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英文原文
The historian is now drawing towards a conclusion of David's reign, and therefore gives us an account here, I. Of some of his last words, which he spoke by inspiration, and which seem to have reference to his seed that was to be for evermore, spoken of in the close of the foregoing chapter, 2Sa 23:1-7. II. Of the great men, especially the military men, that were employed under him, the first three (2Sa 23:8-17), two of the next three (2Sa 23:18-23), and then the thirty, 2Sa 23:24-39.
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David's Last Words (1015 BC)
大卫的遗言（主前1015年）
¹ 以下是大卫末了的话。耶西的儿子大卫得居高位，是雅各神所膏的，作以色列的美歌者，说：
² 「耶和华的灵借着我说，祂的话在我口中。
³ 以色列的神说，以色列的磐石对我说：那以公义治理人民的，存敬畏神的心掌权。
⁴ 他必像日出的晨光，如无云的清晨；如雨后的晴光，使嫩草发生。」
⁵ 我家在神面前虽然并非如此；神却与我立永远的约，这约凡事坚立；因为这是我的一切救恩，我一切所愿的，虽然祂尚未使之发达。
⁶ 至于匪类，必都像荆棘被丢弃；因为人不能用手拿它；
⁷ 拿它的人必用铁器和枪杆，就在原地把它全然烧尽。
我们在此看见大卫王的遗命，或附加在遗命之后的补遗——那是在他已将王冠传给所罗门、又将自己的财宝献给将要建造的圣殿之后。伟人善人临终的话，素来被看为值得特别留意与记念。大卫愿意人留意这话，把它或加添到他的诗篇里（如此处加在前一章那篇之后），或加添到他在位年代的史籍里。尤其是撒下23:5那句话，虽之前已记过，我们可以推想他在世常常为着自己的安慰反复念诵，直到末了一口气，因此被称为他的遗言。当死亡临近之时，我们当尽力借着末了的话荣耀神、造就周围的人。那些长久经历神的良善与智慧甘甜的人，到了行尽其程之际，当留下那经历的记录，并为应许的真实作见证。圣经记载了雅各的遗言、摩西的遗言，又在这里记载了大卫的遗言——和前二者一样，是要作为留给后人的产业。我们在此看见：
I. 这遗命是谁的。这或如常例由立遗命者本人说明，或更可能由史家说明（撒下23:1）。他被描述：1. 出身的卑微：他是耶西的儿子。凡被高举作房角的顶石的人，能被提醒、并常常自警是从何等磐石凿出，是好的。2. 高举之高：他被高举，如蒙神恩宠、被预定要成就大事之人——被立为君王，地位高于邻人；被立为先知，眼界比人更远。因为：(1.) 他是雅各神所膏的，因而照民事为神的百姓效力，保护国土并在他们中间秉公行义。(2.) 他是以色列的美歌者，因而照宗教事为百姓效力。他撰写诗篇、定调、设立歌唱的人和乐器，借此大大激发并扩充了敬虔者的敬拜。注意：唱诗篇是合宜的圣礼，对乐于赞美神的人极相配。被高举作诗人，也是大卫所得的尊荣之一；在这一点上他与作雅各神所膏的一样伟大。注意：能在敬拜的事上服事教会、能在祷告赞美的圣工上作成全的器皿，才是真正的升迁。请看：大卫既是君王？他是为雅各作王。既是诗人？他是为以色列作诗。注意：圣灵赐下，是要叫人得益处；所以各人照所得的恩赐彼此服事。
II. 内容是什么。这是他与神相交的记录。请看：
1. 神对他说了什么，为要作他君王职分的指引与勉励，并同样作他后继者的帮助。敬虔的人乐于回想他们从神所听见的，重述祂的话，在心中反复思想。这样，神一次所说，大卫听见了两次，甚至多次。请看：
(1.) 谁说话：耶和华的灵，以色列的神与以色列的磐石——有人以为这是暗示神位格中的三位：父为以色列的神，子为以色列的磐石，灵从父和子而出，祂借着众先知说话，特别借着大卫，祂的话不仅在他心里，也在他舌上叫人得益。大卫在此承认他所得的默示：在他的诗篇和这篇作品中，神的灵借着他说话。他与别的圣徒被圣灵感动说出神的话来。这为诗篇之书加添尊荣，并推荐我们在敬拜中使用它——这些话都是圣灵所教导的。
(2.) 说了什么。这里似乎有分别：神的灵借着大卫所说的话，包括他一切诗篇；以色列的磐石对大卫所说的话，则关乎他自己和他的家。任教导别人的传道人留意，神既借他们向别人说话，他们便当关心自己要听、要留心神对他们自己所说的话。职任是教导别人本分的人，必当确实学得并履行自己的本分。此处（撒下23:3,4）所说的，可以：[1.] 应用到大卫和他的王室。这里：第一，命定了官长的本分。当神向一位君王说话，不是用他尊荣的高位和权柄的广阔去奉承他，而是告诉他当尽的本分。「王也有必须。」（俗话说）这里就有为君王者的一份必须：他必须以公义治理，存敬畏神的心掌权；一切下级官长在其位也当如此。愿掌权者记得：他们治理的是人——不是牲口，可以随意奴役虐待，而是与自己同类的理性受造之物。他们治理的是有愚昧软弱的人，所以必须忍耐。他们治理人，但在神之下、为神而治；因此：1. 必须公义，对所治之人，准其权利产业；又在于所治之人之间，用权力护被害者、惩加害者；见申1:16,17。仅自己不行恶还不够，也不可容恶被行。2. 必须存敬畏神的心掌权，即自己必须被对神的敬畏所充满，借此便有效地被约束不行一切不义压迫之事。尼希米便是如此（尼5:15，我因敬畏神，不如此行），约瑟也是如此（创43:18）。他们当努力在他们所治之人中间推广敬畏神（即敬虔的实际）。官长当为守卫者……
2. 他对神这番话有何安慰的应用，他在其中作何虔诚默想作为回应（撒下23:5）。这与他在撒下7:18-29那类似信息之下的默想并不相似。前一段是以色列的磐石对他说的话；这一段是神的灵借他说的话，是他信望于永约的极佳认信。这里：
(1.) 假设了患难：我家虽然在神面前并非如此，虽然祂尚未使之发达。大卫的家在神面前并不像撒下23:3,4所描述、也并非他所愿的那样——不够好，也不够蒙福；他活着时如此，预见死后也必如此——他的家既不会那样敬虔，也不会那样兴旺，与这样的父亲所生的儿女所当有的情形相去甚远。[1.] 并非如此在神面前。注意：我们和我们的家人，实际如何，就在于我们在神面前如何。大卫关于儿女所最关心的，是他们能在神面前正——向祂忠心，为祂发热心。然而敬虔父母的儿女，往往既不如人所期的那样圣洁，也不如人所期的那样蒙福。我们当被提醒：在血脉里流传的是败坏，不是恩典；快跑的未必能赢；神是自主地赐下祂的灵。[2.] 不使之发达，无论数目或权势；叫家兴旺或不兴旺的乃是神（诗107:41）。义人往往有家道衰落的忧愁前景。大卫的家是基督教会的预表，那教会就是祂的家（来3:3）。纵然这在神面前并非如我们所愿，纵然它因错谬败坏而减少、困苦、蒙羞、衰弱，甚至几乎消亡，神却已与教会的元首——大卫之子——立了约，必为祂存留后裔，阴间的权柄不能胜过祂的家。这是我们的救主在受苦中所得的安慰——祂与祂所立的约仍然坚固（赛53:10-12）。(2.) 恩福已确保：*然而祂却与我立了永远的约。*无论神的儿女面前有何患难，他总有一种或别的安慰可与之相抵（林后4:8,9）；没有比诗人这里的安慰更胜一筹的。这话可解为：[1.] 神与大卫和他的后裔所立的王权之约（在预表里），关乎国度（诗132:11,12）。然而[2.] 它……
3. 这里宣判了匪类的结局（撒下23:6,7）。(1.) 他们必如荆棘被丢弃——被拒绝、被撇弃。他们如荆棘，不能用手拿；他们性情暴烈，不可用智慧忠实的责备去管理对待，只能用律法和司法的剑去约束（诗32:9）；因此如荆棘：(2.) 末了必在原地全然被火烧尽（来6:8）。这话可视为：[1.] 给官长的指引——用权力刑罚和抑制恶事。当把匪类推开；见诗101:8。[2.] 给官长——特别是大卫的众子和后继者——的警戒，要确保自己不是匪类（他们中太多人正是如此）；因为如此，则无论他们地位之尊、与大卫之亲，都不能使他们免被神公义的审判所丢弃。人虽不能对付他们，神却能。[3.] 预言一切对基督国度死心敌对之人的灭亡。基督之仇在外有明里反对它、与它争战的，在内有暗中出卖它、对它不忠的；两者都是匪类，都是恶者之子，属蛇的后裔；两者都如荆棘，叫人伤痛苦恼；但两者都将被如此丢弃，以至于基督不顾他们的敌意仍要建立祂的国度，必在其中经过（赛27:4），并要在合宜之时以那样的平安赐福祂的教会，使其中没有荆棘蒺藜伤人。那不肯悔改将荣耀归给神的人，在审判之日（叙利亚文 paraphrast 将此经文应用于审判之日）必被不灭的火烧尽。见路19:27。
英文原文
David's Last Words (1015 BC)
¹ 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 out of the earth by clear shining after rain.
⁵ Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow.
⁶ But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands:
⁷ But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place.
We have here the last will and testament of king David, or a codicil annexed to it, after he had settled the crown upon Solomon and his treasures upon the temple which was to be built. The last words of great and good men are thought worthy to be in a special manner remarked and remembered. David would have those taken notice of, and added either to his Psalms (as they are here to that in the foregoing chapter) or to the chronicles of his reign. Those words especially in 2Sa 23:5, though recorded before, we may suppose he often repeated for his own consolation, even to his last breath, and therefore they are called his last words. When we find death approaching we should endeavor both to honour God and to edify those about us with our last words. Let those that have had long experience of God's goodness and the pleasantness of wisdom, when they come to finish their course, leave a record of that experience and bear their testimony to the truth of the promise. We have upon record the last words of Jacob and Moses, and here of David, designed, as those, for a legacy to those that were left behind. We are here told,
I. Whose last will and testament this is. This is related either, or is usual, by the testator himself, or rather, by the historian, 2Sa 23:1. He is described, 1. By the meanness of his original: He was the son of Jesse. It is good for those who are advanced to be corner-stones and top-stones to be reminded, and often to remind themselves, of the rock out of which they were hewn. 2. The height of his elevation: He was raised up on high, as one favoured of God, and designed for something great, raised up as a prince, to sit higher than his neighbours, and as a prophet, to see further; for, (1.) He was the anointed of the God of Jacob, and so was serviceable to the people of God in their civil interests, the protection of their country and the administration of justice among them. (2.) He was the sweet psalmist of Israel, and so was serviceable to them in their religious exercises. He penned the psalms, set the tunes, appointed both the singers and the instruments of music, by which the devotions of good people were much excited and enlarged. Note, The singing of psalms is a sweet ordinance, very agreeable to those that delight in praising God. It is reckoned among the honours to which David was raised up that he was a psalmist: in that he was as truly great as in his being the anointed of the God of Jacob. Note, It is true preferment to be serviceable to the church in acts of devotion and instrumental to promote the blessed work of prayer and praise. Observe, Was David a prince? He was so for Jacob. Was he a psalmist? He was so for Israel. Note, the dispensation of the Spirit is given to every man to profit withal, and therefore, as every man has received the gift, so let him minister the same.
II. What the purport of it is. It is an account of his communion with God. Observe,
1. What God said to him both for his direction and for his encouragement as a king, and to be in like manner, of use to his successors. Pious persons take a pleasure in calling to mind what they have heard from God, in recollecting his word, and revolving it in their minds. Thus what God spoke once David heard twice, yea often. See here,
(1.) Who spoke: The Spirit of the Lord, the God of Israel, and the Rock of Israel, which some think is an intimation of the Trinity of persons in the Godhead—the Father the God of Israel, the Son the Rock of Israel, and the Spirit proceeding from the Father and the Son, who spoke by the prophets, and particularly by David, and whose word was not only in his heart, but in his tongue for the benefit of others. David here avows his divine inspiration, that in his psalms, and in this composition, The Spirit of God spoke by him. He, and other holy men, spoke and wrote as they were moved by the Holy Ghost. This puts an honour upon the book of Psalms, and recommends them to our use in our devotions, that they are words which the Holy Ghost teaches.
(2.) What was spoken. Here seems to be a distinction made between what the Spirit of God spoke by David, which includes all his psalms, and what the Rock of Israel spoke to David, which concerned himself and his family. Let ministers observe that those by whom God speaks to others are concerned to hear and heed what he speaks to themselves. Those whose office it is to teach others their duty must be sure to learn and do their own. Now that which is here said (2Sa 23:3,4) may be considered, [1.] With application to David, and his royal family. And so here is, First, The duty of magistrates enjoined them. When a king was spoken to from God he was not to be complimented with the height of his dignity and the extent of his power, but to be told his duty. "Must is for the king," we say. Here is a must for the king: He must be just, ruling in the fear of God; and so must all inferior magistrates in their places. Let rulers remember that they rule over men—not over beasts which they may enslave and abuse at pleasure, but over reasonable creatures and of the same rank with themselves. They rule over men that have their follies and infirmities, and therefore must be borne with. They rule over men, but under God, and for him; and therefore, 1. They must be just, both to those over whom they rule, in allowing them their rights and properties, and between those over whom they rule, using their power to right the injured against the injurious; see De 1:16,17. It is not enough that they do no wrong, but they must not suffer wrong to be done. 2. They must rule in the fear of God, that is, they must themselves be possessed with a fear of God, by which they will be effectually restrained from all acts of injustice and oppression. Nehemiah was so (Ne 5:15, So did not I, because of the fear of God), and Joseph, Ge 43:18. They must also endeavor to promote the fear of God (that is, the practice of religion) among those over whom they rule. The magistrate is to be the keeper of both tables, and to protect both godliness and honesty. Secondly, Prosperity promised them if they do, this duty. He that rules in the fear of God shall be as the light of the morning, 2Sa 23:4. Light is sweet and pleasant, and he that does his duty shall have the comfort of it; his rejoicing will be the testimony of his conscience. Light is bright, and a good prince is illustrious; his justice and piety will be his honour. Light is a blessing, nor are there any greater and more extensive blessings to the public than princes that rule in the fear of God. As the light of the morning, which is most welcome after the darkness of the night (so was David's government after Saul's, Ps 75:3), which is increasing, shines more and more to the perfect day, such is the growing lustre of a good government. It is likewise compared to the tender grass, which the earth produces for the service of man; it brings with it a harvest of blessings. See Ps 72:6,16, which were also some of the last words of David, and seem to refer to those recorded here. [2.] With application to Christ, the Son of David, and then it must all be taken as a prophecy, and the original will bear it: There shall be a rule among men, or over men, that shall be just, and shall rule in the fear of God, that is, shall order the affairs of religion and divine worship according to his Father's will; and he shall be as the light to the morning, etc., for he is the light of the world, and as the tender grass, for he is the branch of the Lord, and the fruit of the earth, Isa 11:1-5,32:1,2, Ps 72:2. God, by the Spirit, gave David the foresight of this, to comfort him under the many calamities of his family and the melancholy prospects he had of the degeneracy of his seed.
2. What comfortable use he made of this which God spoke to him, and what were his devout meditations on it, by way of reply, 2Sa 23:5. It is not unlike his meditation on occasion of such a message, 2Sa 7:18-29, etc. That which goes before the Rock of Israel spoke to him; this the Spirit of God spoke by him, and it is a most excellent confession of his faith and hope in the everlasting covenant. Here is,
(1.) Trouble supposed: Although my house be not so with God, and although he make it not to grow. David's family was not so with God as is described (2Sa 23:3,4), and as he could wish, not so good, not so happy; it had not been so while he lived; he foresaw it would not be so when he was gone, that his house would be neither so pious nor so prosperous as one might have expected the offspring of such a father to be. [1.] Not so with God. Note, We and ours are that really which we are with God. This was what David's heart was upon concerning his children, that they might be right with God, faithful to him and zealous for him. But the children of godly parents are often neither so holy nor so happy as might be expected. We must be made to know that it is corruption, not grace, that runs in the blood, that the race is not to the swift, but that God gives his Spirit as a free-agent. [2.] Not made to grow, in number, in power; it is God that makes families to grow or not to grow, Ps 107:41. Good men have often the melancholy prospect of a declining family. David's house was typical of the church of Christ, which is his house, Heb 3:3. Suppose this be not so with God as we could wish, suppose it be diminished, distressed, disgraced, and weakened, by errors and corruptions, yea, almost extinct, yet God has made a covenant with the church's head, the Son of David, that he will preserve to him a seed, that the gates of hell shall never prevail against his house. This our Saviour comforted himself with in his sufferings, that the covenant with him stood firm, Isa 53:10-12. (2.) Comfort ensured: Yet he hath made with me an everlasting covenant. Whatever trouble a child of God may have the prospect of, still he has some comfort or other to balance it with (2Co 4:8,9), and there is none like this of the Psalmist, which may be understood, [1.] Of the covenant of royalty (in the type) which God made with David and his seed, touching the kingdom, Ps 132:11,12. But, [2.] It must look further, to the covenant of grace made with all believers, that God will be, in Christ, to them a God, which was signified by the covenant of royalty, and therefore the promises of the covenant are called the sure mercies of David, Isa 55:3. It is this only that is the everlasting covenant, and it cannot be imagined that David, who, in so many of his psalms, speaks so clearly concerning Christ and the grace of the gospel, should forget it in his last words. God has made a covenant of grace with us in Jesus Christ, and we are here told, First, That it is an everlasting covenant, from everlasting in the contrivance and counsel of it, and to everlasting in the continuance and consequences of it. Secondly, That it is ordered, well ordered in all things, admirably well, to advance the glory of God and the honour of the Mediator, together with the holiness and comfort of believers. It is herein well ordered, that whatever is required in the covenant is promised, and that every transgression in the covenant does not throw us out of covenant, and that it puts our salvation, not in our own keeping, but in the keeping of a Mediator. Thirdly, That it is sure, and therefore sure because well ordered; the general offer of it is sure; the promised mercies are sure on the performance of the conditions. The particular application of it to true believers is sure; it is sure to all the seed. Fourthly, That it is all our salvation. Nothing but this will save us, and this is sufficient: it is this only upon which our salvation depends. Fifthly, That therefore it must be all our desire. Let me have an interest in this covenant and the promises of it, and I have enough, I desire no more.
3. Here is the doom of the sons of Belial read, 2Sa 23:6,7. (1.) They shall be thrust away as thorns—rejected, abandoned. They are like thorns, not to be touched with hands, so passionate and furious that they cannot be managed or dealt with by a wise and faithful reproof, but must be restrained by law and the sword of justice (Ps 32:9); and therefore, like thorns, (2.) They shall, at length, be utterly burnt with fire in the same place, Heb 6:8. Now this is intended, [1.] As a direction to magistrates to use their power for the punishing and suppressing of wickedness. Let them thrust away the sons of Belial; see Ps 101:8. Or, [2.] As a caution to magistrates, and particularly to David's sons and successors, to see that they be not themselves sons of Belial (as too many of them were), for then neither the dignity of their place nor their relation to David would secure them from being thrust away by the righteous judgments of God. Though men could not deal with them, God would. Or, [3.] As a prediction of the ruin of all the implacable enemies of Christ's kingdom. There are enemies without, that openly oppose it and fight against it, and enemies within, that secretly betray it and are false to it; both are sons of Belial, children of the wicked one, of the serpent's seed; both are as thorns, grievous and vexatious: but both shall be so thrust away as that Christ will set up his kingdom in despite of their enmity, will go through them (Isa 27:4), and will, in due time, bless his church with such peace that there shall be no pricking brier nor grieving thorn. And those that will not repent, to give glory to God, shall, in the judgment-day (to which the Chaldee paraphrast refers this), be burnt with unquenchable fire. See Lu 19:27.
8-39
David's Mighty Men (1054 BC)
大卫的勇士（主前1054年）
⁸ 大卫勇士的名字记在下面：他革扪人约设巴设，又名伊斯尼人亚底挪；他是军长的首领，一时举枪杀了八百人。
⁹ 其次是亚合人朵多的儿子以利亚撒。从前非利士人聚集要打仗，以色列人都上去，他在三个勇士之中，与大卫一同向他们骂阵；
¹⁰ 他起来击杀非利士人，直到手疲乏无力；他的手贴住刀；那日耶和华大行拯救；百姓只在他后头回来掳掠。
¹¹ 其次是哈拉人亚基的儿子沙玛。非利士人聚集在一处，那里有一块长满红豆的田；百姓都从非利士人面前逃跑。
¹² 沙玛却站在那田间，护卫它，击杀非利士人；耶和华大行拯救。
¹³ 收割的时候，三十勇士中的三个人下到亚杜兰洞见大卫；非利士人的军旅安营在利乏音谷。
¹⁴ 那时大卫在山寨，非利士人的防营那时在伯利恒。
¹⁵ 大卫渴想，说：「甚愿有人将伯利恒城门旁井里的水打来给我喝！」
¹⁶ 这三个勇士闯过非利士人的营盘，从伯利恒城门旁的井里打水拿来奉给大卫；他却不肯喝，将水奠在耶和华面前，
¹⁷ 说：「耶和华啊，我绝不可这样行：这三个人冒死去打的水，这岂不是他们的血么？」所以他不肯喝。这是三个勇士所行的。
¹⁸ 洗鲁雅的儿子约押的兄弟亚比筛，是这三个勇士的首领；他举枪杀了三百人，就在三个勇士里得了名。
¹⁹ 他在三个勇士里是最尊贵的，所以作他们的首领；只是不及首三个勇士。
²⁰ 有甲薛勇士耶何耶大的儿子比拿雅，行了大事；他杀了摩押两个如狮的勇士；又在下雪时下坑杀了一只狮子；
²¹ 又杀了一个强壮的埃及人；埃及人手里拿着枪；比拿雅只拿着棍子下去，从埃及人手里夺过枪来，用自己的枪杀了他。
²² 耶何耶大的儿子比拿雅行了这些事，就在三个勇士里得了名。
²³ 他比那三十个都尊贵，只是不及首三个勇士。大卫立这人为护卫长。
²⁴ 三十个勇士里有约押的兄弟亚撒黑；伯利恒人朵多的儿子伊勒哈难，
²⁵ 哈律人沙玛，哈律人以利加，
²⁶ 帕勒提人希利斯，提哥亚人益吉的儿子以拉，
²⁷ 亚拿突人亚比以谢，户沙人米本乃，
²⁸ 亚合人撒们，尼陀法人玛哈莱，
²⁹ 尼陀法人巴拿的儿子希立，便雅悯族基比亚人利拜的儿子以太，
³⁰ 比拉顿人比拿雅，迦阿施溪水旁的希太，
³¹ 亚拉巴人亚比巴力，巴户琳人亚斯玛威，
³² 沙阿本人以利巴，雅善儿子们的儿子约拿单，
³³ 哈拉人沙玛，哈拉人沙拉的儿子亚希暗，
³⁴ 玛迦人亚斯拜的儿子以利法列，基罗人亚希多弗的儿子以连，
³⁵ 迦密人希斯莱，亚基人巴拿莱，
³⁶ 琐巴人拿单的儿子以甲，迦得人巴尼，
³⁷ 亚扪人洗勒，比录人拿哈莱——洗鲁雅的儿子约押的拿兵器者，
³⁸ 以帖人以拉，以帖人迦立，
³⁹ 赫人乌利亚：共三十七人。
I. 史家在此所记大卫时代诸勇士的名单，用意在于：1. 大卫的尊荣——他在战事之术上训练他们，又以谋略与勇敢为他们立下榜样。一位君王能有这里所描述的勇士伴随效力，既得荣耀又得利益。2. 这些勇士本身的尊荣——他们是有助于使大卫得冠冕、坐稳并护其宝座、扩张其征伐的工具。注意：在公众岗位上冒险尽力服事国家利益的人，当得加倍尊荣——既受同代者敬重，又被后代记念。3. 激发后人有慷慨的效法之心。4. 显明宗教对于激发真勇气有多大的贡献。大卫借着他的诗篇和为圣殿事奉的奉献，大大推动了王国中贵胄的敬虔（代上29:6）；他们既以敬虔著名，便也以勇猛著名。
II. 这些勇士在此分为三等：
1. 头三个，他们行了最大的壮举，因此得了最大的名声——亚底挪（撒下23:8）、以利亚撒（撒下23:9,10）和沙玛（撒下23:11,12）。除了此处和平行经文代上11:11-47 之外，我不记得大卫全生平故事里在何处读到过他们或他们的事迹。许多重大可记之事在史记中被略过，因为史记更多记大卫治世的瑕疵而非荣耀——尤其在他犯了乌利亚之事的罪以后；所以我们可以推断大卫的治世实际上比我们读其记录时所显的更为辉煌。这三勇士的事迹在此被记下。他们在以色列对敌的争战中，特别对非利士人，立了功。(1.) 亚底挪一时用枪杀了八百人。(2.) 以利亚撒像非利士人借歌利亚骂阵那样骂非利士人，却更勇敢也更有福；因为以色列人都走了，他不仅守住阵地，还起来击杀非利士人；神使他们惊惶，正与这位英雄所得的勇敢相等。他的手疲乏了，仍贴住刀；只要还有一点力，他便握紧兵器，乘势追击。所以在事奉神时，我们当维持灵里的甘心与坚决，不顾肉身的软弱疲乏——虽然疲乏，还是追赶（士8:4），手疲乏，却不放下刀。以利亚撒既打退了敌人，那本来离开战场（撒下23:9）的以色列人便回来掳掠（撒下23:10）。离战场而去的人，有事要做时赶着去；有物可得时也常赶着来。(3.) 沙玛遇见一支敌兵在劫掠，便把他们击溃（撒下23:11,12）。但请注意：这事和前一件事，经上都记着耶和华大行拯救。注意：无论壮士的勇力多么大……
2. 次三勇士与众不同，并在三十人之上，只是不及头三人（撒下23:23）。伟人并非都是同等大小。许多明亮有益的星并非头等星，许多好船并非头等舰。这第二组三人中，仅提到两位——亚比筛和比拿雅，他们在大卫生平中常常出现；论事奉之效虽不亚于头三人，论尊荣却不及。这里记着：
(1.) 这三人合力的一次壮举。当大卫隐匿之时他们在亚杜兰洞随侍（撒下23:13），与他同受苦，所以后来被他抬举。当大卫和随侍他的勇将——他们对非利士人原本甚为奋勇——却因扫罗在位时之不法，被迫藏身洞穴和保障以避其怒；无怪乎非利士人在利乏音谷安营，甚至派防营进驻伯利恒（撒下23:13,14）。若教会的引导者如此被误导，竟逼迫她最好的朋友和勇士，公敌无疑要从中取利。若大卫得以自由，伯利恒便不会此时落入非利士人之手。既已如此，这里告诉我们：[1.] 大卫渴想伯利恒井里的水，渴想到何种程度。有人把这解为公心的愿望——意思是「巴不得我们能赶出非利士人驻伯利恒的防营，使我那可爱的城再归我们」；井被借代城，正如河川常借代它所经过的国土。但他若如此意，身边的人并不明白；所以这更像是一次软弱的实例。那是收割的时候；天气炎热；他口渴了；也许好水稀少；所以他切望：「巴不得我能喝一口伯利恒井里的水！」他少年时常用那井的水解渴，如今非此不能满足，虽然那井几乎不可能取得。他莫名其妙地纵容一种他自己说不出理由的癖好。别的水同样能解他的渴，他却唯独对此有偏好。纵容这样的癖好是愚昧，坚持满足它更是愚昧。我们当约束自己的食欲，当它们过分地倾向那些难以……
(2.) 这两人另外场合的壮举。亚比筛一时杀了三百人（撒下23:18,19）。比拿雅行了许多大事：[1.] 他杀了两个如狮的摩押人——又勇又强，又猛又烈。[2.] 他杀了一个强壮的埃及人——在甚么场合未说；那人全副武装，比拿雅却只拿一根拐杖下去，灵巧地夺了他的枪，并用那枪杀了他（撒下23:21）。因这些和类似的壮举，大卫抬举他作卫队长或常备军的统帅（撒下23:23）。
3. 不及次三勇士，却大有名声的，是这里按名记下的三十一人（撒下23:24-39等）。头一个是亚撒黑——他在大卫作王之初被押尼珥所杀，但并未在这名单中失其位。其次是伊勒哈难——以利亚撒的兄弟，那是以利亚撒，三勇士之一（撒下23:9）。这里给他们的姓氏，看来是出于他们的出生地或居所，正如我们许多姓氏原本也是如此。从全国各处精选最智慧、最勇猛的人来服事君王。其中数位被定为大卫所设十二月班次中各月的班长（代上27:1-5）。行得好的人按其功绩被抬举。其中一位是亚希多弗的儿子（撒下23:34）——儿子在营中著名，正如父亲在议会上著名。但在这些勇士的末尾竟见到赫人乌利亚，这既唤起对大卫之罪的记念，也加重了那罪——一个对君王和国家如此有功的人，竟受如此恶待。约押在此名单中未提一字，或因：(1.) 他本不在此中——三勇士之首的，坐在军长之中为首，但约押在他们之上作元帅。(2.) 或因他太坏，不配被记念；因为虽公认他是大战士，又有足够的信仰将自己掳物中分献给神的家（代上21:28），却因杀大卫的两位朋友所失的尊荣，与他杀仇敌所得的尊荣相当。
基督——大卫之子——也有祂的勇士；他们如大卫的勇士一样，受祂榜样影响，为祂的国度与属灵的仇敌争战，并靠祂的力量得胜有余。基督的使徒是祂直接的随员，为祂行大事、受大苦，末了与祂同作王。他们在新约中被以尊荣记下，正如这些人在旧约中（特别见启21:14）。况且耶稣基督一切的好兵丁，他们的名存留得比这些勇士更稳妥——因为他们记在天上。这是祂一切圣徒所得的尊荣。
英文原文
David's Mighty Men (1054 BC)
⁸ These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite: he lift up his spear against eight hundred, whom he slew at one time.
⁹ And after him was Eleazar the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away:
¹⁰ He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil.
¹¹ And after him was Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines.
¹² But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory.
¹³ And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim.
¹⁴ And David was then in a hold, and the garrison of the Philistines was then in Bethlehem.
¹⁵ And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, 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 Bethlehem, 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 lives? therefore he would not drink it. These things did these three mighty men.
¹⁸ And Abishai, the brother of Joab, the son of Zeruiah, was chief among three. And he lifted up his spear against three hundred, and slew them, and had the name among three.
¹⁹ Was he not most honourable of three? therefore he was their captain: howbeit he attained not unto the first three.
²⁰ And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow:
²¹ And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.
²² These things did Benaiah the son of Jehoiada, and had the name among three mighty men.
²³ He was more honourable than the thirty, but he attained not to the first three. And David set him over his guard.
²⁴ Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Bethlehem,
²⁵ Shammah the Harodite, Elika the Harodite,
²⁶ Helez the Paltite, Ira the son of Ikkesh the Tekoite,
²⁷ Abiezer the Anethothite, Mebunnai the Hushathite,
²⁸ Zalmon the Ahohite, Maharai the Netophathite,
²⁹ Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin,
³⁰ Benaiah the Pirathonite, Hiddai of the brooks of Gaash,
³¹ Abialbon the Arbathite, Azmaveth the Barhumite,
³² Eliahba the Shaalbonite, of the sons of Jashen, Jonathan,
³³ Shammah the Hararite, Ahiam the son of Sharar the Hararite,
³⁴ Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite,
³⁵ Hezrai the Carmelite, Paarai the Arbite,
³⁶ Igal the son of Nathan of Zobah, Bani the Gadite,
³⁷ Zelek the Ammonite, Naharai the Beerothite, armourbearer to Joab the son of Zeruiah,
³⁸ Ira an Ithrite, Gareb an Ithrite,
³⁹ Uriah the Hittite: thirty and seven in all.
I. The catalogue which the historian has here left upon record of the great soldiers that were in David's time is intended, 1. For the honour of David, who trained them up in the arts of exercises of war, and set them an example of conduct and courage. It is the reputation as well as the advantage of a prince to be attended and served by such brave men as are here described. 2. For the honour of those worthies themselves, who were instrumental to bring David to the crown, settle and protect him in the throne, and enlarge his conquests. Note, Those that in public stations venture themselves, and lay out themselves, to serve the interests of their country, are worthy of double honour, both to be respected by those of their own age and to be remembered by posterity. 3. To excite those that come after to a generous emulation. 4. To show how much religion contributes to the inspiring of men with true courage. David, both by his psalms and by his offerings for the service of the temple, greatly promoted piety among the grandees of the kingdom (1Ch 29:6), and, when they became famous for piety, they became famous for bravery.
II. Now these mighty men are here divided into three ranks:—
1. The first three, who had done the greatest exploits and thereby gained the greatest reputation—Adino (2Sa 23:8), Eleazar (2Sa 23:9,10), and Shammah, 2Sa 23:11,12. I do not remember that we read of any of these, or of their actions, any where in all the story of David but here and in the parallel place, 1Ch 11:11-47. Many great and remarkable events are passed by in the annals, which relate rather the blemishes than the glories of David's reign, especially after his sin in the matter Uriah; so that we may conclude his reign to have been really more illustrious than it has appeared to us while reading the records of it. The exploits of this brave triumvirate are here recorded. They signalized themselves in the wars of Israel against their enemies, especially the Philistines. (1.) Adino slew 800 at once with his spear. (2.) Eleazar defied the Philistines, as they by Goliath, had defied Israel, but with better success and greater bravery; for when the men of Israel had gone away, he not only kept his ground, but arose, and smote the Philistines, on whom God struck a terror equal to the courage with which this great hero was inspired. His hand was weary, and yet it clave to his sword; as long as he had any strength remaining he held his weapon and followed his blow. Thus, in the service of God, we should keep up the willingness and resolution of the spirit, notwithstanding the weakness and weariness of the flesh—faint, yet pursuing (Jdg 8:4), the hand weary, yet not quitting the sword. Now that Eleazar had beaten the enemy, the men of Israel, who had gone away from the battle (2Sa 23:9), returned to spoil, 2Sa 23:10. It is common for those who quit the field, when any thing is to be done to hasten to it when any thing is to be gotten. (3.) Shammah met with a party of the enemy, that were foraging, and routed them, 2Sa 23:11,12. But observe, both concerning this exploit and the former, it is here said, The Lord wrought a great victory. Note, How great soever the bravery of the instruments is, the praise of the achievement must be given to God. These fought the battles, but God wrought the victory. Let not the strong man then glory in his strength, nor in any of his military operations, but let him that glories glory in the Lord.
2. The next three were distinguished from, and dignified above, the thirty, but attained not to the first three, 2Sa 23:23. All great men are not of the same size. Many a bright and benign star there is which is not of the first magnitude, and many a good ship not of the first rate. Of this second triumvirate two only are named, Abishai and Benaiah, whom we have often met with in the story of David, and who seem to have been not inferior in serviceableness, though they were in dignity, to the first three. Here is,
(1.) A brave action of these three in conjunction. They attended David in his troubles, when he absconded, in the cave of Adullam (2Sa 23:13), suffered with him, and therefore were afterwards preferred by him. When David and his brave men who attended him, who had acted so vigorously against the Philistines, were, by the iniquity of the times, in Saul's reign, driven to shelter themselves from his rage in caves and strong holds, no marvel that the Philistines pitched in the valley of Rephaim, and put a garrison even in Bethlehem itself, 2Sa 23:13,14. If the church's guides are so misled as to persecute some of her best friends and champions, the common enemy will, no doubt, get advantage by it. If David had had his liberty, Bethlehem would not have been now in the Philistines' hands. But, being so, we are here told, [1.] How earnestly David longed for the water of the well of Bethlehem. Some make it a public-spirited wish, and that he meant, "O that we could drive the garrison of the Philistines out of Bethlehem, and make that beloved city of mine our own again!" the well being put for the city, as the river often signifies the country it passes through. But if he meant so, those about him did not understand him; therefore it seems rather to be an instance of his weakness. It was harvest-time; the weather was hot; he was thirsty; perhaps good water was scarce, and therefore he earnestly wished, "O that I could but have one draught of the water of the well of Bethlehem!" With the water of that well he had often refreshed himself when he was a youth, and nothing now will serve him but that, though it is almost impossible to come at it. He strangely indulged a humour which he could give no reason for. Other water might quench his thirst as well, but he had a fancy for that above any. It is folly to entertain such fancies and greater folly to insist upon the gratification of them. We ought to check our appetites when they go out inordinately towards those things that really are more pleasant and grateful than other things (Be not desirous of dainties), much more when they are thus set upon such things as only please a humour. [2.] How bravely his three mighty men, Abishai, Benaiah, and another not named, ventured through the camp of the Philistines, upon the very mouth of danger, and fetched water from the well of Bethlehem, without David's knowledge, 2Sa 23:16. When he wished for it he was far from desiring that any of his men should venture their lives for it; but those three did, to show, First, How much they valued their prince, and with what pleasure they could run the greatest hardships in his service. David, though anointed king, was as yet an exile, a poor prince that had no external advantages to recommend him to the affection and esteem of his attendants, nor was he in any capacity to prefer or reward them; yet those three were thus zealous for his satisfaction, firmly believing the time of recompence would come. Let us be willing to venture in the cause of Christ, even when it is a suffering cause, as those who are assured that it will prevail and that we shall not lose by it at last. Were they so forward to expose themselves upon the least hint of their prince's mind and so ambitious to please him? And shall not we covet to approve ourselves to our Lord Jesus by a ready compliance with every intimation of his will given us by his word, Spirit and providence? Secondly, How little they feared the Philistines. They were glad of an occasion to defy them. Whether they broke through the host clandestinely, and with such art that the Philistines did not discover them, or openly, and with such terror in their looks that the Philistines durst not oppose them, is not certain; it should seem, they forced their way, sword in hand. But see, [3.] How self-denyingly David, when he had this far-fetched dear-bought water, poured it out before the Lord, 2Sa 23:17. First, Thus he would show the tender regard he had to the lives of his soldiers, and how far he was from being prodigal of their blood, Ps 72:14. In God's sight the death of his saints is precious. Secondly, Thus he would testify his sorrow for speaking that foolish word which occasioned those men to put their lives in their hands. Great men should take heed what they say, lest any bad use be made of it by those about them. Thirdly, Thus he would prevent the like rashness in any of his men for the future. Fourthly, Thus he would cross his own foolish fancy, and punish himself for entertaining and indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself even in that which he was most fond of. Such generous mortifications become the wise, the great, and the good. Fifthly, Thus he would honour God and give glory to him. The water purchased at this rate he thought too precious for his own drinking and fit only to be poured out to God as a drink-offering. If it was the blood of these men, it was God's due, for the blood was always his. Sixthly, Bishop Patrick speaks of some who think that David hereby showed that it was not material water he longed for, but the Messiah, who had the water of life, who, he knew, should be born at Bethlehem, which the Philistines therefore should not be able to destroy. Seventhly, 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 the purchasing of which our blessed Saviour shed his blood? Let us not undervalue the blood of the covenant, as those do that undervalue the blessings of the covenant.
(2.) The brave actions of two of them on other occasions. Abishai slew 300 men at once, 2Sa 23:18,19. Benaiah did many great things. [1.] He slew two Moabites that were lion-like men, so bold and strong, so fierce and furious. [2.] He slew an Egyptian, on what occasion it is not said; he was well armed but Benaiah attacked him with no other weapon than a walking staff, dexterously wrested his spear out of his hand, and slew him with it, 2Sa 23:21. For these and similar exploits David preferred him to be captain of the life-guard or standing forces, 2Sa 23:23.
3. Inferior to the second three, but of great note, were the thirty-one here mentioned by name, 2Sa 23:24-39, etc. Asahel is the first, who was slain by Abner in the beginning of David's reign, but lost not his place in this catalogue. Elhanan is the next, brother to Eleazar, one of the first three, 2Sa 23:9. The surnames here given them are taken, as it should seem, from the places of their birth or habitation, as many surnames with us originally were. From all parts of the nation, the most wise and valiant were picked up to serve the king. Several of those who are named we find captains of the twelve courses which David appointed, one for each month in the year, 1Ch 27:1-5. Those that did worthily were preferred according to their merits. One of them was the son of Ahithophel (2Sa 23:34), the son famous in the camp as the father at the council-board. But to find Uriah the Hittite bringing up the rear of these worthies, as it revives the remembrance of David's sin, so it aggravates it, that a man who deserved so well of his king and country should be so ill treated. Joab is not mentioned among all these, either, (1.) to be mentioned; the first, of the first three sat chief among the captains, but Joab was over them as general. Or, (2.) Because he was so bad that he did not deserve to be mentioned; for though he was confessedly a great soldier, and one that had so much religion in him as to dedicate of his spoils to the house of God (1Ch 21:28), yet he lost as much honour by slaying two of David's friends as ever he got by slaying his enemies.
Christ, the Son of David, has his worthies too, who like David's, are influenced by his example, fight his battles against the spiritual enemies of his kingdom, and in his strength are more than conquerors. Christ's apostles were his immediate attendants, did and suffered great things for him, and at length came to reign with him. They are mentioned with honour in the New Testament, as these in the Old, especially, Re 21:14. Nay, all the good soldiers of Jesus Christ have their names better preserved than even these worthies have; for they are written in heaven. This honour have all his saints.
史家如今即将为大卫的统治作结，因此在此向我们记述：I. 他的若干"末了之语"——这些话乃是在默示之下所说，似乎指向他那存到永远的后裔，即前章末尾所提及的那一位（撒下23:1-7）。II. 他麾下的诸位重臣，尤其是军事上的勇士：三名最杰出的（撒下23:8-17），次三杰中的两位（撒下23:18-23），以及那三十位勇士（撒下23:24-39）。