2 Samuel 23:1 Komentář

INTRODUCTION TO SECOND SAMUEL 23 In this chapter are recorded the last words of David under a divine inspiration, Sa2 23:1; and an account is given of his great men, famous for warlike exploits, particularly of three mighty men who did very marvellous things, Sa2 23:8; and of two others next unto them, which belonged to another class of three, Sa2 23:18; and then of thirty one more, Sa2 23:24; who are all mentioned by name.

Now these be the last words of David,.... Which refer not to the psalm in the preceding chapter, but to what follows; not the last words he spoke, for he said many things afterwards; for the advice he gave to Solomon, and the instructions to him about building the temple, were delivered after this time; but these were the last after he had finished the book of Psalms; or the last that he spoke under the inspiration of the Holy Spirit, or that he delivered out by way of prophecy; though the Jews (f) will not allow him to speak by the spirit of prophecy; they own he spoke by the Holy Spirit, which they distinguish from prophecy; but the Targum calls these words a prophecy, and takes them to be a prophecy of the Messiah, and of things to come, as undoubtedly they are, paraphrasing them thus;"these are the words of the prophecy of David, which he prophesied concerning the end of the world, concerning the days of consolation that should come;''this is observed to excite attention, the last words of dying men being usually regarded and remembered: David the son of Jesse said; he began with his descent, which was comparatively mean, in order to illustrate the distinguishing goodness of God to him in his exaltation: and the man who was raised up on high; from a low estate to an high one, from the sheepfold to the throne, to be king over all the tribes of Israel, and a conqueror, and head of the nations round about him: the anointed of the God of Jacob; who was anointed king by Samuel by the order of the God of Jacob; and which was an instance of his being the God of Jacob or Israel, and of his care of them, and regard unto them, that he anointed such a man to be king over them, as well as it was an honour to David: and the sweet psalmist of Israel; who composed most of the psalms and hymns of praise for the people of Israel; invented and set the tunes to them to which they were to be sung, and the instruments of music on which they were sung; and appointed singers to preside, and lead them in that part of divine worship, singing psalms and hymns; and very sweet were the psalms he composed as to the matter of them, and very sweet and delightful to the ear was the music in the manner of singing them: it may be rendered, who was "sweet" or "pleasant in the songs of Israel" (g), his warlike exploits and victories being the subject of them, Sa1 18:6, said; as follows; for all that goes before are the words of the penman of this book, drawing the character of David; in which he was a type of Christ, a branch out of the root of Jesse, highly exalted, and chosen from among the people, anointed to be prophet, priest, and King; and who sweetly expounded the psalms concerning himself, and ordered them to be sung in the churches, and of which he is the subject, and may be said to be sweetly held forth in them, see Luk 24:44. (f) Maimon. Moreh Nevochim, par. 2. c. 45. (g) "jucundus psalmis", Montanus; "suavis in canticis", Vatablus; "amoenus psalmis", Junius & Tremellius, Piscator.

The last words of David, Sa2 23:1-7. The names and exploits of has thirty-seven worthies, vv. 8-39.

These be the last words of David - I suppose the last poetical composition is here intended. He might have spoken many words after these in prose, but none in verse. Other meanings are given; this I prefer. The words of this song contain a glorious prediction of the Messiah's kingdom and conquests, in highly poetic language. The sweet psalmist of Israel - This character not only belonged to him as the finest poet in Israel, but as the finest and most Divine poet of the whole Christian world. The sweet psalmist of Israel has been the sweet psalmist of every part of the habitable world, where religion and piety have been held in reverence.

DAVID NUMBERS THE PEOPLE. (Sa2 24:1-9) again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah--"Again" carries us back to the former tokens of His wrath in the three years' famine [Sa2 21:1]. God, though He cannot tempt any man (Jam 1:13), is frequently described in Scripture as doing what He merely permits to be done; and so, in this case, He permitted Satan to tempt David. Satan was the active mover, while God only withdrew His supporting grace, and the great tempter prevailed against the king. (See Exo 7:13; Sa1 26:19; Sa2 16:10; Psa 105:25; Isa 7:17, &c.). The order was given to Joab, who, though not generally restrained by religious scruples, did not fail to present, in strong terms (see on Ch1 21:3), the sin and danger of this measure. He used every argument to dissuade the king from his purpose. The sacred history has not mentioned the objections which he and other distinguished officers urged against it in the council of David. But it expressly states that they were all overruled by the inflexible resolution of the king.

The psalm of thanksgiving, in which David praised the Lord for all the deliverances and benefits that he had experienced throughout the whole of his life, is followed by the prophetic will and testament of the great king, unfolding the importance of his rule in relation to the sacred history of the future. And whilst the psalm may be regarded (2 Samuel 22) as a great hallelujah, with which David passed away from the stage of life, these "last words" contain the divine seal of all that he has sung and prophesied in several psalms concerning the eternal dominion of his seed, on the strength of the divine promise which he received through the prophet Nathan, that his throne should be established for ever (2 Samuel 7). These words are not merely a lyrical expansion of that promise, but a prophetic declaration uttered by David at the close of his life and by divine inspiration, concerning the true King of the kingdom of God. "The aged monarch, who was not generally endowed with the gift of prophecy, was moved by the Spirit of God at the close of his life, and beheld a just Ruler in the fear of God, under whose reign blessing and salvation sprang up for the righteous, and all the wicked were overcome. The pledge of this was the eternal covenant which God had concluded with him" (Tholuck: die Propheten and ihre Weissagungen, p. 166). The heading "these are the last words of David" serves to attach it to the preceding psalm of thanksgiving. Sa2 23:1-2 1 Divine saying of David the son of Jesse, Divine saying of the man, the highly exalted, Of the anointed of the God of Jacob, And of the lovely one in the songs of praise of Israel. 2 The Spirit of Jehovah speaks through me, And His word is upon my tongue. This introduction to the prophetic announcement rests, both as to form and substance, upon the last sayings of Balaam concerning the future history of Israel (Num 24:3, Num 24:15). This not only shows to what extent David had occupied himself with the utterances of the earlier men of God concerning Israel's future; but indicates, at the same time, that his own prophetic utterance was intended to be a further expansion of Balaam's prophecy concerning the Star out of Jacob and the Sceptre out of Israel. Like Balaam, he calls his prophecy a נאם, i.e., a divine saying or oracle, as a revelation which he had received directly from God (see at Num 24:3). But the recipient of this revelation was not, like Balaam the son of Beor, a man with closed eye, whose eyes had been opened by a vision of the Almighty, but "the man who was raised up on high" (על, adverbially "above," is, strictly speaking, a substantive, "height," used in an adverbial sense, as in Hos 11:7, and probably also Sa2 7:16), i.e., whom God had lifted up out of humiliation to be the ruler of His people, yea, even to be the head of the nations (Sa2 22:44). Luther's rendering, "who is assured of the Messiah of the God of Jacob," is based upon the Vulgate, "cui constitutum est de Christo Dei Jacob," and cannot be grammatically sustained. David was exalted on the one hand as "the anointed of the God of Jacob," i.e., as the one whom the God of Israel had anointed king over His people, and on the other hand as "the lovely one in Israel's songs of praise," i.e., the man whom God had enabled to sing lovely songs of praise in celebration of His grace and glory. זמיר = זמרה does not mean a song generally, but a song of praise in honour of God (see at Exo 15:2), like מזמור in the headings to the psalms. As David on the one hand had firmly established the kingdom of God in an earthly and political respect as the anointed of Jehovah, i.e., as king, so had he on the other, as the composer of Israel's songs of praise, promoted the spiritual edification of that kingdom. The idea of נאם is explained in Sa2 23:2. The Spirit of Jehovah speaks through him; his words are the inspiration of God. The preterite דּבּר relates to the divine inspiration which preceded the utterance of the divine saying. בּ דּבּר, literally to speak into a person, as in Hos 1:2. The saying itself commences with Sa2 23:3. Sa2 22:3 3 The God of Israel saith, The Rock of Israel speaketh to me: A Ruler over men, just, A Ruler in the fear of God. 4 And as light of the morning, when the sun rises, As morning without clouds: From shining out of rain (springeth) green out of the earth. 5 For is not my house thus with God? For He hath made me an everlasting covenant, Provided with all, and attested; For all my salvation and all good pleasure, Should He then not cause it to grow? As the prophets generally preface their saying with "thus saith the Lord," so David commences his prophetic saying with "the God of Israel saith," for the purpose of describing it most emphatically as the word of God. He designates God "the God" and "The Rock" (as in Sa2 22:3) of Israel, to indicate that the contents of his prophecy relate to the salvation of the people of Israel, and are guaranteed by the unchangeableness of God. The saying which follows bears the impress of a divine oracle even in its enigmatical brevity. The verbs are wanting in the different sentences of Sa2 23:3 and Sa2 23:4. "A ruler over men," sc., "will arise," or there will be. בּאדם does not mean "among men," but "over men;" for בּ is to be taken as with the verb משׁל, as denoting the object ruled over (cf. Gen 3:16; Gen 4:7, etc.). האדם does not mean certain men, but the human race, humanity. This ruler is "just" in the fullest sense of the word, as in the passages founded upon this, viz., Jer 23:5; Zac 9:9, and Psa 72:2. The justice of the ruler is founded in his "fear of God." אלהים יראת is governed freely by מושׁל. (On the fact itself, see Isa 11:2-3.) The meaning is, "A ruler over the human race will arise, a just ruler, and will exercise his dominion in the spirit of the fear of God." Sa2 23:4 Sa2 23:4 describes the blessing that will proceed from this ruler. The idea that Sa2 23:4 should be connected with Sa2 23:3 so as to form one period, in the sense of "when one rules justly over men (as I do), it is as when a morning becomes clear," must be rejected, for the simple reason that it overlooks Nathan's promise (2 Samuel 7) altogether, and weakens the force of the saying so solemnly introduced as the word of God. The ruler over men whom David sees in spirit, is not any one who rules righteously over men; nor is the seed of David to be regarded as a collective expression indicating a merely ideal personality, but, according to the Chaldee rendering, the Messiah himself, the righteous Shoot whom the Lord would raise up to David (Jer 23:5), and who would execute righteousness and judgment upon earth (Jer 33:15). Sa2 23:4 is to be taken by itself as containing an independent thought, and the connection between it and Sa2 23:3 must be gathered from the words themselves: the appearance (the rise) of this Ruler will be "as light of the morning, when the sun rises." At the same time, the Messiah is not to be regarded as the subject to בּקר אור (the light of the morning), as though the ruler over men were compared with the morning light; but the subject compared to the morning light is intentionally left indefinite, according to the view adopted by Luther in his exposition, "In the time of the Messiah it will be like the light of the morning." We are precluded from regarding the Messiah as the subject, by the fact that the comparison is instituted not with the sun, but with the morning dawn at the rising of the sun, whose vivifying effects upon nature are described in the second clause of the verse. The words שׁמשׁ יזרח are to be taken relatively, as a more distinct definition of the morning light. The clause which follows, "morning without clouds," is parallel to the foregoing, and describes more fully the nature of the morning. The light of the rising sun on a cloudless morning is an image of the coming salvation. The rising sun awakens the germs of life in the bosom of nature, which had been slumbering through the darkness of the night. "The state of things before the coming of the ruler resembles the darkness of the night" (Hengstenberg). The verb is also wanting in the second hemistich. "From the shining from rain (is, comes) fresh green out of the earth." נגהּ signifies the brightness of the rising sun; but, so far as the actual meaning is concerned, it relates to the salvation which attends the coming of the righteous ruler. ממּטר is either subordinate to מנּגהּ, or co-ordinate with it. In the former case, we should have to render the passage, "from the shining of the sun which proceeds out of rain," or "from the shining after rain;" and the allusion would be to a cloudless morning, when the shining of the sun after a night's rain stimulates the growth of the plants. In the latter case, we should have to render it "from the shining (and) from the rain;" and the reference would be to a cloudless morning, on which the vegetation springs up from the ground through sunshine followed by rain. Grammatically considered, the first view (? the second) is the easier of the two; nevertheless we regard the other (? the first) as the only admissible one, inasmuch as rain is not to be expected when the sun has risen with a cloudless sky. The rays of the sun, as it rises after a night of rain, strengthen the fresh green of the plants. The rain is therefore a figurative representation of blessing generally (cf. Isa 44:3), and the green grass which springs up from the earth after the rain is an image of the blessings of the Messianic salvation (Isa 44:4; Isa 45:8). In Psa 72:6, Solomon takes these words of David as the basis of his comparison of the effects resulting from the government of the true Prince of peace to the coming down of the rain upon the mown grass. Sa2 23:5 In Sa2 23:5, the prophecy concerning the coming of the just ruler is sustained by being raced back to the original promise in 2 Samuel 7, in which David had received a pledge of this. The first and last clauses of this verse can only be made to yield a meaning in harmony with the context, by being taken interrogatively: "for is not my house so with God?" The question is only indicated by the tone (לא כּי = הלא כּי: Sa2 19:23), as is frequently the case, even before clauses commencing with לּא (e.g., Hos 11:5; Mal 2:15 : cf. Ewald, 324, a.). לא־כן (not so) is explained by the following clause, though the כּי which follows is not to be taken in the sense of "that." Each of the two clauses contains a distinct thought. That of the first is, "Does not my house stand in such a relation to God, that the righteous ruler will spring from it?" This is then explained in the second: "for He hath made an everlasting covenant with me." David calls the promise in Sa2 7:12., that God would establish his kingdom to his seed for ever, a covenant, because it involved a reciprocal relation-namely, that Jehovah would first of all found for David a permanent house, and then that the seed of David was to build the house of the Lord. This covenant is בכּל ערוּכה, "equipped (or provided) with all" that could help to establish it. This relates more especially to the fact that all eventualities were foreseen, even the falling away of the bearers of the covenant of God, so that such an event as this would not annul the covenant (Sa2 7:14-15). וּשׁמוּרה, "and preserved," i.e., established by the assurance that even in that case the Lord would not withdraw His grace. David could found upon this the certainty, that God would cause all the salvation to spring forth which had been pledged to his house in the promise referred to. כּל־ישׁעי, "all my salvation," i.e., all the salvation promised to me and to my house. כּל־חפץ, not "all my desire," but "all the good pleasure" of God, i.e., all the saving counsel of God expressed in that covenant. The כּי before לא is an energetic repetition of the כּי which introduces the explanatory thought, in the sense of a firm assurance: "for all my salvation and all good pleasure, yea, should He not cause it to spring forth?" Sa2 23:6-7 6 But the worthless, as rejected thorns are they all; For men do not take them in the hand. 7 And the man who touches them Provides himself with iron and spear-shaft, And they are utterly burned with fire where they dwell. The development of salvation under the ruler in righteousness and the fear of God is accompanied by judgment upon the ungodly. The abstract בליּעל, worthlessness, is stronger than בליּעל אישׁ, the worthless man, and depicts the godless as personified worthlessness. מנד, in the Keri מנּד, the Hophal of נוּד or נדד, literally "scared" or hunted away. This epithet does not apply to the thorns, so well as to the ungodly who are compared to thorns. The reference is to thorns that men root out, not to those which they avoid on account of their prickles. כּלּהם, an antiquated form for כּלּם (see Ewald, 247, d.). To root them out, or clean the ground of them, men do not lay hold of them with the bare hand; but "whoever would touch them equips himself (ימּלא, sc., ידו, to 'fill the hand' with anything: Kg2 9:24) with iron, i.e., with iron weapons, and spear-shaft" (vid., Sa1 17:7). This expression also relates to the godless rather than to the thorns. They are consumed בּשּׁבת, "at the dwelling," i.e., as Kimchi explains, at the place of their dwelling, the place where they grow. For בּשּׁבת cannot mean "on the spot" in the sense of without delay. The burning of the thorns takes place at the final judgment upon the ungodly (Mat 13:30).