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Four Battles against the Philistines
14And they buried the bones of Saul and his son Jonathan in Zela in the land of Benjamin, in the tomb of Saul’s father Kish. After they had done everything the king had commanded, God answered their prayers for the land.15Once again the Philistines waged war against Israel, and David and his servants went down and fought against the Philistines; but David became exhausted.
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Moreover the Philistines had yet war - There is no mention of this war in the parallel place, Ch1 20:4, etc. David waxed faint - This circumstance is nowhere else mentioned.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Heroic Acts Performed in the Wars with the Philistines. - The brief accounts contained in these verses of different heroic feats were probably taken from a history of David's wars drawn up in the form of chronicles, and are introduced here as practical proofs of the gracious deliverance of David out of the hand of all his foes, for which he praises the Lord his God in the psalm of thanksgiving which follows, so that the enumeration of these feats is to be regarded as supplying a historical basis for the psalm. Sa2 21:15-16 The Philistines had war with Israel again. עוד (again) refers generally to earlier wars with the Philistines, and has probably been taken without alteration from the chronicles employed by our author, where the account which follows was attached to notices of other wars. This may be gathered from the books of the Chronicles, where three of the heroic feats mentioned here are attached to the general survey of David's wars (vid., Ch1 20:4). David was exhausted in this fight, and a Philistian giant thought to slay him; but Abishai came to his help and slew the giant. He was called Yishbo benob (Keri, Yishbi), i.e., not Yishbo at Nob, but Yishbobenob, a proper name, the meaning of which is probably "his dwelling is on the height," and which may have been given to him because of his inaccessible castle. He was one of the descendants of Raphah, i.e., one of the gigantic race of Rephaim. Raphah was the tribe-father of the Rephaim, an ancient tribe of gigantic stature, of whom only a few families were left even in Moses' time (vid., Deu 2:11; Deu 3:11, Deu 3:13, and the commentary on Gen 14:5). The weight of his lance, i.e., of the metal point to his lance, was three hundred shekels, or eight pounds, of brass, half as much as the spear of Goliath (Sa1 17:7); "and he was girded with new armour." Bttcher has no doubt given the correct explanation of the word חדשׁה; he supposes the feminine to be used in a collective sense, so that the noun ("armour," כּליו) could be dispensed with. (For parallels both to the words and facts, vid., Jdg 18:11 and Deu 1:41.) ויּאמר, he said (sc., to himself), i.e., he thought. Sa2 21:17 The danger into which the king had been brought in this war, and out of which he had been rescued solely by Abishai's timely help, induced his attendants to make him swear that he would not go into battle any more in person. לו נשׁבּע, administered an oath to him, i.e., fixed him by a promise on oath. תכבּה ולא תכבּ, "and shalt not extinguish the light of Israel." David had become the light of Israel from the fact that Jehovah was his light (Sa2 22:29), or, according to the parallel passage in Psa 18:29, that Jehovah had lighted his lamp and enlightened his darkness, i.e., had lifted him out of a state of humiliation and obscurity into one of honour and glory. The light (or lamp) is a figure used to represent the light of life as continually burning, i.e., life in prosperity and honour. David's regal life and actions were the light which the grace of God had kindled for the benefit of Israel. This light he was not to extinguish, namely by going into the midst of war and so exposing his valuable life to danger. Sa2 21:18 (compare Ch1 20:4). In a second war, Sibbechai and Hushathite slew Saph the Rephaite at Gob. According to Ch1 27:11, Sibbechai, one of the gibborim of David (Ch1 11:29), was the leader of the eighth division of the army (see at Sa2 23:27). החשׁתי is a patronymic from חוּשׁה in Ch1 4:4. The scene of conflict is called Gob in our text, and Gezer in the Chronicles. As Gob is entirely unknown. Thenius supposes it to be a slip of the pen for Gezer; but this is improbable, for the simple reason that Gob occurs again in Sa2 21:19. It may possibly have been a small place somewhere near to Gezer, which some suppose to have stood on the site of el Kubab, on the road from Ramleh to Yalo (see at Jos 10:33). The name Saph is written Sippai in the Chronicles. Sa2 21:19 (vid., Ch1 20:5). In another war with the Philistines at Gob, Elhanan the son of Yaare-Orgim of Bethlehem smote Goliath of Gath, whose spear was like a weaver's beam. In the Chronicles, however, we find it stated that "Elhanan the son of Jair smote Lahmi the brother of Goliath of Gath, whose spear," etc. The words of our text are so similar to those of the Chronicles, if we only leave out the word ארגים, which probably crept in from the next line through oversight on the part of a copyist, that they presuppose the same original text, so that the difference can only have arisen from an error in copying. The majority of the expositors (e.g., Piscator, Clericus, Michaelis, Movers, and Thenius) regard the text of the Chronicles as the true and original one, and the text before us as simply corrupt. But Bertheau and Bttcher maintain the opposite opinion, because it is impossible to see how the reading in 2 Samuel. could grow out of that in the Chronicles; whereas the reading in the Chronicles might have arisen through conscious alteration originating in the offence taken by some reader, who recalled the account of the conflict between David and Goliath, at the statement that Elhanan smote a giant named Goliath, and who therefore altered את הלחמי בית into אחי לחמי את. But apart from the question whether there were two Goliaths, one of whom was slain by David and the other by Elhanan, the fact that the conjecture of Bertheau and Bttcher presupposes a deliberate alteration of the text, or rather, to speak more correctly, an intentional falsification of the historical account, is quite sufficient to overthrow it, as not a single example of anything of the kind can be adduced from the whole of the Chronicles. On the other hand, the recollection of David's celebrated officer Elhanan of Bethlehem (Sa2 23:24; Ch1 11:26) might easily lead to an identification of the Elhanan mentioned here with that officer, and so occasion the alteration of לחמי את into הלחמי בית. This alteration was then followed by that of גלית אחי into גליה את, and all the more easily from the fact that the description of Lahmi's spear corresponds word for word with that of Goliath's spear in Sa1 17:7. Consequently we must regard the reading in the Chronicles as the correct one, and alter our text accordingly; since the assumption that there were two Goliaths is a very improbable one, and there is nothing at all strange in the reference to a brother of Goliath, who was also a powerful giant, and carried a spear like Goliath. Elhanan the son of Jairi is of course a different person from Elhanan the Bethlehemite, the son of Dodo (Sa2 23:24). The Chronicles have יעוּר, instead of Jairi (the reading according to the Chethib), and the former is probably the correct way of writing the name. Sa2 21:20-21 (cf. Ch1 20:6-7). In another war at Gath, a Philistian warrior, who had six fingers on each hand and six toes on each foot, (Note: Men with six fingers and six toes have been met with elsewhere. Pliny (h. nat. xi. 43) speaks of certain sedigiti (six-fingered) Romans. This peculiarity is even hereditary in some families. Other examples are collected by Trusen (Sitten, Gebruche, und Krankheiten der alten Hebrer, pp. 198-9, ed. 2) and Friedreich (zur Bible, i. 298-9).) defied Israel, and was slain by Jonathan the son of Shimeah, the brother of David (see at Sa2 13:3). The Chethib מדין is probably to be read מדּין, an archaic plural ("a man of measures, or extensions:" de Dieu, etc.); in the Chronicles we find the singular מדּה instead. Sa2 21:22 (cf. Ch1 20:8). This verse contains a postscript, in which the previous verses are summed up. The accusative את־ארבּעת may be explained from a species of attraction, i.e., from the fact that the historian had יכּהוּ (Sa2 21:21) still in his mind: "As for these four, they were born to Rapha," i.e., they were descendants of the Rephaite family at Gath, where remnants of the aboriginal Canaanitish tribes of gigantic stature were still to be found, as in other towns of the Philistines (vid., Jos 11:22). "They fell by the hand of David, and by the hand of his servants." "By the hand of David" refers to the fact that David had personally fought with Yishbobenob (Sa2 21:16).
Jamieson-Fausset-Brown Bible Commentary
Moreover the Philistines had yet war again with Israel--Although the Philistines had completely succumbed to the army of David, yet the appearance of any gigantic champions among them revived their courage and stirred them up to renewed inroads on the Hebrew territory. Four successive contests they provoked during the latter period of David's reign, in the first of which the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of the battlefield. The song contained in this chapter is the same as the eighteenth Psalm, where the full commentary will be given [see on Psa 18:1, &c.]. It may be sufficient simply to remark that Jewish writers have noticed a great number of very minute variations in the language of the song as recorded here, from that embodied in the Book of Psalms--which may be accounted for by the fact that this, the first copy of the poem, was carefully revised and altered by David afterwards, when it was set to the music of the tabernacle. This inspired ode was manifestly the effusion of a mind glowing with the highest fervor of piety and gratitude, and it is full of the noblest imagery that is to be found within the range even of sacred poetry. It is David's grand tribute of thanksgiving for deliverance from his numerous and powerful enemies, and establishing him in the power and glory of the kingdom. Next: 2 Samuel Chapter 23
John Gill Bible Commentary
And Ishbibenob, which was of the sons of the giant,.... Of Goliath, or of a giant, of the race of them: the weight of whose spear weighed three hundred shekels of brass in weight; which must be understood either of the wood of it, or of the head of it, the flaming point of it, as many interpret it; and if so, it was but half the weight of Goliath's spear, unless there was any difference of the weight of iron and of brass, see Sa1 17:7, he being girded with a new sword; or rather with a new girdle, as the Targum; and so Jarchi, which might be given him as a mark of honour, or as a token of his having a commission in the army: thought to have slain David; his aim was at him, and perceiving him faint and feeble, thought to take the advantage of it, and dispatch him.
Matthew Henry Bible Commentary
We have here the story of some conflicts with the Philistines, which happened, as it should seem, in the latter end of David's reign. Though he had so subdued them that they could not bring any great numbers into the field, yet as long as they had any giants among them to be their champions, they would never be quiet, but took all occasions to disturb the peace of Israel, to challenge them, or make incursions upon them. I. David himself was engaged with one of the giants. The Philistines began the war yet again, Sa2 21:15. The enemies of God's Israel are restless in their attempts against them. David, though old, desired not a writ of ease from the public service, but he went down in person to fight against the Philistines (Senescit, non segnescit - He grows old, but not indolent), a sign that he fought not for his own glory (at this age he was loaded with glory, and needed no more), but for the good of his kingdom. But in this engagement we find him, 1. In distress and danger. He thought he could bear the fatigues of war as well as he had done formerly; his will was good, and he hoped he could do as at other times. But he found himself deceived; age had cut his hair, and, after a little toil, he waxed faint. His body could not keep pace with his mind. The champion of the Philistines was soon aware of his advantage, perceived that David's strength failed him, and, being himself strong and well-armed, he thought to slay David; but God was not in his thoughts, and therefore in that very day they all perished. The enemies of God's people are often very strong, very subtle, and very sure of success, like Isbi-benob, but there is no strength, nor counsel, nor confidence against the Lord. 2. Wonderfully rescued by Abishai, who came seasonably in to his relief, Sa2 21:17. Herein we must own Abishai's courage and fidelity to his prince (to save whose life he bravely ventured his own), but much more the good providence of God, which brought him in to David's succour in the moment of his extremity. Such a cause and such a champion, though distressed, shall not be deserted. When Abishai succoured him, gave him a cordial, it may be, to relieve his fainting spirits, or appeared as his second, he (namely, David, so I understand it) smote the Philistine and killed him; for it is said (Sa2 21:22) that David had himself a hand in slaying the giants. David fainted, but he did not flee; though his strength failed him, he bravely kept his ground, and then God sent him this help in the time of need, which, though brought him by his junior and inferior, he thankfully accepted, and, with a little recruiting, gained his point, and came off a conqueror. Christ, in his agonies, was strengthened by an angel. In spiritual conflicts, even strong saints sometimes wax faint; then Satan attacks them furiously; but those that stand their ground and resist him shall be relieved, and made more than conquerors. 3. David's servants hereupon resolved that he should never expose himself thus any more. They had easily persuaded him not to fight against Absalom (Sa2 18:3), but against the Philistines he would go, till, having had this narrow escape, it was resolved in council, and confirmed with an oath, that the light of Israel (its guide and glory, so David was) should never be put again into such hazard of being blown out. The lives of those who are as valuable to their country as David was ought to be preserved with a double care, both by themselves and others. II. The rest of the giants fell by the hand of David's servants. 1. Saph was slain by Sibbechai, one of David's worthies, Sa2 21:18; Ch1 11:29. 2. Another, who was brother to Goliath, was slain by Elhanan, who is mentioned Sa2 23:24. 3. Another, who was of very unusual bulk, who had more fingers and toes than other people (Sa2 21:20), and such an unparalleled insolence that, though he had seen the fall of other giants, yet he defied Israel, was slain by Jonathan the son of Shimea. Shimea had one son named Jonadab (Sa2 13:3), whom I should have taken for the same with this Jonathan, but that the former was noted for subtlety, the latter for bravery. These giants were probably the remains of the sons of Anak, who, though long feared, fell at last. Now observe, (1.) It is folly for the strong man to glory in his strength. David's servants were no bigger nor stronger than other men; yet thus, by divine assistance, they mastered one giant after another. God chooses by the weak things to confound the mighty. (2.) It is common for those to go down slain to the pit who have been the terror of the mighty in the land of the living, Eze 32:27. (3.) The most powerful enemies are often reserved for the last conflict. David began his glory with the conquest of one giant, and here concludes it with the conquest of four. Death is a Christian's last enemy, and a son of Anak; but, through him that triumphed for us, we hope to be more than conquerors at last, even over that enemy.
Tyndale Open Study Notes
21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39). 21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).
Four Battles against the Philistines
14And they buried the bones of Saul and his son Jonathan in Zela in the land of Benjamin, in the tomb of Saul’s father Kish. After they had done everything the king had commanded, God answered their prayers for the land.15Once again the Philistines waged war against Israel, and David and his servants went down and fought against the Philistines; but David became exhausted.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Moreover the Philistines had yet war - There is no mention of this war in the parallel place, Ch1 20:4, etc. David waxed faint - This circumstance is nowhere else mentioned.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Heroic Acts Performed in the Wars with the Philistines. - The brief accounts contained in these verses of different heroic feats were probably taken from a history of David's wars drawn up in the form of chronicles, and are introduced here as practical proofs of the gracious deliverance of David out of the hand of all his foes, for which he praises the Lord his God in the psalm of thanksgiving which follows, so that the enumeration of these feats is to be regarded as supplying a historical basis for the psalm. Sa2 21:15-16 The Philistines had war with Israel again. עוד (again) refers generally to earlier wars with the Philistines, and has probably been taken without alteration from the chronicles employed by our author, where the account which follows was attached to notices of other wars. This may be gathered from the books of the Chronicles, where three of the heroic feats mentioned here are attached to the general survey of David's wars (vid., Ch1 20:4). David was exhausted in this fight, and a Philistian giant thought to slay him; but Abishai came to his help and slew the giant. He was called Yishbo benob (Keri, Yishbi), i.e., not Yishbo at Nob, but Yishbobenob, a proper name, the meaning of which is probably "his dwelling is on the height," and which may have been given to him because of his inaccessible castle. He was one of the descendants of Raphah, i.e., one of the gigantic race of Rephaim. Raphah was the tribe-father of the Rephaim, an ancient tribe of gigantic stature, of whom only a few families were left even in Moses' time (vid., Deu 2:11; Deu 3:11, Deu 3:13, and the commentary on Gen 14:5). The weight of his lance, i.e., of the metal point to his lance, was three hundred shekels, or eight pounds, of brass, half as much as the spear of Goliath (Sa1 17:7); "and he was girded with new armour." Bttcher has no doubt given the correct explanation of the word חדשׁה; he supposes the feminine to be used in a collective sense, so that the noun ("armour," כּליו) could be dispensed with. (For parallels both to the words and facts, vid., Jdg 18:11 and Deu 1:41.) ויּאמר, he said (sc., to himself), i.e., he thought. Sa2 21:17 The danger into which the king had been brought in this war, and out of which he had been rescued solely by Abishai's timely help, induced his attendants to make him swear that he would not go into battle any more in person. לו נשׁבּע, administered an oath to him, i.e., fixed him by a promise on oath. תכבּה ולא תכבּ, "and shalt not extinguish the light of Israel." David had become the light of Israel from the fact that Jehovah was his light (Sa2 22:29), or, according to the parallel passage in Psa 18:29, that Jehovah had lighted his lamp and enlightened his darkness, i.e., had lifted him out of a state of humiliation and obscurity into one of honour and glory. The light (or lamp) is a figure used to represent the light of life as continually burning, i.e., life in prosperity and honour. David's regal life and actions were the light which the grace of God had kindled for the benefit of Israel. This light he was not to extinguish, namely by going into the midst of war and so exposing his valuable life to danger. Sa2 21:18 (compare Ch1 20:4). In a second war, Sibbechai and Hushathite slew Saph the Rephaite at Gob. According to Ch1 27:11, Sibbechai, one of the gibborim of David (Ch1 11:29), was the leader of the eighth division of the army (see at Sa2 23:27). החשׁתי is a patronymic from חוּשׁה in Ch1 4:4. The scene of conflict is called Gob in our text, and Gezer in the Chronicles. As Gob is entirely unknown. Thenius supposes it to be a slip of the pen for Gezer; but this is improbable, for the simple reason that Gob occurs again in Sa2 21:19. It may possibly have been a small place somewhere near to Gezer, which some suppose to have stood on the site of el Kubab, on the road from Ramleh to Yalo (see at Jos 10:33). The name Saph is written Sippai in the Chronicles. Sa2 21:19 (vid., Ch1 20:5). In another war with the Philistines at Gob, Elhanan the son of Yaare-Orgim of Bethlehem smote Goliath of Gath, whose spear was like a weaver's beam. In the Chronicles, however, we find it stated that "Elhanan the son of Jair smote Lahmi the brother of Goliath of Gath, whose spear," etc. The words of our text are so similar to those of the Chronicles, if we only leave out the word ארגים, which probably crept in from the next line through oversight on the part of a copyist, that they presuppose the same original text, so that the difference can only have arisen from an error in copying. The majority of the expositors (e.g., Piscator, Clericus, Michaelis, Movers, and Thenius) regard the text of the Chronicles as the true and original one, and the text before us as simply corrupt. But Bertheau and Bttcher maintain the opposite opinion, because it is impossible to see how the reading in 2 Samuel. could grow out of that in the Chronicles; whereas the reading in the Chronicles might have arisen through conscious alteration originating in the offence taken by some reader, who recalled the account of the conflict between David and Goliath, at the statement that Elhanan smote a giant named Goliath, and who therefore altered את הלחמי בית into אחי לחמי את. But apart from the question whether there were two Goliaths, one of whom was slain by David and the other by Elhanan, the fact that the conjecture of Bertheau and Bttcher presupposes a deliberate alteration of the text, or rather, to speak more correctly, an intentional falsification of the historical account, is quite sufficient to overthrow it, as not a single example of anything of the kind can be adduced from the whole of the Chronicles. On the other hand, the recollection of David's celebrated officer Elhanan of Bethlehem (Sa2 23:24; Ch1 11:26) might easily lead to an identification of the Elhanan mentioned here with that officer, and so occasion the alteration of לחמי את into הלחמי בית. This alteration was then followed by that of גלית אחי into גליה את, and all the more easily from the fact that the description of Lahmi's spear corresponds word for word with that of Goliath's spear in Sa1 17:7. Consequently we must regard the reading in the Chronicles as the correct one, and alter our text accordingly; since the assumption that there were two Goliaths is a very improbable one, and there is nothing at all strange in the reference to a brother of Goliath, who was also a powerful giant, and carried a spear like Goliath. Elhanan the son of Jairi is of course a different person from Elhanan the Bethlehemite, the son of Dodo (Sa2 23:24). The Chronicles have יעוּר, instead of Jairi (the reading according to the Chethib), and the former is probably the correct way of writing the name. Sa2 21:20-21 (cf. Ch1 20:6-7). In another war at Gath, a Philistian warrior, who had six fingers on each hand and six toes on each foot, (Note: Men with six fingers and six toes have been met with elsewhere. Pliny (h. nat. xi. 43) speaks of certain sedigiti (six-fingered) Romans. This peculiarity is even hereditary in some families. Other examples are collected by Trusen (Sitten, Gebruche, und Krankheiten der alten Hebrer, pp. 198-9, ed. 2) and Friedreich (zur Bible, i. 298-9).) defied Israel, and was slain by Jonathan the son of Shimeah, the brother of David (see at Sa2 13:3). The Chethib מדין is probably to be read מדּין, an archaic plural ("a man of measures, or extensions:" de Dieu, etc.); in the Chronicles we find the singular מדּה instead. Sa2 21:22 (cf. Ch1 20:8). This verse contains a postscript, in which the previous verses are summed up. The accusative את־ארבּעת may be explained from a species of attraction, i.e., from the fact that the historian had יכּהוּ (Sa2 21:21) still in his mind: "As for these four, they were born to Rapha," i.e., they were descendants of the Rephaite family at Gath, where remnants of the aboriginal Canaanitish tribes of gigantic stature were still to be found, as in other towns of the Philistines (vid., Jos 11:22). "They fell by the hand of David, and by the hand of his servants." "By the hand of David" refers to the fact that David had personally fought with Yishbobenob (Sa2 21:16).
Jamieson-Fausset-Brown Bible Commentary
Moreover the Philistines had yet war again with Israel--Although the Philistines had completely succumbed to the army of David, yet the appearance of any gigantic champions among them revived their courage and stirred them up to renewed inroads on the Hebrew territory. Four successive contests they provoked during the latter period of David's reign, in the first of which the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of the battlefield. The song contained in this chapter is the same as the eighteenth Psalm, where the full commentary will be given [see on Psa 18:1, &c.]. It may be sufficient simply to remark that Jewish writers have noticed a great number of very minute variations in the language of the song as recorded here, from that embodied in the Book of Psalms--which may be accounted for by the fact that this, the first copy of the poem, was carefully revised and altered by David afterwards, when it was set to the music of the tabernacle. This inspired ode was manifestly the effusion of a mind glowing with the highest fervor of piety and gratitude, and it is full of the noblest imagery that is to be found within the range even of sacred poetry. It is David's grand tribute of thanksgiving for deliverance from his numerous and powerful enemies, and establishing him in the power and glory of the kingdom. Next: 2 Samuel Chapter 23
John Gill Bible Commentary
And Ishbibenob, which was of the sons of the giant,.... Of Goliath, or of a giant, of the race of them: the weight of whose spear weighed three hundred shekels of brass in weight; which must be understood either of the wood of it, or of the head of it, the flaming point of it, as many interpret it; and if so, it was but half the weight of Goliath's spear, unless there was any difference of the weight of iron and of brass, see Sa1 17:7, he being girded with a new sword; or rather with a new girdle, as the Targum; and so Jarchi, which might be given him as a mark of honour, or as a token of his having a commission in the army: thought to have slain David; his aim was at him, and perceiving him faint and feeble, thought to take the advantage of it, and dispatch him.
Matthew Henry Bible Commentary
We have here the story of some conflicts with the Philistines, which happened, as it should seem, in the latter end of David's reign. Though he had so subdued them that they could not bring any great numbers into the field, yet as long as they had any giants among them to be their champions, they would never be quiet, but took all occasions to disturb the peace of Israel, to challenge them, or make incursions upon them. I. David himself was engaged with one of the giants. The Philistines began the war yet again, Sa2 21:15. The enemies of God's Israel are restless in their attempts against them. David, though old, desired not a writ of ease from the public service, but he went down in person to fight against the Philistines (Senescit, non segnescit - He grows old, but not indolent), a sign that he fought not for his own glory (at this age he was loaded with glory, and needed no more), but for the good of his kingdom. But in this engagement we find him, 1. In distress and danger. He thought he could bear the fatigues of war as well as he had done formerly; his will was good, and he hoped he could do as at other times. But he found himself deceived; age had cut his hair, and, after a little toil, he waxed faint. His body could not keep pace with his mind. The champion of the Philistines was soon aware of his advantage, perceived that David's strength failed him, and, being himself strong and well-armed, he thought to slay David; but God was not in his thoughts, and therefore in that very day they all perished. The enemies of God's people are often very strong, very subtle, and very sure of success, like Isbi-benob, but there is no strength, nor counsel, nor confidence against the Lord. 2. Wonderfully rescued by Abishai, who came seasonably in to his relief, Sa2 21:17. Herein we must own Abishai's courage and fidelity to his prince (to save whose life he bravely ventured his own), but much more the good providence of God, which brought him in to David's succour in the moment of his extremity. Such a cause and such a champion, though distressed, shall not be deserted. When Abishai succoured him, gave him a cordial, it may be, to relieve his fainting spirits, or appeared as his second, he (namely, David, so I understand it) smote the Philistine and killed him; for it is said (Sa2 21:22) that David had himself a hand in slaying the giants. David fainted, but he did not flee; though his strength failed him, he bravely kept his ground, and then God sent him this help in the time of need, which, though brought him by his junior and inferior, he thankfully accepted, and, with a little recruiting, gained his point, and came off a conqueror. Christ, in his agonies, was strengthened by an angel. In spiritual conflicts, even strong saints sometimes wax faint; then Satan attacks them furiously; but those that stand their ground and resist him shall be relieved, and made more than conquerors. 3. David's servants hereupon resolved that he should never expose himself thus any more. They had easily persuaded him not to fight against Absalom (Sa2 18:3), but against the Philistines he would go, till, having had this narrow escape, it was resolved in council, and confirmed with an oath, that the light of Israel (its guide and glory, so David was) should never be put again into such hazard of being blown out. The lives of those who are as valuable to their country as David was ought to be preserved with a double care, both by themselves and others. II. The rest of the giants fell by the hand of David's servants. 1. Saph was slain by Sibbechai, one of David's worthies, Sa2 21:18; Ch1 11:29. 2. Another, who was brother to Goliath, was slain by Elhanan, who is mentioned Sa2 23:24. 3. Another, who was of very unusual bulk, who had more fingers and toes than other people (Sa2 21:20), and such an unparalleled insolence that, though he had seen the fall of other giants, yet he defied Israel, was slain by Jonathan the son of Shimea. Shimea had one son named Jonadab (Sa2 13:3), whom I should have taken for the same with this Jonathan, but that the former was noted for subtlety, the latter for bravery. These giants were probably the remains of the sons of Anak, who, though long feared, fell at last. Now observe, (1.) It is folly for the strong man to glory in his strength. David's servants were no bigger nor stronger than other men; yet thus, by divine assistance, they mastered one giant after another. God chooses by the weak things to confound the mighty. (2.) It is common for those to go down slain to the pit who have been the terror of the mighty in the land of the living, Eze 32:27. (3.) The most powerful enemies are often reserved for the last conflict. David began his glory with the conquest of one giant, and here concludes it with the conquest of four. Death is a Christian's last enemy, and a son of Anak; but, through him that triumphed for us, we hope to be more than conquerors at last, even over that enemy.
Tyndale Open Study Notes
21:15-22 The extended account of battles with the Philistines highlights some notable accomplishments of David’s mighty warriors (see also 23:8-39). 21:15 The description of David as weak and exhausted helps shift the focus from his ability and accomplishments to God as the source of his success (ch 22).