TRV
“An Act of Valor and Sacrifice”· 2 Samuel 23:13–17
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
and said, "ADONAI! Heaven forbid that I should do such a thing! Am I to drink the blood of men who went and put their lives in jeopardy?"- and he would not consent to drink it. These are the things the three warrior-heroes did.
Berean Standard Bible
saying, “Far be it from me, O LORD, to do this! Is this not the blood of the men who risked their lives?” So he refused to drink it. Such were the exploits of the three mighty men.
American Standard Version
And he said, Be it far from me, O Jehovah, that I should do this: shall I drink the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did the three mighty men.
World English Bible Messianic
He said, “Be it far from me, LORD, that I should do this! Isn’t it the blood of the men who went in jeopardy of their lives?” Therefore he would not drink it. The three mighty men did these things.
Geneva Bible (1599)
And said, O Lord, be it farre from me, that I should doe this. Is not this the blood of the men that went in ieopardie of their liues? therefore he woulde not drinke it. These things did these three mightie men.
Young's Literal Translation
and saith, `Far be it from me, O Jehovah, to do this; is it the blood of the men who are going with their lives?' and he was not willing to drink it; these things did the three mighty ones.
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Finally, whom among men shall we consider better and stronger than the holy David, who could not take for himself the water he desired from the Bethlehem lake, which was cut off by the enemy army, but could he mitigate it? For we cannot find that it was lacking for others. That is, with so great a number of soldiers, when he certainly could have had much less water shortage than the king from other sources; having endured a certain irrational desire, he desired that water which was surrounded by the enemy's fortification, from which it could not easily be brought without great danger. Therefore he said, 'Who will give me a drink from the well that is in Bethlehem at the gate?' And when the three men were found who had cut through the enemy's camp and brought the water that he had desired so eagerly, knowing that the same water had been obtained at the risk of others' lives, he poured it out to the Lord, so that it would not seem that he was drinking the blood of those who had brought it. This incident shows that desire indeed comes before reason, but reason resists desire. Therefore, David underwent suffering so that he might desire irrationally. But that is praiseworthy, which he wisely thwarted with a rational remedy. While I praise men who blushed at the desire for their king and preferred to bring an end to their own modesty or the danger to their own safety, I praise him even more who blushed at his own desire and purchased the blood of a dubious fate with a worthy price, as if he poured out water to the Lord with his victorious desire restrained, so as to show that he could restrain his desire with the comforting word.
I do not fear the uncleanness of food but only the uncleanness of uncontrolled desire. I know that Noah was permitted to eat every kind of meat which was edible; that Elijah was nourished on meat; that John, endowed with a marvelous abstinence, was not made unclean by partaking of living things, namely, the locusts which happened to be available as food. And I know that Esau was led into error by his greed for lentils; that David blamed himself for his craving for water; and that our King was tempted not by flesh but by bread. Further, the people in the desert deserved to be reprimanded, not because they desired meat but because they murmured against the Lord as a result of this desire for meat. Having been placed among these temptations, then, I struggle daily against undisciplined desire in eating and drinking.
And certainly when we are disturbed at this very anger because it has stolen upon us against our brother, and we angrily cast out its deadly suggestions and do not permit it to maintain its noxious lair in the recesses of our heart. To be angry in this latter way is also taught us by that prophet who so eradicated this from his mind that he did not even want to take revenge on his own enemies, who had in fact been handed over to him by God, when he said, “Be angry and do not sin.” For when he wanted water from a well in Bethlehem and had been brought it by strong men from the midst of enemy troops, he at once poured it out on the ground and, angrily extinguishing his wanton and passionate desire in this way, he offered it as a libation to the Lord, rejecting his yearning and desire with the words “May the Lord be gracious to me, lest I do this. Shall I drink the blood of those men who went out and the danger of their souls?”
A fish is caught by being enticed with a hook. A bird falls into a net while trying to get food. Animals that are tough by nature’s endowment fall into a pit from desire to eat, and what nature does not soften, food deceives. Therefore, learn temperance and parsimony from the prayer and the examples of ancients: from prayer, because the Lord says, “Lest your hearts be overburdened with self-indulgence and drunkenness”; from examples, because David was unwilling to drink the water he wanted, since he recognized the danger of being responsible for another’s blood; and because Daniel scorned the feasts of kings and lived on vegetables. What you possess in common with your companions should be acceptable to you and you should not cause others to be intemperate; also, do not become a cause for scandal to those to whom you wish to set an example by encouragement and by proof of a good life.
When long afterward David sat against the battle lines of enemies, he wished from desire to drink water from the cistern of Bethlehem. His chosen soldiers, breaking through the midst of the opposing forces, brought back unharmed the water the king had desired. But the man instructed by scourges immediately reproached himself for having desired water at the peril of his soldiers, and pouring it out, he offered it to the Lord, as it is written there: He poured it out to the Lord. For the water poured out was turned into a sacrifice to the Lord, because he slew the fault of concupiscence through the penance of his self-reproach. He therefore who once did not at all fear to covet another's wife, afterward was even afraid because he had coveted water. For since he remembered having perpetrated unlawful things, now stern against himself, he abstained even from lawful things. Thus, thus do we do penance, if we perfectly bewail what we have committed.
Much later, David was sitting opposite the enemy lines and desired longingly to drink from the cistern. Chosen soldiers of his broke through the enemy troops and returned unharmed with the water the king had desired. But the man who had been taught by his chastisements immediately reproached himself for having endangered his soldiers by his desire for water. He poured it out, making a libation to the Lord, as it is written there: “He poured it out to the Lord.” The water he poured out was changed into a sacrifice to the Lord, because he slaughtered his sin of eager desire by the penance of self-censure. The man who had once been unafraid to lust after another man’s wife was later terrified at having desired water. Since he remembered he had committed something forbidden, he was strict with himself and refrained even from what was allowed.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Second Samuel 23:17 presents a profound moment in King David's reign, revealing his deep reverence for the lives of his loyal warriors. After three of his "mighty men" risked their lives to retrieve water from the well of Bethlehem, a casual longing expressed by David from his stronghold in Adullam, David refused to drink it. He recognized the immense personal cost and the near-fatal peril they endured, equating the water with their very "blood" or life-force. In a powerful act of spiritual integrity and exemplary leadership, he poured the water out as a sacred offering to the LORD, honoring their selfless sacrifice and demonstrating his profound valuing of human life above personal gratification.
Context
Literary Context
This verse is strategically placed within a larger narrative block (2 Samuel 23:8-39) that meticulously catalogues David's elite warriors, known as his "mighty men," and their most remarkable deeds. This section immediately follows David's "last words" (2 Samuel 23:1-7), which provide a theological framework for his reign, emphasizing righteous rule and God's enduring covenant. The account of the water from Bethlehem (2 Samuel 23:13-17) serves as a poignant and vivid narrative interlude within the list of heroes, moving beyond mere enumeration to illustrate the extraordinary loyalty and valor of these men, as well as the exceptional character of David as a leader. It powerfully underscores the deep personal bond and mutual respect that characterized David's relationship with his most devoted followers, a recurring motif throughout the stories of his kingship, particularly evident in his escape from Saul and establishment of his kingdom (e.g., 1 Samuel 22:1-2).
Historical & Cultural Context
The events depicted in 2 Samuel 23:13-17 occurred during a period of significant military conflict, likely when David was established in the stronghold of Adullam, a strategic cave system, while Bethlehem, his ancestral hometown, was under Philistine occupation. In the arid climate of ancient Israel, water was an invaluable and often scarce resource, making the act of retrieving it from enemy-held territory an undertaking of extreme danger and valor. The cultural and theological understanding of "blood" in the ancient Near East, deeply embedded in Israelite thought, was inextricably linked to "life" itself (as articulated in Leviticus 17:11). Therefore, David's equating the water with his men's "blood" was not a literal statement but a profound metaphorical declaration about the life-threatening cost of its acquisition. Furthermore, the practice of pouring out liquids as an offering or libation to God was a well-established form of worship and dedication in Israelite culture, signifying consecration, reverence, and gratitude, as exemplified in various biblical accounts such as Jacob's offering at Bethel in Genesis 35:14.
Key Themes
The passage profoundly articulates several key theological and narrative themes. Firstly, it highlights the sanctity of life and the nature of costly sacrifice, as David values the lives of his men above his personal comfort or desire, recognizing the water as symbolically equivalent to their "blood." This demonstrates a deep appreciation for the ultimate sacrifice they were willing to make. Secondly, it showcases exemplary leadership and spiritual integrity on David's part; rather than selfishly consuming what was obtained through such peril, he honors his men's devotion by pouring it out as an offering to the LORD, acknowledging the sacredness of their act and the divine source of all life. This reflects a leader who prioritizes the well-being and honor of his subordinates, mirroring the heart God seeks, as revealed in 1 Samuel 16:7. Finally, the verse powerfully illustrates the unwavering loyalty and profound devotion of David's mighty men, whose immediate and selfless response to their king's casual wish, even in the face of mortal danger, testifies to their extraordinary commitment and courage, a hallmark of David's trusted inner circle, as seen throughout his reign (e.g., 2 Samuel 15:21).
Exposition and Analysis
Key Word Analysis
This term refers to blood as that which, when shed, causes death. In this context, "blood" is employed metaphorically to represent life itself, or the life-force, which was nearly expended in the act of retrieving the water. David is not suggesting the water literally contained blood, but that its acquisition was so intrinsically linked to the life-threatening effort of his men that to consume it would be to disrespect their very being and the immense cost involved. This aligns with the biblical understanding that "the life of the creature is in the blood" (Leviticus 17:11).
nephesh properly refers to a breathing creature or vitality, widely used for "life" or "soul." The phrase "in jeopardy of their lives" translates to "with their souls" or "with their lives," emphasizing the extreme risk and the putting of one's very existence on the line. It conveys that the men were willing to sacrifice their lives for David's casual desire, highlighting the depth of their devotion and the profound danger they faced in breaking through enemy lines.
This interjection literally means "for a profaned thing" or "far be it!" It is a strong expression of abhorrence, often used in a religious context to express that something is unthinkable, impious, or utterly unacceptable in the sight of God. David's use of this phrase underscores his immediate and emphatic rejection of drinking the water, signifying his recognition of the sacred gravity of the situation and his conviction that consuming it would be a desecration of his men's sacrifice.
Verse Breakdown
"And he said, Be it far from me, O LORD, that I should do this"
This opening clause captures David's immediate and emphatic exclamation of refusal. The phrase "Be it far from me, O LORD" (חָלִילָה לִּי יְהוָה, ḥālîlâ lî YHWH) is a powerful expression of moral and spiritual revulsion. David recognizes the sacred gravity of the situation and considers consuming the water not merely an act of personal indulgence, but a desecration of his men's sacrifice, an act unworthy of him and disrespectful to God, the giver of life.
"[is not this] the blood of the men that went in jeopardy of their lives?"
This rhetorical question serves as the profound realization that undergirds David's refusal. He equates the water not merely with their physical effort, but with their very "blood" or life-force, which was put at extreme risk. This highlights his deep empathy and understanding of the immense personal cost incurred by his loyal warriors, elevating their deed from a simple act of service to a near-sacrificial offering.
"therefore he would not drink it."
This clause states the direct and principled consequence of David's profound realization and spiritual conviction. His refusal is not a mere gesture but a deliberate act born from his reverence for life and his men's sacrifice. This action sets the stage for the subsequent, implied (but stated in the preceding verse 2 Samuel 23:16), act of pouring it out as an offering to the LORD.
"These things did these three mighty men."
This concluding statement serves as a powerful affirmation of the extraordinary valor, loyalty, and devotion of the three unnamed mighty men. It underscores the exceptional nature of their deed, setting it apart as a testament to their unwavering commitment and courage, a fitting summary within the broader catalog of David's most heroic warriors.
Literary Devices
The passage employs several potent literary devices to convey its profound message. Metaphor is central, as David equates the water with the "blood" of his men, a powerful symbolic representation of their lives and the immense, life-threatening cost of its acquisition. This symbolism extends to the act of pouring out the water, transforming a simple drink into a sacred libation or offering to the LORD, thereby elevating the human act of sacrifice into an act of worship. The rhetorical question, "[is not this] the blood of the men that went in jeopardy of their lives?", serves as a moment of profound anagnorisis (recognition or discovery) for David, highlighting his sudden and deep understanding of the sacredness of the water and the cost of his casual desire. Furthermore, the entire incident functions as a vivid narrative interlude within the formal list of David's mighty men, providing a personal and concrete illustration of their character and devotion, making the abstract list of names come alive with a powerful example of heroism and selflessness.
Theological and Thematic Connections
This passage resonates with deep theological truths, particularly regarding the sanctity of life, the nature of true sacrifice, and the character of righteous leadership. David's profound respect for the lives of his men, equating their near-fatal effort with their very "blood," echoes the biblical emphasis on the sacredness of human life as created in God's image. His act of pouring out the water as an offering to the LORD transforms a personal desire into an act of worship, recognizing that the ultimate cost of life belongs to God. This foreshadows the New Testament understanding that true spiritual worship involves offering our very lives as "living sacrifices" to God, in response to His ultimate sacrifice, acknowledging that all truly valuable things are ultimately consecrated to Him.
Reflection and Application
David's response to his mighty men's sacrifice offers a timeless paradigm for how we ought to value the contributions and sacrifices of others, whether in our personal relationships, communities, or professional spheres. It challenges us to look beyond the immediate benefit or convenience and to discern the true cost—the "blood" and "jeopardy"—that others might have endured for our sake. This calls us to cultivate a posture of profound gratitude, humility, and integrity, recognizing that some things are too sacred, too dearly bought, to be consumed for mere personal gratification. Instead, like David, we are called to consecrate such costly gifts, dedicating them to God as a testament to His ultimate sovereignty and the preciousness of human life and loyalty. This act of spiritual discernment transforms a moment of personal desire into an act of profound worship and leadership that honors both God and humanity, prompting us to consider what we might be "consuming" selfishly that ought to be offered in gratitude and reverence.
Questions for Reflection
FAQ
Why didn't David just drink the water, given his desire for it?
David refused to drink the water because he recognized the immense and life-threatening cost at which it was obtained. He equated the water with the "blood" or life-force of his men, understanding that they had risked their very lives (their nephesh, H5315) to fulfill his casual longing. To consume it would have been to treat their profound sacrifice as trivial or profane. His refusal was an act of deep reverence for their lives and a demonstration of his integrity as a leader who valued his men above his own desires. Instead, he poured it out as a sacred offering to the LORD, acknowledging that such a costly gift belonged to God.
What does "blood of the men" literally mean in this context?
The phrase "blood of the men" is not meant literally, as if the water contained actual blood. Instead, it is a powerful metaphor for the extreme danger and life-threatening effort the men undertook. In ancient Israelite thought, "blood" (Hebrew, dām, H1818) was synonymous with "life" (Leviticus 17:11). By equating the water with their "blood," David was emphasizing that its acquisition nearly cost his men their lives, making it too sacred to be used for ordinary consumption. It represented the ultimate sacrifice of their vitality.
What happened to the water after David refused to drink it?
Although not explicitly stated in 2 Samuel 23:17 itself, the preceding verse, 2 Samuel 23:16, clarifies that David "poured it out unto the LORD." This act of pouring out the water was a form of libation, a common practice in ancient Israelite worship where liquids were offered to God as a sign of consecration, reverence, and gratitude. By pouring it out, David consecrated the water and the immense sacrifice it represented to God, acknowledging that only the Almighty was worthy of such a costly offering, thereby transforming a human act of devotion into an act of divine worship.
Christ-Centered Fulfillment
The profound narrative of David and the water from Bethlehem finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. David's refusal to drink the water, equating it with the "blood" of his men, powerfully foreshadows the ultimate, actual shedding of blood by the Lamb of God, who takes away the sin of the world!. Jesus, the true and greater Davidic King, did not merely risk His life for His followers; He willingly laid it down, pouring out His literal blood as the perfect and final sacrifice for humanity's redemption (Hebrews 9:12). While David recognized the sacredness of his men's potential loss of life, Christ actually gave His life, enduring the ultimate "jeopardy" on the cross, not for a casual longing, but to quench the spiritual thirst of a lost humanity and offer the true "living water" that satisfies forever (John 4:10-14). His leadership is not merely exemplary, but salvific; He is the Good Shepherd who lays down His life for the sheep (John 10:11). In response to this incomparable, costly sacrifice, believers are called to offer their own lives as "living sacrifices" to God (Romans 12:1), recognizing that our salvation was bought not with perishable things, but with the precious blood of Christ (1 Peter 1:18-19), an offering infinitely more valuable than water from any earthly well.