But the worthless are all like thorns raked aside, for they can never be gathered by hand. But the worthlessThe term "worthless" in Hebrew is "בְּלִיַּעַל" (belial), which often refers to individuals who are morally corrupt or wicked. In the context of the Old Testament, this term is used to describe those who are rebellious against God and His commandments. Theologically, it underscores the idea that those who reject God's authority and live in opposition to His will are ultimately without value in the spiritual sense. This serves as a sobering reminder of the importance of aligning one's life with God's purposes. are all like thorns Thorns in the biblical context often symbolize sin, hardship, and the consequences of living a life apart from God. In Genesis 3:18, thorns and thistles are part of the curse upon the ground due to Adam's sin, representing the pain and struggle that result from disobedience. Here, the comparison to thorns suggests that the lives of the wicked are not only unproductive but also harmful and painful, both to themselves and to others. raked aside The imagery of being "raked aside" conveys the idea of separation and removal. In ancient agricultural practices, thorns and weeds were often gathered and discarded to prevent them from choking out valuable crops. Spiritually, this reflects the ultimate fate of the wicked, who will be separated from the righteous and from God's presence. It is a call to self-examination and repentance, urging individuals to turn away from sin and towards a life of righteousness. for they cannot be gathered by hand This phrase emphasizes the untouchable and dangerous nature of the wicked, much like thorns that cannot be handled without causing injury. It suggests that those who persist in their rebellion against God are beyond the reach of human intervention and must be dealt with by divine judgment. This serves as a warning of the inevitable consequences of a life lived in opposition to God, highlighting the need for divine grace and redemption. Persons / Places / Events 1. DavidThe speaker of this verse, King David, is delivering his final words, reflecting on his life and reign as the king of Israel. He is considered a man after God's own heart and a central figure in the Old Testament. 2. Worthless MenThis term refers to individuals who are morally and spiritually corrupt, often causing harm and disruption within the community of God's people. 3. ThornsUsed metaphorically to describe the worthless, thorns are a common biblical symbol for things that are harmful, painful, and ultimately destructive. 4. IsraelThe nation over which David reigned, representing God's chosen people and the context in which these teachings are applied. 5. The Final Words of DavidThis event marks a significant moment where David reflects on his life, leadership, and the nature of righteousness versus wickedness. Teaching Points The Nature of WorthlessnessWorthlessness in God's eyes is not about lack of ability but a lack of moral and spiritual integrity. We must evaluate our lives to ensure we are not living in a way that is spiritually unproductive or harmful. The Consequences of WickednessJust as thorns are raked aside and discarded, those who live in opposition to God's ways will face separation from His blessings. This serves as a warning to pursue righteousness. The Importance of DiscernmentBelievers are called to discern between what is valuable and what is worthless in their lives, relationships, and communities. This discernment is crucial for spiritual growth and alignment with God's will. The Role of LeadershipDavid's reflection as a leader highlights the responsibility of those in authority to guide others towards righteousness and away from worthlessness. Leaders must model integrity and godliness. Bible Study Questions 1. How does the metaphor of thorns help us understand the nature of those described as "worthless" in this passage? 2. In what ways can we identify and remove "thorns" from our own lives to ensure we are not spiritually unproductive? 3. How does the imagery of separation in this verse relate to Jesus' teachings in the New Testament about the final judgment? 4. What qualities should we cultivate to avoid being considered "worthless" in God's kingdom, and how can we apply these qualities in our daily lives? 5. How can leaders in the church and community use David's reflections to guide their own leadership practices and influence others towards righteousness? Connections to Other Scriptures Psalm 1This psalm contrasts the righteous with the wicked, similar to how David contrasts the worthless with the righteous in his final words. Matthew 13:24-30Jesus' parable of the weeds among the wheat reflects the idea of separating the worthless from the valuable, akin to the imagery of thorns being raked aside. Hebrews 6:8This passage speaks of land that produces thorns and thistles, drawing a parallel to the fate of those who are unproductive and harmful in God's kingdom. People Abialbon, Abiel, Abiezer, Abishai, Adino, Agee, Ahasbai, Ahiam, Ahithophel, Anathoth, Ariel, Asahel, Azmaveth, Baanah, Bani, Benaiah, Benjamin, Benjaminites, David, Dodai, Dodo, Eleazar, Elhanan, Eliahba, Eliam, Elika, Eliphelet, Gareb, Heldai, Heleb, Helez, Hezrai, Hezro, Hiddai, Igal, Ikkesh, Ira, Ithai, Ittai, Jacob, Jashen, Jehoiada, Jesse, Joab, Jonathan, Maharai, Mebunnai, Naharai, Nahari, Nathan, Paarai, Ribai, Shammah, Sharar, Sibbecai, Uriah, Zalmon, Zelek, ZeruiahPlaces Adullam, Anathoth, Bahurim, Beeroth, Bethlehem, Carmel, Gaash, Gath, Gibeah, Gilo, Harod, Jerusalem, Kabzeel, Lehi, Maacah, Moab, Netophah, Pirathon, Tekoa, Valley of Rephaim, ZobahTopics Aside, Belial, Can't, Cast, Driven, Evil-doers, Gathered, Godless, Gripped, Hands, Pushed, Sons, Thorn, Thorns, Thrown, Thrust, Ungodly, WorthlessDictionary of Bible Themes 2 Samuel 23:1-7 5087 David, reign of 2 Samuel 23:6-7 4520 thorns 4540 weeds Library The Dying King's Last vision and Psalm '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 … Alexander Maclaren—Expositions of Holy ScriptureA Libation to Jehovah 'And David longed, and said, Oh that one would give me drink of the water of the well of Beth-lehem, 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 Beth-lehem, 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 … Alexander Maclaren—Expositions of Holy Scripture The Royal Jubilee [Footnote: Preached on the occasion of Queen Victoria's Diamond Jubilee.] '... 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.'--2 SAMUEL xxiii. 3, 4. One of the Psalms ascribed to David sounds like the resolves of a new monarch on his accession. In it the Psalmist draws the ideal of a king, and says such … Alexander Maclaren—Expositions of Holy Scripture David's Dying Song We shall notice first, that the Psalmist had sorrow in his house--" Although my house be not so with God." Secondly, he had confidence in the covenant--" yet he hath made with me an everlasting covenant." And thirdly, he had satisfaction in his heart, for he says--" this is all my salvation, and all my desire. I. The Psalmist says he had sorrow in his house--"Although my house be not so with God." What man is there of all our race, who, if he had to write his history, would not need to use a great … Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855 Covenanting Sanctioned by the Divine Example. God's procedure when imitable forms a peculiar argument for duty. That is made known for many reasons; among which must stand this,--that it may be observed and followed as an example. That, being perfect, is a safe and necessary pattern to follow. The law of God proclaims what he wills men as well as angels to do. The purposes of God show what he has resolved to have accomplished. The constitutions of his moral subjects intimate that he has provided that his will shall be voluntarily accomplished … John Cunningham—The Ordinance of Covenanting The Christian's Book Scripture references 2 Timothy 3:16,17; 2 Peter 1:20,21; John 5:39; Romans 15:4; 2 Samuel 23:2; Luke 1:70; 24:32,45; John 2:22; 10:35; 19:36; Acts 1:16; Romans 1:1,2; 1 Corinthians 15:3,4; James 2:8. WHAT IS THE BIBLE? What is the Bible? How shall we regard it? Where shall we place it? These and many questions like them at once come to the front when we begin to discuss the Bible as a book. It is only possible in this brief study, of a great subject, to indicate the line of some of the answers. … Henry T. Sell—Studies in the Life of the Christian Thoughts Upon the Appearance of Christ the Sun of Righteousness, or the Beatifick vision. SO long as we are in the Body, we are apt to be governed wholly by its senses, seldom or never minding any thing but what comes to us through one or other of them. Though we are all able to abstract our Thoughts when we please from matter, and fix them upon things that are purely spiritual; there are but few that ever do it. But few, even among those also that have such things revealed to them by God himself, and so have infinitely more and firmer ground to believe them, than any one, or all their … William Beveridge—Private Thoughts Upon a Christian Life The Truth of God The next attribute is God's truth. A God of truth and without iniquity; just and right is he.' Deut 32:4. For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype … Thomas Watson—A Body of Divinity Covenanting According to the Purposes of God. Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated … John Cunningham—The Ordinance of Covenanting The Work of the Holy Spirit in Prophets and Apostles. The work of the Holy Spirit in apostles and prophets is an entirely distinctive work. He imparts to apostles and prophets an especial gift for an especial purpose. We read in 1 Cor. xii. 4, 8-11, 28, 29, R. V., "Now there are diversities of gifts, but the same Spirit.... For to one is given through the Spirit wisdom; and to another the word of knowledge, according to the same Spirit; to another faith, in the same Spirit; and to another gifts of healings, in the one Spirit; and to another workings … R. A. Torrey—The Person and Work of The Holy Spirit The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. ) Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, … Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Deity of the Holy Spirit. In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence, … R. A. Torrey—The Person and Work of The Holy Spirit How is Christ, as the Life, to be Applied by a Soul that Misseth God's Favour and Countenance. The sixth case, that we shall speak a little to, is a deadness, occasioned by the Lord's hiding of himself, who is their life, and "the fountain of life," Ps. xxxvi. 9, and "whose loving-kindness is better than life," Ps. lxiii. 3, and "in whose favour is their life," Ps. xxx. 5. A case, which the frequent complaints of the saints manifest to be rife enough, concerning which we shall, 1. Shew some of the consequences of the Lord's hiding his face, whereby the soul's case will appear. 2. Shew the … John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Thoughts Upon the Mystery of the Trinity. THOUGH there be many in the World that seem to be Religious, there are but few that are so: One great Reason whereof is, because there are so many Mistakes about Religion, that it is an hard matter to hit upon the true Notion of it: And therefore desiring nothing in this World, so much as to be an Instrument in God's Hand to direct Men unto true Religion, my great Care must, and, by the Blessing of God, shall be to instil into them right Conceptions of him, that is the only Object of all Religious … William Beveridge—Private Thoughts Upon a Christian Life The Covenant of Grace Q-20: DID GOD LEAVE ALL MANKIND TO PERISH 1N THE ESTATE OF SIN AND MISERY? A: No! He entered into a covenant of grace to deliver the elect out of that state, and to bring them into a state of grace by a Redeemer. 'I will make an everlasting covenant with you.' Isa 55:5. Man being by his fall plunged into a labyrinth of misery, and having no way left to recover himself, God was pleased to enter into a new covenant with him, and to restore him to life by a Redeemer. The great proposition I shall go … Thomas Watson—A Body of Divinity Samuel Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate, … John Edgar McFadyen—Introduction to the Old Testament Links 2 Samuel 23:6 NIV2 Samuel 23:6 NLT2 Samuel 23:6 ESV2 Samuel 23:6 NASB2 Samuel 23:6 KJV
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