2 Samuel 23:12
But he stood in the middle of the ground, and defended it, and slew the Philistines: and the LORD worked a great victory.
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23:8-39 David once earnestly longed for the water at the well of Bethlehem. It seems to be an instance of weakness. He was thirsty; with the water of that well he had often refreshed himself when a youth, and it was without due thought that he desired it. Were his valiant men so forward to expose themselves, upon the least hint of their prince's mind, and so eager to please him, and shall not we long to approve ourselves to our Lord Jesus, by ready compliance with his will, as shown us by his word, Spirit, and providence? But David poured out the water as a drink-offering to the Lord. Thus he would cross his own foolish fancy, and punish himself for indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself. 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 purchasing which our blessed Saviour shed his blood? Let all beware of neglecting so great salvation.Hararite - Interpreted to mean "mountaineer," one from the hill country of Judah or Ephraim. 2Sa 23:8-39. A Catalogue of His Mighty Men.

8. These be the names of the mighty men whom David had—This verse should be translated thus: He who sits in the seat of the Tachmonite (that is, of Jashobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite; he lift up his spear against eight hundred, whom he slew at one time. The text is corrupt in this passage; the number eight hundred should be three hundred [Davidson, Hermeneutics]. Under Joab he was chief or president of the council of war. The first or highest order was composed of him and his two colleagues, Eleazar and Shammah. Eleazar seems to have been left to fight the Philistines alone; and on his achieving the victory, they returned to the spoil. In like manner Shammah was left to stand alone in his glory, when the Lord, by him, wrought a great victory. It is not very easy to determine whether the exploits that are afterwards described were performed by the first or the second three.

Defended it; that the Philistines could neither burn, nor tread it down and spoil it or carry it away. But he stood in the midst of the ground,.... The field of lentiles:

and defended it; the field, so that the Philistines could not ravage it, and get food and forage from it:

and slew the Philistines; made a great slaughter among them, entirely routed them, so that they that escaped his sword were obliged to flee:

and the Lord wrought a great victory; to whom the glory of it belonged; a similar fact is ascribed to Eleazar before mentioned in 1 Chronicles 11:13; and, indeed, it seems to be the same, and in which they were both concerned; for it is plain from the account that there were more than one engaged in this action, since it is there said, "and they set themselves in the midst of that parcel"; and though that parcel of ground is said there to be full of barley, it may easily be reconciled by observing, that one part of it might be sowed with barley, and the other part with lentiles; so the Targum in 1 Chronicles 11:13; for it was half lentiles and half barley; and Eleazar might be placed to defend the one, and Shammah the other; from whence it appears it was about March when this action was, at the latter end of which barley harvest began.

But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a {h} great victory.

(h) Which has no respect for many or few, when he will show his power.

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: 2 Kings 9:24) with iron, i.e., with iron weapons, and spear-shaft" (vid., 1 Samuel 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 (Matthew 13:30).

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