now undoubtedly thirsty, expressed a yearning for a drink from a well in Bethlehem. Hearing David, these three men broke through the Philistine camp and traveled approximately twenty-five miles to Bethlehem and drew water out of the well and returned to the cave. This act of bravery stunned David, moved that these men risked their lives to bring him water from the well, he felt unworthy to drink the water, instead, he poured it out as an offering to YHWH. He wasn’t insulting them by refusing to drink, quite the opposite, to David the gift of the water that was obtained at such a great risk was too precious to drink. These three men are hereby recognized.
23:18 Now Abishai, the brother of Joab, the son of Zeruiah, was chief of the thirty. And he wielded his spear against three hundred men and killed them and won a name beside the three. 19 He was the most renowned of the thirty and became their commander, but he did not attain to the three.
The author notes that Abishai, the brother of Joab, the son of David’s sister Zeruiah, was the commander of “the thirty,” but was not one of the three unnamed men referenced above. He is further noted to have slaughtered three hundred men, which made him popular and well known.
23:20 And Benaiah the son of Jehoiada was a valiant man of Kabzeel, a doer of great deeds. He struck down two ariels of Moab. He also went down and struck down a lion in a pit on a day when snow had fallen. 21 And he struck down an Egyptian, a handsome man. The Egyptian had a spear in his hand, but Benaiah went down to him with a staff and snatched the spear out of the Egyptian’s hand and killed him with his own spear. 22 These things did Benaiah the son of Jehoiada, and won a name beside the three mighty men. 23 He was renowned among the thirty, but he did not attain to the three. And David set him over his bodyguard.
Next we hear about Benaiah, the son of Jehoiada, who is reported to be a “doer of great deeds.” And those deeds are listed here: 1) He struck down two ariels (Hebrew ʾǎri·ʾēl’, the exact meaning of the word is unknown; perhaps “lioness of Ēl,” “Lion of God,” or ‘lion-like’ warriors) of Moab; 2) He struck down a lion in a pit; and 3) He struck down an Egyptian who had a spear in his hand and killed him with his own spear. By doing these things Benaiah’s name is alongside the three mighty men. He was honored among the thirty, but was not one of the three. He was also put in charge of David’s bodyguards.
23:24 Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Bethlehem, 25 Shammah of Harod, Elika of Harod, 26 Helez the Paltite, Ira the son of Ikkesh of Tekoa, 27 Abiezer of Anathoth, Mebunnai the Hushathite, 28 Zalmon the Ahohite, Maharai of Netophah, 29 Heleb the son of Baanah of Netophah, Ittai the son of Ribai of Gibeah of the people of Benjamin, 30 Benaiah of Pirathon, Hiddai of the brooks of Gaash, 31 Abi-albon the Arbathite, Azmaveth of Bahurim, 32 Eliahba the Shaalbonite, the sons of Jashen, Jonathan, 33 Shammah the Hararite, Ahiam the son of Sharar the Hararite, 34 Eliphelet the son of Ahasbai of Maacah, Eliam the son of Ahithophel the Gilonite, 35 Hezro of Carmel, Paarai the Arbite, 36 Igal the son of Nathan of Zobah, Bani the Gadite, 37 Zelek the Ammonite, Naharai of Beeroth, the armor-bearer of Joab the son of Zeruiah, 38 Ira the Ithrite, Gareb the Ithrite, 39 Uriah the Hittite: thirty-seven in all.
The listings of the names vary somewhat between sources (DSS, MT, LXX, Targum) as well as between the mirrored passage in 1 Chronicles 11:10-47, which makes the lists hard to follow. The following is one way to list the names, but who were “the three” and who were “the thirty?”
* Questionable
Considerations
Where is Joab’s name?
There does not appear to be any particular sequence to this list of names, however, there is one obvious omission, and that is Joab, we see two of his brothers listed, but not him. Some believe that the author thought that his rank as being the commander in chief of David's army was sufficient. And depending on how you list and reconcile these names, some count only thirty-six names, and if you add Joab, it would be a total of thirty-seven, just as verse thirty-nine states. But could there be another reason why the author left Joab's name off this list?
Joab’s exclusion from the list may be due to his not infrequent insubordination to David, as well as to his involvement in the murders of Abner (3:27), Absalom (18:14), and Amasa (20:9–10). Just prior to David’s death, Joab again defied David’s wishes and joined the conspiracy to place Adonijah on the throne (1 Kgs 1:5–53).[7]
⇐Previous (Introduction) Next⇒
[1] Smith, J. E. (1995). The Books of History (p. 388). College Press.
[2] Smith, J. E. (1995). The Books of History (p. 388). College Press.
[3] Andrews, S. J., & Bergen, R. D. (2009). 1, 2 Samuel (Vol. 6, p. 364). Holman Reference.
[4] Comprehensive Aramaic Lexicon. (2005). Targum Jonathan to the Prophets (2 Sa 23:1-7). Hebrew Union College. Translated by Logos Software.
[5] Bergen, R. D. (1996). 1, 2 Samuel (Vol. 7, p. 464). Broadman & Holman Publishers.
[6] Bergen, R. D. (1996). 1, 2 Samuel (Vol. 7, pp. 469–470). Broadman & Holman Publishers.
[7] Vannoy, J. R. (2009). Cornerstone Biblical Commentarya: 1-2 Samuel (Vol. 4, p. 424). Tyndale House Publishers.