Commentaria in II Regum (II Samuelis)
AND HE SLEW A LION IN THE MIDST OF A PIT IN THE TIME OF SNOW.—Josephus relates the matter thus: “When it was snowing, a lion fell into a certain well, whose mouth being narrow, he saw that it would soon be filled with snow. And therefore, despairing of escape and safety, he began to roar. But Banaias, travelling by chance, ran up at the roaring of the beast, and having descended into the well, killed it as it resisted, with a blow of the staff which he carried.”
IN THE TIME OF SNOW.—He adds this to commend Banaias’s fortitude, that in the time of snow, in which lions are wont, from hunger and want of prey, to rage even against men, he killed a lion. For the lion, being very hot and fiery, is strongest in the time of snow and cold; whereas man is contracted and benumbed by cold.
Furthermore, the Hebrews in St. Jerome, and from them Rupert, book 2, chapter 36, understand by “lion” Joab, whom Banaias killed at Solomon’s command, 3 Kings 2:29, and that, he says, “in the midst of the pit, that is, in the house of the Lord, where he held the horn of the altar. It is called a pit because, as the water of a cistern takes away uncleanness, so likewise this cistern, that is, the sanctuary of the Lord, expiated sins: in the time of snow, because by death he expiated sin.” But this is symbolic.
23. WHO WERE AMONG THE THIRTY (of whom verse 24), he was “first,” as is said in 1 Paralipomenon 11:25.
24. ASAEL THE BROTHER OF JOAB WAS AMONG THE THIRTY.—Besides the two triads of the valiant already recounted, he here subjoins a third, but ten times greater, containing the other thirty valiant men, who, however, were not to be equalled with the six already mentioned, of whom the first was Asael. “Thirty” are precisely thirty-two, as is plain to one counting; but Scripture assigns round numbers, such as tens, either single, or doubled or tripled, as thirty is.
ELEHANAN—this seems to be Adeodatus of whom chapter 21, verse 19, for he is there in the Hebrew called Elehanan, and was a Bethlehemite.
THE SON OF HIS UNCLE,—namely of Asael, as if to say: Asael and Elehanan were sons of two brothers, and so cousins. The Hebrew is Dodo, which the Septuagint retain as a proper name, 1 Paralipomenon 11.
Mystically Rupert, book 2, chapter 38, takes by the first triad of David’s valiant men the Apostles, who were the most valiant; for they subdued the whole world to Christ: by the second triad of the valiant he takes the Martyrs. He subjoins the cause: “After the Apostles, indeed, the martyrs advance as fighters of the same Trinity: strong indeed themselves, so that deservedly the whole kingdom of David, that is, the whole Church of Christ, glories in them, yet inferior to the Apostles. After them are ranked the other thirty valiant men, namely all the glorious confessors of the same holy and undivided Trinity, made illustrious by faithfully believing and bravely fulfilling the precepts of the Decalogue, and therefore able to protect us, weaker and common, soldiers of the great David, by their special merits.”
of the sons, says Serarius; or “sons,” that is, “son.” It is an enallage of number. So Genesis 46:23, it is said, “the sons of Dan, Husim,” because Dan had only one son, namely “Chusim.” So Cajetan.
Bene Jassen, that is, the sons of Jassen, as our version renders, is the proper name of this man and hero, and therefore that proper name is not given him here, but in 1 Paralipomenon 11:33. For Jonathan who follows is different from Bene Jassen. For in the same place he is soon called Jonathan, the son of Sage, the Ararite, not the Gezonite.
34. ELIAM THE SON OF ACHITOPHEL.—This “Eliam” was the father of Bethsabee the wife of Urias, and afterwards of David, as the Hebrews hand down.
39. URIAS THE HETHITE.—Hear Rupert, book 2, chapter 39: “The last of the thirty valiant men placed was Urias the Hethite, namely on account of what follows: and the fury of the Lord was again kindled against Israel. For vengeance had already been taken on David and his house: but on the people, who would not resist David in the killing of Urias the Hethite, divine vengeance had not yet been taken.” Rupert drew this from St. Jerome, as did Angelomus, Hugh and Abulensis. But I shall bring another cause of the plague in the next chapter.
IN ALL THIRTY-SEVEN.—For there are thirty-two valiant men, then five (for the sixth is not named) most valiant, in the first two triads already recounted, which being added make in all thirty-seven. Josephus counts 38, because he besides adds Joab. Furthermore, in 1 Paralipomenon 11 more are numbered: for after the 37 here recounted, and the last, Urias, it adds sixteen others, because the book of Paralipomenon supplies what is passed over in silence in the books of Kings. The chief valiant men of David, therefore, were the 37 who are recounted here; but besides them there were others also eminent in valour, who are added in Paralipomenon. For these were David’s most faithful companions, and came to him when a fugitive from Saul, and “helped” him to become king over all Israel, as is said there chapter 11, verse 10, whence the number of these 37 valiant men being completed, it is said in the same place, verse 42: “Adina the son of Siza the Rubenite, prince of the Rubenites, and with him thirty,” as if to say: “Adina” was prince of the Rubenites, not of all, but of those thirty whom he led with him, even if they were not of the number of the thirty valiant men.
Allegorically, these valiant men of David represent the heroes of Christ, who strive bravely not only for themselves, but also for protecting and saving others. So Eucherius. “The house of the valiant,” therefore, is the Church of Christ, both militant and triumphant, as I said on verse 8.
is strength and fortitude (whence Rome was formerly called Valentia), because the Roman Church with her Pontiff has always striven bravely against all errors and heresies, and put them to flight, according to that: “Upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven,” etc. The way to heaven and eternal happiness, therefore, is the faith, doctrine and virtue of the Roman Church; for by this we go to the heavenly Jerusalem and Rome. Hence in the Life of St. Dunstan, Bishop of Canterbury, we read that he was invited to heaven by Cherubim and Seraphim on the very day of Christ’s Ascension, when they said: “Come, be ready, be here to come with us hence to Rome and sing before the supreme Pontiff (Christ) holy, holy, holy, for ever.” Wherefore dying he was lifted up with his bed from the earth on high, and said to those standing about: “You see whither I am called; if you wish to go with me, go by the way by which I have walked”; the way, namely, of fortitude, by generous striving against all desires and temptations.
Symbolically, from these valiant men of David the Gentiles borrowed their heroes, to whom the Poet says: “Hail, ye Heroes, race of gods.” Such was Hercules, who set up columns in his Gades, with this motto: “Nothing beyond.” Of whom Propertius, book 4: Hence its head is Rome, which in Hebrew is the same as exalted; in Greek the same as strength, as is plain from the etymology.
Do you hear any one who bore the world on his back? I am he, the earth received calls me Alcides.
Hence they feigned the Argonauts, and their heroic deeds: namely that Jason with 54 heroes in a ship called Argo sailed to Colchis to carry off the golden fleece; the chief of whom were Castor, Pollux, Tiphys, Hercules, etc., of whom Virgil, Eclogue 4:
There will then be another Tiphys, and another Argo to carry chosen heroes.
See Diodorus, book 4, and Hyginus, Fable 14.
Furthermore, the Cumaean Sibyl foretold that Christ’s disciples would be such, whose verses Virgil in the place cited transferred, flattering Pollio, the leader of an army; but in truth they fit none but Christ; for thus of him among other things she sings:
Under thy leadership, if any traces of our guilt remain, they shall be made void and free the lands from perpetual fear.
He shall receive the life of gods, and see heroes mingled with the gods, and himself be seen by them.
And below: Dear offspring of the gods, great increase of Jove.