2 Samuel 21:17

2Sa 21:17 But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel.

Ver. 17. That thou quench not the light of Israel.] As Epaminondas, by his death, did the Thebans, who were after that famous for their calamities, and no more for their victories. The body drowneth not whilst the head is above water; when that once sinketh, death is near: so here. Pray therefore for the preservation of good princes; we cannot pray for them, and not pray for ourselves.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Sa 21:17. That thou quench not the light of Israel — Lest thou be slain, and thereby thy people lose their glory and happiness, and even be utterly ruined. Good kings are, in Scripture, justly called the light of their people, because the beauty and glory, the conduct and direction, the comfort and safety, and welfare of a people depend greatly upon them. A noble image this of a king!

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

21:17 Abishai was an accomplished warrior and fiercely loyal to David, whom he heroically rescued (see “Abishai” Profile). • the light of Israel? Cp. 18:3. Both passages reflect the glowing adoration that David’s men had for him.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

For the glory and wealth of the country standeth in the preservation of the godly magistrate.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 17. That thou quench not the light of Israel.] David is here considered as the lamp by which all Israel was guided, and without whom all the nation must be involved in darkness. The lamp is the emblem of direction and support. Light is used in this sense by Homer: -

Ουδε τι Πατροκλῳ γενομην φαος, αυδ ' ἑταροισιπ

Τοις αλλοις, οἱ δη πολεες δαμεν Ἑκτορι διῳ.

Iliad, lib. xviii. ver. 102.

"I have neither been a LIGHT to Patroclus nor to his

companions, who have been slain by the noble Hector."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(17) And smote.—The original leaves it doubtful whether Abishai is the nominative to the verb, or whether it should be simply he, referring to David. 2Sa_21:22 seems to imply that one at least of the sons of the giant fell by David’s own hand.

Sware unto him.—This was a solemn transaction, by which David should hereafter be restrained from personal exposure in battle. That he should be spoken of as “the light of Israel” implies that his government over all Israel had continued long enough already to make its immense benefits sensible.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. and smote] Perhaps, and he (David) smote; as 2Sa_21:22 seems to imply that one of them fell by David’s own hand.

that thou quench not the light of Israel] Extinguishing the lamp is a natural metaphor for changing the light of prosperity into the darkness of calamity; and in particular David’s sovereignty was the lamp which God’s favour had lighted for the well-being of His people. An Arab in misfortune says, “Fate has put out my lamp.” Cp. Job_18:6; Pro_13:9. The expression light of Israel seems to indicate that David was already king of all Israel, and if so, the incident may have happened in one of the wars recorded in ch. 2Sa_5:17-25.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it came to pass after this,.... After the former battle:

that there was again a battle with the Philistines at Gob; in Ch1 20:4 it is called Gezer; either the place had two names, or these two places were near each other; so that the battle may be said to be fought both at the one and at the other, being fought equally near to both:

then Sibbechai the Hushathite slew Saph, which was of the sons of the giant; who is called Sippai, Ch1 20:4; he had his name from the lintel of a door, being as high as one, so tall that he could scarce go under one. Sibbechai was one of David's worthies, Ch1 11:29; perhaps a descendant of Hushah, who sprung from Judah, Ch1 4:4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Lamp; glory and protection. Achilles reproaches himself for not having been "a light to" his friend. (Homer, Iliad Greek: S.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Lest thou be slain, and thereby thy people be ruined. Good kings are in Scripture justly called the light of their people, as 1Ki 11:36; 15:4; Psa 132:17, because the beauty and glory, the conduct and direction, the comfort, and safety, and welfare of a people depend upon them, and come from them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Sware unto him — The word נשׁבעו seems here to have rather a causative signification, made him swear; that is, administered an oath unto him.

Quench not the light of Israel — David’s position as king over Israel and leader of the armies was like that of the sun in the heavens, or a lamp in a house. Let it be suddenly removed, and all would be involved in darkness and terror. Compare 2Sa_18:3.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The men of David sware unto him. David"s men were specifically the mighties, who had so long been his friends and companions. They now bound him by an oath never again to fight in person, lest he should be singled out for combat by some warrior among the enemy and slain. The light of Israel. The lamp in the dwelling was the proof that there was life there, and so it became the symbol of prosperity. In Job_18:5, 6 the extinction of the lamp signifies the destruction of the family. David was evidently now king, and under him Israel was advancing to freedom and empire. His death would have plunged the nation back into weakness and probable ruin.

The lamp of Israel.

In the view of his followers, David was the lamp (Hebrew, naer) or glory of the nation, and the continuance of his life and reign was essential to its welfare. This is a striking testimony to their estimate of his personal character and faithful and prosperous rule. Similar language is used of others. "He was the lamp that burueth and shineth," etc. (Joh_5:35; Mat_5:14) And every faithful servant of God is "a light giver in the world". (Php_2:15) Such a lamp is

I KINDLED BY THE GRACIOUS HAND OF GOD, the true Glory of Israel, the Father of lights, the Fountain of life and light. (Psa_36:9) None are so ready to recognize dependence upon God for life and all good as the devout man himself.

Thou art my Lamp, O Jehovah, And Jehovah enlightens my darkness. (2Sa_22:29; Psa_18:28 Psa_27:1)

"David"s regal life and actions were the light which the grace of God had kindled for the benefit of Israel." Whatever his gifts, his graces, his position, his success, they am all humbly, gratefully, and constantly ascribed to their Divine Source by the faithful servant; and, whilst we admire him, we should "glorify God in him" (1Co_15:10; Gal_1:24)

II CONDUCTIVE TO THE REAL WELFARE OF MEN. "Neither do men light a lamp and put it under the bushel," etc.. (Mat_5:15)

Heaven does with us as we with torches do, Not light them for themselves," etc. ("Measure for Measure," act 1 sc. 1.)

By his counsel, his example, his endeavours, his prayers, he renders invaluable service to others in directing them in perplexity and peril; preserving them from error and evil; stimulating them to effort and conflict; and contributing to their safety, prosperity, and lasting happiness.

III EXPOSED TO IMMINENT DANGER OF EXTINCTION. The light is liable to be quenched. Life is always precarious; the life of some peculiarly so; like that of David when he went down into the conflict (vers. 15, 16; 2Sa_5:17-25) waxed faint, and was set upon by the giant Ishbi-benob, in a new suit of armour. And it is not only natural life, but also moral and spiritual life, that is beset by danger. The part which a good man takes in the conflict between good and evil attracts the attention of his adversaries, makes him a special object of attack; (1Ki_22:31) his efforts are exhausting, and his zeal is apt to consume him. (Psa_69:9 Psa_119:139) "Ernestus, Duke of Luneburg, caused a burning lamp to be stamped on his coin, with these four letters, A.S.M.C., by which was meant, Aliis serviens meipsum contero, By giving light to others I consume myself (Spencer).

IV WORTHY OF BEING HIGHLY ESTEEMED, carefully sustained, and zealously guarded. "And Abishai succoured him, and he Abishai, or perhaps David, ver. 22 killed him," etc. The preserving care of God (2Sa_8:14) does not render needless human sympathy, assistance, prudence, resolution. (2Sa_18:3) He who freely spends his strength and risks his life for others ought to be esteemed, considered, defended, and helped by them (1Th_5:12, 1Th_5:23; 2Th_3:2; Heb_13:17) and, herein, they also benefit themselves and the whole community. "If any man serve me, let him follow me," etc.. D. (Joh_12:26-28)

The unquenchable Light.

thou quench not the light of Israel." "The men of David" who thus speak, and doubtless the multitude of his subjects, regarded him as the light (literally, as in Revised Version, "the lamp") of the nation its guiding mind, its safety, glory, and joy. His death would involve the nation in darkness in perplexity, confusion, peril, and trouble. Such was likely enough to be the consequence of his death at that period. Nevertheless, David, as a moral and spiritual light, burns on still for all peoples and generations. Death did not quench this light. More emphatically is this true of Jesus Christ our King.

I HE IS THE LIGHT OF MEN. Intended ultimately to "lighten every man;" actually enlightening those who receive him. He is their:

1. Teacher and Guide. Through whose revelations they know God and himself and themselves; sin and righteousness; heaven, and the way to it; perdition, and how to escape it; the real worth of things; the wisdom needful for the guidance of life. Christ sheds light upon all things the light by which their true character and relations are made apparent.

2. Safety and Salvation. In darkness is peril; in light security.

3. Glory. Imparting to them of his own lustre.

4. Joy. In knowledge and conscious safety are peace and happiness and hope; in ignorance, doubt, and perplexity, is unhappiness.

II HIS LIGHT CANNOT BE QUENCHED.

1. Not the light of his personal glory In the battle with his foes and ours, hefell and died; but he rose again, and to a greater brightness of glory, in consequence of his death. His cross itself is a great light for men. He lives above all the power of his enemies. He goes with his people to battle, but cannot be touched by the foe.

2. Nor the Light he has become to men through the knowledge he hasgiven to the world. Great and formidable and persistent have been the efforts to extinguish the light; but it burns on unquenched and unquenchable. It may be obscured here and there, and for a time, but it can never go out. It will yet shine forth over the whole earth, and scatter all the darkness of error and sin.

3. Nor the Light he is to each of his believing people. Through life, and indeath, and forever, he remains their Light. His presence in their hearts is their wisdom and joy under all circumstances.

Then:

1. Be grateful for him.

2. Accept the light he sheds.

3. "Walk as children of light.

4. Be lights yourselves. Shine by speech, and especially in yourlives. G.W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

[Came] to his aid. He helped him with his prayer as is brought in [chapter] Cheilek.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.