And David smote Hadadezer, the son of Rehob, king of Zobah, as he went to recover his dominion by the river Euphrates.
Commentary for this verse has not been generated yet.
And David took from him one thousand seven hundred horsemen, and twenty thousand footmen; and David houghed all the chariot [horses], but reserved of them [for] a hundred chariots.
David beats Hadadezer and captures his horses. Then he cripples almost all of them. Why would a king destroy the very strength he had just won, and why keep back a hundred chariots' worth?
Commentators read David's victories here as the fruit of what came just before them.
2 Samuel 7 is the high point of David's whole history in moral terms. The victories of 2 Samuel 8 grow out of David's communion with his God, just as the victories of 2 Samuel 5 were the fruit of his dependence and obedience... Communion lets us move forward, sure we are in God's pathway, without needing special instruction to show us that pathway... Our path becomes God's path because our thoughts do not differ from His. So it is said twice in this chapter: "Jehovah preserved David wherever he went."
Older translations say David "houghed" the horses. A dictionary of Bible words gives the sense.
To lame a horse and make it useless by cutting the sinews of the hind leg, called the hamstring.
The loss could never be reversed. One writer counts the spoil and follows an older reading of the figures — 1,000 chariots and 700 horsemen, where the ESV has 1,700 horsemen.
He captured from them 1,000 chariots, 700 horsemen and 20,000 foot soldiers. What he did with the soldiers we are not told, but he hamstrung all the horses except enough for use in 100 chariots. Of course, the hamstrung horses could not again be used for war.
David was following an older pattern. When Israel first entered the land, God told Joshua to do the same thing to the horses and chariots he captured.
The victory is complete; their chariots are burned and the horses disabled by cutting the sinews of their legs. No doubt this was meant to make it impossible for His people to trust in human resources. If they had used these horses, they might have put their confidence in them. "Some trust in chariots and some in horses, but we trust in the name of the LORD our God" (Psalm 20:7).
There is a second edge to it. The question is not only what Israel trusted, but whose methods they were using.
When Israel entered Canaan, which was full of horses and chariots, the Lord said, "You shall hamstring their horses and burn their chariots with fire" (Joshua 11:6), for Israel's God objected to the methods of the nations being used in HIS work. His people's confidence must be in Himself alone.
Commentators do not pass over the horses David kept. They tie them to a command given to Israel's kings.
The horse was used among the Israelites only for war, either in chariots or for what is now called cavalry. But its use signalled a failure of confidence in the Lord (see Hosea 14:3). They had been forbidden to multiply horses (Deuteronomy 17:16). David, however, after the defeat of Hadadezer, reserved 100 horses for chariots.
Set against what came later, the hundred look tiny. The contrast between father and son is where the warning lands.
Solomon sent to Egypt and multiplied horses. Before his time only a few horses, just stragglers, came into the land, and the donkey was the ordinary animal for carrying loads... Solomon had his horses and his chariots. David won his great victories without horses, since God was with him. Solomon had horses, and from that point Israel began to say goodbye to victory. He multiplied horses, wives and riches — the three things the king was told not to do. The result of living for self is solemn: you are trapped into disobedience, and you lose the support of God.
David does not deal with every defeated nation in the same way. One writer sees a picture here of a day still to come.
At the end the Lord will judge the nations. David does the same thing here. He measures out judgment in different ways: according to the character of his enemies, or according to the way they have treated his people.
- Source. David's victories grow out of his communion with God in the chapter before. Twice we read that the Lord kept him wherever he went.
- Act. To hough is to cut the hamstring. The horse is lamed for good and can never go to war again.
- Reason. The nations trusted in horses and chariots. Disabling them took away the pull to lean on human strength instead of the Lord.
- Exception. The hundred horses kept back go against a plain command: Israel's king must not multiply horses. Until then David had won without them.
- Result. Solomon sent to Egypt and multiplied horses. From that point, one writer notes, Israel began to say goodbye to victory.
And the Syrians of Damascus came to help Hadadezer king of Zobah, and David smote of the Syrians twenty-two thousand men.
2 Samuel 8 lists conquest after conquest, and in verse 5 Syria steps into a war that was not its own. Twenty-two thousand Syrians fall, and the chapter presses one question: where did such success come from?
These victories come right after chapter 7. One writer treats that order as cause and effect.
2 Samuel 7 is the high point of David's entire history in moral terms. 2 Samuel 8 then relates a series of victories. The victories of this chapter grow out of David's communion with his God. The victories of 2 Samuel 5 came the same way: they were the fruit of his dependence and obedience... Our path becomes God's path because our thoughts do not differ from His. So it is said twice in this chapter: "the LORD preserved David wherever he went" (vv. 6, 14).
This victory says nothing about David's skill as a general. Set beside Saul, it makes a different point.
The Syrians of Damascus came to help Hadadezer, but David defeated them too. He killed 22,000 of them (v.5). He then put garrisons in their country, subduing them and putting them under tribute (v.6). This again was a more complete victory than Saul had ever accomplished. The reason is simple and clear. The Lord was with David in all his wars.
The same writer traces Saul's failure to one root: "he was more interested in his own self-importance than in the counsels of God." So "he could not be depended on to fight God's battles" (Leslie M. Grant).
Philistines and Moabites were neighbours. Damascus was not — and that distance is part of the point.
In 1 Chronicles 18 the Spirit of God shows us the power given to David. He struck the Philistines, the cruel enemies of Israel in Saul's day, who had killed Saul himself and his family. David struck them and subdued them. He struck Moab, the old enemy, envious and spiteful against the people... This power reached beyond the nations directly around Israel.
Commentators also read these nations as pictures. Syria carries a character drawn from the meaning of its name.
Syria is a picture of the materialistic principle. It soaks up all the blessings God gives and takes the credit for them, as if it had been their source. Its name means exalted.
Damascus carries its own meaning, and the garrisons planted there point to a greater King.
Nor can the Syrians of Damascus help: in Damascus itself David puts garrisons. How differently will the world's "activity" show itself in the day when our David does this!
The same writer calls Damascus "a noted place of traffic" and links its name with "activity" (Numerical Bible Notes).
David kept none of the plunder. It all had one destination.
David consecrates all the spoil from the victory over the enemy (vv. 11-12) to the Lord, along with Toi's free-will offerings. He claims nothing of it for himself. What purpose will these riches serve? 1 Chronicles 18:7-8 shows that they came to Jerusalem, and that Solomon used this great quantity of bronze to make the bronze sea, the pillars and the bronze vessels for the temple of the Lord... The victories of 2 Samuel 5 had strengthened David's throne. The victories of 2 Samuel 8 glorify the throne of God, who sits between the cherubim.
One writer reads the chapter as a picture — a type — of something larger than David's reign.
In all this we have again the man of faith and the type of the Lord Jesus, King in Zion. He is victorious over the enemies of Israel. He puts Israel in possession of the promised land (Gen. 15:18), as far as the Euphrates. He dedicates the spoil to the LORD. He reigns over all Israel, and executes judgment and justice to all his people. The companions of his pilgrimage share in the glory of his kingdom — a type, in all this, of the kingdom of Christ.
David did not treat every nation the same way. Toi of Hamath sent gifts that no one forced from him. Grant calls him "typical of those Gentiles who will willingly submit to the authority of the Lord Jesus when He is manifested in glory" (Leslie M. Grant).
- Communion first. The conquests of chapter 8 follow the worship of chapter 7. The victories grow out of time spent before God, not out of ambition.
- Preserved, not clever. Twice the chapter says the LORD preserved David wherever he went. That explains a victory Saul never managed.
- Reach. Damascus was not one of Israel's neighbours. The power God gave David reached past the nations right around him.
- Named. Syria pictures the spirit that takes God's blessings and claims the credit. Damascus pictures restless activity. David garrisoned both.
- Dedicated. David kept nothing. Earlier victories secured his own throne. These ones served God's throne. That is the pattern of Christ's kingdom, where all the spoil and glory go to Him.
And David put garrisons in Syria of Damascus; and the Syrians became servants to David, [and] brought gifts. And Jehovah preserved David whithersoever he went.
Enemy after enemy falls before David in this chapter, and Damascus itself receives Israelite garrisons. The verse credits every victory to the Lord — so why did David win where Saul never did, and what is all this conquering for?
The order of the chapters matters. One writer ties this run of conquests to the chapter before it. He also notes that the last line of our verse comes back later in the same chapter:
2 Samuel 7 is the high point of David's entire history in moral terms. Right after it, 2 Samuel 8 tells of a series of victories. The victories of this chapter grow out of David's communion with his God. In the same way, the victories of 2 Samuel 5 were the fruit of his dependence and obedience. Communion lets us advance, sure of being in God's pathway, without needing special instruction to show us the way. "I will instruct you and teach you in the way you should go; I will counsel you with My eye upon you" (Psalm 32:8) will become real to us. Our path becomes God's path because our thoughts do not differ from His. The chapter says it twice: "the LORD preserved David wherever he went" (vv. 6, 14).
The older translation this writer used reads "preserved David wherever he went"; the ESV has "gave victory to David wherever he went." The Lord both kept David and won his battles.
The Syrians of Damascus came out to help Hadadezer, and lost with him. That defeat sets up a comparison with Saul, the king before him:
The Syrians of Damascus came to help Hadadezer, but David defeated them too. He killed 22,000 of them (v. 5). He put garrisons in their country, subduing them and putting them under tribute (v. 6). This again was a more complete victory than Saul had ever accomplished. The reason is simple and clear. The Lord was with David in all his wars.
The verse names the land Aram and its people Syrians. Commentators who read these nations as pictures of moral conditions find in this one the story of man lifting himself up with what God gave him:
Aram or Syria stands for man as a type. God has exalted man in Christ, in His own gracious and wonderful way. Yet man, by exalting himself, debases himself to his own ruin. That is what the historical Aram shows us. The world keeps illustrating it in different ways. "Man's day" is a day when man makes himself great with what he has robbed from God, and exalts himself with what God's mercy gave him. And therefore the day of the Lord must be "against all that is proud and lofty, against all that is lifted up… and the LORD alone will be exalted in that day" (Isaiah 2:12, 17).
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The same writer sees David's garrisons in Damascus as a preview of what is coming:
Nor can the Syrians of Damascus help: in Damascus itself David puts garrisons. How differently will the world's "activity" show itself in the day that our David does this!
In our verse the Syrians bring tribute as beaten subjects. A few verses on, another king sends gifts that nobody forced from him:
Toi king of Hamath hears that David has struck down Hadadezer, who was always at war against him. So he sends his son Joram to the king with vessels of silver, gold, and bronze. Toi gladly acknowledges the deliverance God worked through David, and offers his presents freely, with no one forcing him (compare vv. 2 and 6).
David's conquests reach the Euphrates, the border of the land God promised in Genesis 15:18. One writer gathers the whole chapter into a picture of Christ's reign:
In all this we see again the man of faith and the type of the Lord Jesus, King in Zion. He is victorious over the enemies of Israel. He puts Israel in possession of the promised land (Genesis 15:18) as far as the Euphrates. He dedicates the spoil to the LORD. He reigns over all Israel, and executes judgment and justice to all his people. The companions of his pilgrimage share in the glory of his kingdom — a type, in all this, of the kingdom of Christ.
And the wealth taken from Syria does not stay with the conqueror:
It is easy to see that the world in this form must come down in the day of Christ. It will be forced to give up what it has wrongly claimed as its own. Its riches must be dedicated to the Lord; its glory pass to Him who is the "King of glory."
- Kept, first — the refrain appears twice in this chapter (vv. 6, 14); the chapter credits every victory to the Lord's keeping, not to David's skill.
- Kept because in step — the conquests flow from the communion of chapter 7; when our thoughts do not differ from His, our path becomes His path.
- Kept further than Saul — the fuller triumph had one plain reason — the Lord was with David in all his wars.
- Kept over the proud — Aram pictures man exalting himself with what God gave him, and garrisons in Damascus show whose day is coming.
- Kept for another's glory — forced tribute from Syria, free gifts from Hamath; either way David dedicates the spoil, and the riches pass to the King of glory.
And David took the shields of gold that were on the servants of Hadadezer, and brought them to Jerusalem.
Gold shields taken from the servants of Hadadezer, a Syrian king, travel to Jerusalem. One line about captured metal raises a large question: who has a right to gold, and what is gold for?
These conquests follow right after God promised David a lasting house. One writer links the two:
Great conquests and victories follow. David arose from the presence of the Lord to go forth to conquer. He had heard a message that assured him of the Lord's presence and power, and of the success of his kingdom. With that message he began to extend his kingdom over the different nations around the land. The Lord was with him and preserved him wherever he went.
Why single out the shields of gold? One commentator answers by asking what gold stands for, and who owns it:
Shields of gold (v. 7) were not the proper possession of Hadadezer and his servants. Gold speaks of the glory of God. Syria cannot honestly claim to be seeking God's glory, as God's chosen King, the Lord Jesus Christ, can. A large amount of bronze was also taken from two of the cities of Hadadezer (v. 8). This speaks of the holiness of God. Some religions claim to possess holiness. But again, it is the proper possession of the Lord Jesus only. He will prove this when He takes His great power to reign.
The shields came to Jerusalem, but not into David's treasury. What he did with the whole haul shows what was driving the campaign:
David dedicates to the Lord all the spoil from the victory over the enemy (vv. 11-12), along with Toi's free-will offerings. He claims nothing of it all for himself. What purpose will these riches serve? 1 Chronicles 18:7-8 shows us that they were brought to Jerusalem. Out of this great quantity of bronze Solomon made the bronze sea, the pillars, and the vessels of bronze for the temple of the Lord. In 2 Samuel 6 David had given the Lord's throne the place due to it in the government of the kingdom. From now on he has one thought only: the fruit of all his victories must adorn the final, unchangeable dwelling place of his God among Israel. The victories of 2 Samuel 5 had strengthened David's throne. The victories of 2 Samuel 8 glorify the throne of God, who sits between the cherubim.
Another writer sees God gathering building material out of the nations, as He once did when Israel left Egypt:
Toi, the king of Hamath, hears of David's victory over Hadadezer and the Syrians. He congratulates him, and sends all kinds of vessels of gold and silver and bronze. The Lord is bringing costly things for His temple. Once before He prepared gold and silver for His tabernacle in the wilderness. Israel came out of Egypt loaded with jewels of gold and of silver: "Thus they plundered the Egyptians" (Ex. 12:35-36). Now the Lord is plundering the nearby Gentile nations. For all this is for the temple. War compels some; others give freely. All contribute.
The temple was not David's to build. He went straight back to fighting:
In 2 Samuel 8 we find David striking, killing, and taking. So he earned a still wider fame as a man of war, and proved how well he had learned the Lord's lesson... The kind of service matters little, whether building the house or defeating the Lord's enemies. The true servant is ready for anything. David came out from the holy quiet of the Lord's house to fight the Lord's battles. He did it so that he might clear the ground for another to lay the foundation of that house which his heart had so longed to build.
One writer reads the whole chapter as a picture of a greater King:
In all this we have again the man of faith and the type of the Lord Jesus, King in Zion. He is victorious over the enemies of Israel. He puts Israel in possession of the promised land (Gen. 15:18) as far as the Euphrates. He dedicates the spoil to the Lord. He reigns over all Israel and executes judgment and justice to all his people. The companions of his pilgrimage share in the glory of his kingdom — a type, in all this, of the kingdom of Christ.
- Promise first. David went out to conquer straight from God's presence. He carried God's word that his kingdom would stand and that the Lord would keep him wherever he went.
- Gold reclaimed. Gold speaks of the glory of God, and Hadadezer's men had no right to it; it belongs by right to God's chosen King.
- Nothing kept. David claimed none of the spoil. In chapter 6 he had given God's throne its place; every victory after that served to glorify it.
- Temple bound. The captured metal became temple material. War forced some nations to give and others gave freely, but every piece went to God's house.
- Servant ready. The temple was not his to build, so David drew his sword to clear the ground for another. The true servant is ready for anything.
And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much bronze.
David beat Hadadezer, king of Zobah, and carried off the bronze of two of his towns. The verse reads like a stock list, yet commentators follow that bronze from Syria into God's house in Jerusalem.
1 Chronicles 18:8 lists the same plunder under other town names. A Bible dictionary ties one of them to Berothai:
A city in the north captured by David, from which he took much brass, which Solomon used in the Temple. 1 Chronicles 18:8. Apparently the same as Berothai in 2 Samuel 8:8.
The other town cannot be placed on a map today:
A city of Hadadezer, king of Zobah. 1 Chronicles 18:8. The margin of 2 Samuel 8:8 suggests that Betah may refer to Tibhath, but no one has identified where Betah stood.
One commentator reads the Hebrew names as a comment on the episode: the king's name promises help, his towns promise safety, and neither holds:
Hadar means "glory, honour," and is the more common form; but Hadad is "shouting, noise" — sound, and nothing else. Such satire often shows up in the changes made to Hebrew names. Hadarezer means "glory is help," and the first word may be the name of their sun-god... He is the son of Rehob, "enlargement." He has a large following, and his servants carry gold shields. But this time his gold is no defence. It is set apart for the Lord, along with much brass from his towns Betah, "security," and Berothai, "my hewings."
Commentators call this metal copper or bronze rather than brass, and they place it among Scripture's pictures of righteousness:
The pillars of the temple were made of brass — more probably "copper" or "bronze." According to 1 Chronicles 18:8, David brought it from Syria in war. Brass stands for the righteousness of God in judgement. That is why it appears in the altar of burnt offerings. Scripture shows four pictures of righteousness: gold is divine righteousness in itself; brass, or copper, is divine righteousness applied to man in judgement; linen is the righteous deeds of the saints (Revelation 19:8); filthy rags are the righteousness of the flesh (Isaiah 64:6).
Years later Solomon drew on this same store. One writer sees the point in what came out of it:
1 Chronicles 18:8 tells us plainly that Solomon "made the bronze sea and the pillars and the vessels of bronze." He made them from the bronze David had taken from the cities of Hadadezer. We have seen that bronze here stands for the righteousness of God coming to meet man where he is, to deliver him and to show itself outwardly, as will be seen in Christ's glorious reign. That righteousness showed itself here in the destruction of the power of the enemy David had conquered.
David treated every gain as God's, not his own:
David gives the Lord all the spoil from the victory over the enemy (vv. 11-12), and Toi's freewill offerings too. He claims none of it for himself... In 2 Samuel 6 David had given the Lord's throne its rightful place in the government of the kingdom. From then on he has one thought only: the fruit of all his victories must adorn the final, unchangeable dwelling place of his God among Israel.
One writer sets this beside the day Israel walked out of Egypt with its wealth:
The Lord is bringing costly things for His temple. He had prepared gold and silver once before, for His tabernacle in the wilderness. Israel came out of Egypt loaded with jewels of gold and silver: "Thus they plundered the Egyptians" (Exodus 12:35-36). Now the Lord is plundering the nearby Gentile nations. For all this is for the temple. Some are compelled by war, others give freely. All contribute.
Commentators read the whole chapter as a preview. David's campaigns sketch a pattern that Christ fills out:
David three times met hostile power. In his private life he overthrew the lion and the bear. As the representative of his people and for the glory of God he met Goliath. In connection with his throne and kingdom he overthrew seven nations (2 Samuel 8). So it is with Christ. Privately He overcame Satan in the wilderness. On behalf of His people and for God's glory He overcame Satan at the cross. He will subdue the world to His feet on the day He appears to take His throne and kingdom.
- Conquest. Betah and Berothai were towns of Hadadezer, the beaten king of Zobah. Chronicles lists them under other names, and Betah's site is still unknown.
- Collapse. Names meaning "glory is help" and "security" failed their owner. His gold did not defend him; it went to the Lord instead.
- Consecration. David kept none of it. What his sword won, his worship gave away, to adorn the dwelling place of his God.
- Construction. The bronze became the sea, the pillars and the vessels of Solomon's temple. God's righteousness stood on show in the beaten power of the enemy.
- Christ. David subdued seven nations and turned their wealth into worship. Christ overcame Satan at the cross, and He will subdue the world when He comes to take His throne.