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2 Samuel
Chapter Ten
2 Samuel 10
Chapter Contents
David's messengers ill-treated by Hanun. (1-5) The
Ammonites defeated. (6-14) The Syrians defeated. (15-19)
Commentary on 2 Samuel 10:1-5
(Read 2 Samuel 10:1-5)
Nahash had been an enemy to Israel, yet had showed
kindness to David. David therefore resolves gratefully to return it. If a
Pharisee gives alms in pride, though God will not reward it, yet he that
receives the alms ought to return thanks for it. Those who bear ill-will to
their neighbours, are resolved not to believe that their neighbours bear any
good-will to them. There is nothing so well meant, but it may be ill
interpreted, and is wont to be so, by men who love nobody but themselves. The
best men must not think it strange if they are thus misrepresented. Charity
thinketh no evil. According to the usages of those days and countries, Hanun
treated David's ambassadors in the most contemptuous manner. David showed much
concern for his servants. Let us learn not to lay unjust reproaches to heart;
they will wear off, and turn only to the shame of those who utter or do them;
while the reputation wrongfully hurt in a little time grows again, as these
beards did. God will bring forth thy righteousness as the light, therefore wait
patiently for him, Psalm 37:6,7.
Commentary on 2 Samuel 10:6-14
(Read 2 Samuel 10:6-14)
They that are at war with the Son of David, not only give
the provocation, but begin the war. God has forces to send against those that
set his wrath at defiance, Isaiah 5:19, which will convince them that none
ever hardened his heart against God, and prospered. Christ's soldiers should
strengthen one another's hands in their spiritual warfare. Let nothing be
wanting in us, whatever the success be. When we make conscience of doing our
duty, we may, with satisfaction, leave the event with God, assuredly hoping for
his salvation in his own way and time.
Commentary on 2 Samuel 10:15-19
(Read 2 Samuel 10:15-19)
Here is a new attempt of the Syrians. Even the baffled
cause will make head as long as there is any life in it; the enemies of the Son
of David do so. But now the promise made to Abraham, Genesis 15:18, and repeated to Joshua, Joshua 1:4, that the borders of Israel should
extend to the river Euphrates, was performed. Learn hence, that it is dangerous
to help those who have God against them; for when they fall, their helpers will
fall with them.
── Matthew Henry《Concise Commentary on 2 Samuel》
10 Chapter 10
Verses 1-19
Verses 2-19
I will show kindness unto Hanun the son of Nahash, as his father
showed kindness unto me.
David and Hanun
Powerful though David had proved himself in every direction in the
art of war, his heart was inclined to peace. The position which he had gained
as a warrior would naturally have made Hanun more afraid of David than David
could be of Hanun. The king of Israel could not have failed to know this, and
it might naturally occur to him that it would be a kindly act to the young king
of Ammon to send him a message that showed that he might thoroughly rely on his
friendly intentions. The message to Hanun was another emanation of a kindly
heart. It is a happy thing for any country when its rulers and men of influence
are ever on the watch for opportunities to strengthen the spirit of friendship.
It is a happy thing in the Church when the leaders of different sections are
more disposed to measures-that conciliate and heal than to measures that
alienate and divide. In family life, and wherever men of different views and
different tempers meet, this peace-loving spirit is of great price. Men that
like fighting, and that are ever disposed to taunt, to irritate, to divide, are
the nuisances of society. Between the Ammonites and the Israelites collisions
had occurred on two former occasions, on both of which the Ammonites appear to
have been the aggressors The former of these was in the days of Jephthah. The
second was the collision at Jabesh-gilead at the beginning of the reign of
Saul. When the men of Jabesh, brought to bay, begged terms of peace, the bitter
answer was returned that it would be granted only on condition that every man’s
right eye should be put out. It was then that Saul showed such courage and
promptitude. In the briefest space he was at Jabesh-gilead in defence of his
people, and by his successful tactics inflicted on the Ammonites a terrible
defeat, killing a great multitude and scattering the remainder, so that not any
two of them were left together. After such a defeat, Nahash could not have very
friendly feelings to Saul. And when Saul proclaimed David his enemy, Nahash
would naturally incline to David’s side. It was long, long ago when it
happened, but love has a long memory, and the remembrance was still pleasant to
David. And now the king of Israel purposes to repay to the son the debt he had
incurred to the father. Up to this point it is a pretty picture; and it is a
great disappointment when we find the transaction miscarry, and a negotiation
which began in all the warmth and sincerity of friendship terminate in the wild
work of war. The fault of this miscarriage, however, was glaringly on the other
side. Our difficulty is to understand how sane men could have acted in such a
way. It is hardly necessary to say a word to bring out the outrageous character
of their conduct.
3. The Ammonites did not wait for a formal declaration of war by
David. Nor did they flatter themselves, when they came to their senses, that
against one who had gained such renown as a warrior they could stand alone.
Their insult to King David turned out a costly affair.
4. It requires but a very little consideration to see that the wars
which are so briefly recorded in this chapter must have been most serious and
perilous undertakings. The record of them is so short, so unimpassioned, so
simple, that many readers are disposed to think very little of them. But when
we pause to think what it was for the king of Israel to meet, on foreign soil,
confederates so numerous, so powerful, and so familiar with warfare, we cannot
but see that these were tremendous wars. They were fitted to try the faith as
well as the courage of David and his people to the very utmost. (W. G.
Blaikie, D. D.)
Ungenerous judgments
In thousands of men, the mind, if unveiled, would be found
to be a star-chamber filled with false witnesses and cruel judgments. If you
were to go back into the old star-chamber of England, and read the records made
of testimony given and sentences passed by men of partial information, what a
literature of hell those records would be I But worse than these are the cruel,
rash, hateful judgments which men form of each other in the silence of the
mind, simply because they follow their interests, their feelings, their
prejudices, and not their conscience, in ascertaining facts and coming to
conclusions. (H. W. Beecher.)
Two aspects of David
In chapters 10. and 11. we see king David at his best and also at
his worst. The second verse of the tenth chapter opens almost in the same
spirit as the first verse of the ninth. In both instances David is determined
to “show kindness.” In the first instance he would show kindness to any
survivor of the house of Saul, as we have just seen, and now he will show
kindness unto Hanon the son of Nahash, because Hanun’s father had shown
kindness to David in the old times of distress. In both these historical
instances David acts retrospectively, in the sense that he is not proposing to
show kindness to living men for their own sakes but on account of some virtue
or goodness on the part of their ancestors. A merely technical or literal
nature would have been content with contemporary action--that is to say, would
not have troubled about going back into yesterday in order to honour the memory
of a dead man. But even in this generous retrospection David is faithful to his
poetic nature and his religious enthusiasm. David is to be Credited with good
retentions in this case, as he was in the case of proposing to build the temple
and to do kindness to any survivor of the house of Saul Even good intentions
hays a distinctive value of their own. Sweet waters do not rise from bitter
fountains. To have one good wish, one unselfish desire, one generous impulse, is
to have some degree of divine influence operating upon the heart, and so far is
to show that the heart has not been given over to utter reprobation, This is a
comforting thought for ourselves. Hanun responded to the counsels of his
advisers in a manner which he supposed would increase his own popularity with
his subjects. He “took David’s servants, and shaved off the one half of their
beards, and cut off their garments in the middle.” it is little to the honour
of human nature that there are not only insults which men can hurl at one
another in moments of passion and defiance, but there are studied insults which
are elaborated in cold blood and inflicted with a sense of enjoyment by the cruel
men who have fashioned new modes of social humiliation. The insult inflicted
upon Israel was not only personal, it was deeply religious. Not, only was David
dishonoured, but God Himself was defied. In Leviticus 19:27, we see how stringent was
the law regarding this matter of shaving the head. It, is not for us to enter
into the value of any such ordinances; suffice it to say that they were the
distinct ordinances of the people of Israel, and as such had religious value
and significance. There is a cruelty in our own day which seeks to injure men-
through the medium of their religious convictions. To-day men are kept out of
pecuniary positions because of their religious faith. Social advancement is
barred to not a few persons on account of their religious convictions. Were
such men without conviction, light-headed, and light-hearted, ready to adopt
any form or ceremony as they might adopt a change of garments, their course in
life would be much smoother; but because they are earnest, even to agony, their
convictions are made into so many stumbling-blocks by which their progress is
hindered. The counsellors of Hanun the son of Nahash were too blinded by their
own passion to foresee the results of their foolish policy. What was a
practical jest to them was an occasion of just anger to the king whom they had
insulted. It is well to take some account of the resources of the enemy before
being too defiant or adopting a course of lofty superciliousness. But folly
seldom sees both sides of a question. It is a notable characteristic of the
genius of history that it is always faithful to its own time. As the action of
David would now be out of place as between Christian nations, so any other course
than that which he adopted would have been out of place in relation to his
particular injury. Read history in its own light. It is essential to adopt this
canon of interpretation in reading many portions of the Old Testament;
otherwise the mind will be thrown often into a state of moral bewilderment, and
be ready almost to cry out against the Spirit of God. (J. Parker, D. D.)
A father’s kindness repaid to his son
A good man of my acquaintance died very suddenly the other day,
and when it came to settling up the account, it was found that, while with his
presence and work he was able to get a living for his family out of his share
in the business, with him gone there was nothing left. All the children were
grown up and able to support themselves, with the exception of one young man
who had two years yet to spend in the medical school before he would be able to
take up his profession as a doctor. It seemed at first that he must drop out,
and work his way for awhile saving up money to go on. But just then a man came
forward, who said: “Some years ago I was in a difficult place and needed a
friend very much. Just at the critical time your father stepped into the
breach, and in the gentlest, cheeriest way helped me out. I said then if ever I
had a chance I would pay that kindness back. Now is my chance. You go back to
the medical school and finish your course, and I will take care of the
expenses. You can charge them up to your father’s kindness account.” He who
sows a kind deed may be sure that it is a long-lived, hardy crop, and certain
to bring in its harvest by and by. (L. A. Banks, D. D.)
Verse 11-12
If the Syrians be too strong for me, then thou shalt help me.
Pious patriotism
I. Mutual
helpfulness. As occasion demands, says Joab, you will help me, or I will help
you. Now, this is a word for us all. God has so ordained that we are mutually
dependent on one another; and I hardly know which of the two is worse, the
self-conceit of the man who imagines he can stand alone, or the selfishness of
the man who has no instinctive desire to help his neighbour when in trouble.
Why, away from religion altogether, it is our duty both to lean and to carry;
for it, is seldom indeed that there is not a stronger than ourselves, who can
render us aid; and equally seldom that there is not s feebler than ourselves,
to whom we may do a service. Too often the sentiment of the world
is, “every man for himself”--the survival, If not of the fittest, at least of
the strongest. Let the bold and lithe push to the front, and the weak go to the
wall. There is a great deal of this in business, as some of you well know;
certain men, elbowing and driving forward, not caring whom they push over or trample
under their feet, if only they are successful themselves. The result is that
many a good, able worthy fellow, simply because he has not the audacity, the
impudence, of others, is left behind and gets disheartened. Now it is
here that Christian principle should come in, balancing and regulating the
various elements at work, giving confidence to the weak and-generosity to the
strong, and so securing the largest amount of success and happiness.
II. Manly heroism,
“Be of good courage, and let us behave ourselves valiantly.” Never on field of
battle did officer shout across to brother officer s nobler sentiment. The army
has indeed, produced lame grand men, heroes in the truest sense of the world.
But I would not for a moment wish to convey the impression that heroes are
confined to campaigns and battlefields. I venture to assert that in the
commonest spheres of civil and prosaic life may be found instances of an
equally noble; though less showy, heroism. There are heroes of the workshop, of
the counter, of the office, of the market-place, on whose courage may be put as
severe a strain as though they stood upon the field of battle, amid the glitter
of cold steel and the rattle of musketry. When a man has to fight with poverty,
with losses, with bad debts, with disappointments, with temptations: and still
keeps his head to the wind, battles on bravely, refuses to knock under, vows
still to “trust in God and do the right,” I say, though he has no epaulettes on
his shoulders, nor medals on his breast, he is as truly s man and a hero as
though he had stormed a citadel. “Be of good courage, and let us behave
ourselves,” would be an excellent motto for the employees in many a London
establishment. You want the “courage” of your principles, and then no fear of
your “behaviour.” When a man’s life is dominated by the one aim, not to make
money, not to find idle pleasure, but to please his Master in heaven, it is
wonderful how much respect he commands, and how much pure inward happiness he
enjoys.
III. True
patriotism. Listen again to General Joab: “Be of good courage, brother, and let
us behave ourselves valiantly for our people, and for the cities of our God.”
Now you will notice the motive which he adduced. Bravo! ye sons of Zeruiah!
“God and our country” was their cry. It was no empty, silly Jingo shout, like
that which we have heard in our own day from a hysteric rabble that clamour for
glory, but would turn tail with the first shot that whizzed about their ears;
it was a call to action and to danger, impelled by love to Israel, and to
Israel’s God. Sirs, patriotism is one of the noblest sentiments that can occupy
the human breast; but there is no patriotism so pure and disinterested as that
which is kindled at the altar of love to God. Never was there a more remarkable
instance of it than the dauntless British officer to whom I have already
adverted. Self-negation characterised his whole career. After all his great
work in China, General Gordon left the country as poor as he entered it, having
refused all rewards. When a sum of £10,000 was forwarded to him by the Emperor,
he divided it all amongst his troops. On his arrival in England he declined
every honour, preferring to bury himself in obscurity. The very medals that
were showered upon him he put no value upon, and would even have them melted
down to provide relief for those who were in want. Genuine pity. “And let the
Lord do that which is good in His sight.” I do not venture to say that Joab was
a saint, nor would I like to answer for many things which he did: but on this
occasion, certainly, his conduct and language were admirable, and worthy of
imitation. “Abishai,” he seems to say, “you and I shall do our best, and leave
the issue with God. We cannot command success, but we can do our duty, and
leave the result in higher hands than our own.” It is a fine thing to see a
God-fearing soldier. It is an interesting feature of our time that there is in
the British army a very considerable amount of deep and unaffected piety. Some
of our highest officers, some of our most distinguished generals, both abroad
and at home, are real men of God. They are none the less, but all, the more,
valuable as soldiers. They have more pluck and less fear than the others A man
is all the braver soldier for being a Christian. When true piety is engrafted
on a fearless and gallant nature, it forms a splendid character. For a noble
and beautiful Christianity, commend me to a converted soldier. “General
Gordon,” says one of the morning papers, “is not a man whose actions or whose
fortunes can be estimated by the ordinary standard to which human affairs are
submitted. His singularly pure and lofty character impresses every one with
whom he is brought into contact. He believes himself to be always fulfilling a
mission from a higher authority than any earthly government. A man of this
heroic mould, who combines no small share of worldly wisdom with the integrity
of a saint and the simplicity of a child, may walk securely in places where any
other foot would slip. But, on the other hand, General Gordon would march
quietly on to what he knew was certain destruction, if he believed that to do
so was his duty.” (J. Thain Davidson, D. D.)
Mutual helpfulness--great need of society
The true and only cure for the misery and discontent that exist in
our country seems to me to lie in the personal and regular communion of the
better with the worse--man with man--until each Christian, like his Saviour,
becomes one with those who are to be saved; until he can be bone of their bone,
sympathise, teach, weep, rejoice, eat and drink with them as one with them in
the flesh. The world will not believe because it cannot see that
Christianity is true, by seeing its reality in the marvellous oneness of Christ
and His people. (Norman McLeod, D. D.)
Mutual aid
A book has been published, written by Prince Kropotkin on
“Mutual Aid,” in which he maintains that there is far more evidence in nature
of “mutual aid” than of “the ruthless struggle of each against all.” He makes
out a very strong case for the statement “that mutual aid between members of
the same species has had much more to do with their survival than selfish
struggle.” We recognise at once that a world evolved by means of the struggle
of each against all. Prince Kropotkin maintains that care for others is at the
very heart of things; the world has been built on this principle. The late
Professor Drummond recognised “the struggle for the life of others” in the
world, and he tried to reconcile this with Darwin’s “struggle for existence” or
for one’s own life, by suggesting that the altruisic principle appeared with
the mother in her concern for her offspring. Kropotkin denies this, and
produces a wonderful mass of evidence to show that the struggle for the life of others is a
natural instinct implanted in nature herself. God did not merely work up to it
in motherhood: He based all progress upon it. (David Waiters.)
Joab’s soldierly qualities
Danger woke the best of Joab. Fierce and truculent as he often
was, he had hero’s metal in him, and in that dark hour he flamed like a pillar
of light. His ringing words to his brother as they parted, not knowing if they
would ever meet again, are like a clarion call. They extract encouragement out
of the separation of force, which might have depressed, and cheerily pledge the
two divisions to mutual
help. What was to happen, Joab, if the Syrians were too strong for thee, and
the Ammonites for Abishai? That very possible contingency is not contemplated
in his words. Rash confidence is unwise, but God’s soldiers have a right to go
into battle not anticipating utter defeat. Such expectation is apt to fulfil
itself, and, on the other hand, to believe that we shall conquer goes a long
way towards making us conquerors. Does not Joab’s pledge of mutual help carry
in it a lesson applicable to all the divisions of God’s great army? In the
presence of the coalition of evil, is not the separation of the friends of good
madness? When bad men unite, should not good men hold together? The defeat or
victory of one is the defeat or victory of all. We serve under the same banner,
and, instead of shutting up our sympathies within the narrow limits of our own
regiment, and even having a certain satisfaction at the difficulties which
another has got into, we should feel that if “one member suffer, all the members
suffer with it,” and should be ready to help all our fellow-soldiers who need
help. Self-preservation as well as comradeship, and, above all, loyalty to Him
for whom we fight, should lead to that; for, if Abishai is crushed, Joab will
be in sorer peril. (A. Maclaren, D. D.)
Bond of union
The old Theban regiments fought with such desperation upon the field or battle
because it was the principle of Theban military science that those who stood
next each other in the rank should always, if possible, be bosom friends. Let
us, in our great battle of life, learn the secret of affection and mutual
trust. (David Walters.)
Verse 12
Be of good courage and let us play the men
Of courage
In those words you have these two parts: the braveness of his
resolution: “Be of good courage and let us play the men.
” The humbleness of his submission: “And the Lord do that which seemeth him
good.” Or, if you will, thus: an exhortation to true noble valour in the former
part, “Be of good courage,” &c.; and, secondly, an humble resignation of
himself and cause and success into the hands of God; “And the Lord do that
which seemeth him good.” His exhortation is strengthened with divers arguments:
“It is for our people.” The Ammonites and Syrians are now about us, if you do
not behave yourselves valiantly your people are pillaged, plundered, captived,
murthered; and therefore “be of courage, and let us play the men.” And for the
cities of our God.
I. For the
description of good courage you may take it thus: Good courage is that gracious
disposition of heart whereby a man, being called by God unto any service, does
adventure upon difficulties either in doing good or enduring evil, and that
without fear.
Here are four or five things considerable in this description.
1. Good courage is a gracious disposition. There is a moral boldness
and a natural audacity, and this is not good courage, for the former is in
heathens, and the latter is in brute beasts.
2. Again, there is a sinful desperateness whereby men are apt and
ready to rush upon all that is evil, and are sinfully bold, and they think him
a fool or a child that will not drink, and be drunk, and whore, and run into
all kind of evil: this is not good courage. Good courage is hemmed in with
waiting upon the Lord.
3. Again, there is a vaunting, bragging, boasting cavalierism which
hath no true courage. Such a cavalier was Rabshakeh, who said, “With us is
valour and courage;” when he defied the hosts and servants of the living God.
Good courage is the health of the mind; this vaunting, bragging, boasting is
the swelling of the mind, not courage.
4. Again, there is a fierce, angry, revengeful disposition, whereby
men are ready to run upon cruelties: this is no good courage, “The righteous is
as bold as a lion.” The lion himself is merciful, not revengeful; if a creature
lies down before him he will spare it. It is a gracious disposition of heart.
The truth is, the heart of man is the artillery yard where all the thoughts of
courage train continually.
5. Again, I say, whereby a man being called by God unto any service.
God’s call is the ground of a Christian’s courage. This was pretended in
Rabshakeh’s speech; “Hath not the Lord sent me?” And this was, in truth, the
ground of Joshua’s courage: “Be of good courage, have not I commanded thee?” I
add, all this must be done without fear: and therefore in Scripture these go
together: “Be of good courage; fear not, neither be dismayed.” The more a man’s
fears are enlarged, the more his courage is lessened; and the more a man’s
courage is enlarged, the more his fears are lessened.
II. In evil times,
in times of danger, good courage is very requisite. In time of danger good
courage is the strength of a man, it is the spirits of a man, it is the
sparkling of a man’s heart, it is the life of one’s life. Saith Solomon, “The
spirit of a man shall sustain his infirmity.” Without strength there is no
bearing of burthens. Now this is the way to be strong, to stand under burthens
in evil times: “Be of good courage, and he shall strengthen thine heart.”
1. Again, evil times are full of changes, and good courage will keep
us from the power of those. It is a good speech Seneca hath: He is a stout man
whom prosperity doth not allure; but he is most stout of all whom the change of
things doth not disturb. And in another place, saith he, He hath no great mind
that can be bent by injuries. And evil times are full of injuries. Without
courage a man will easily be bent by them; bent unto sin and bent unto what is
evil.
2. Again, evil times are very expensive. Then a man shall be called
to lay out much: his estate, his house, his liberty, his body, his all: and no
affection, no disposition so spending as courage; good courage will make a man
Spend and be spent for God.
III. If this be so,
you see what our duty is: to be of “good courage, and play the men.” (W.
Bridge, M. A.)
Four pillars of national strength
I. There must be a
general intelligence in order to conserve the best interests of popular
government. We have never as yet been able to measure the elevating power of a
common or general intelligence upon communities, and nations. Some one has said
that “a spelling book and a copy of the New Testament dropped into a land, will
lift up millions of tons of ignorance and superstition. They will widen the
streets, pile up the palaces of trade in every mart, lift up the roof of the
poor man’s cottage, and drive the ghosts and demons from every forest and
mountain solitude.” Would you know the power of a well-equipped intellect, and
the multiplying forces of education, sit for a moment at the feet of the
statistician. Here you will learn that only one-fifth of one per cent of our
population graduate from our colleges, yet this little handful of men have
furnished thirty per cent of all congressmen, fifty per cent of all our
senators, sixty per cent of all our presidents, and over seventy per cent of
all our supreme judges. See that inspiring host leading in the van of the
armies of our civilization. There they come with stately tread, three hundred
thousand strong; trained men and women who have passed satisfactory
examinations, and whose province it is to disseminate a more general
intelligence among the people, and train our children for efficient
citizenship. We have ten times as many teachers as Athens has inhabitants when
she was mistress of Greece, and legislator of the world. We have more than
thirty times as many teachers as Xenophon had in the immortal legion. We have
more than twelve times as many teachers as there were soldiers in the army of
Hanibal, when he descended from the Alps into the plains of Italy, and shook
the inhabitants with mortal fear. We have more than fifty times as many
teachers as there were soldiers who followed Caesar over the Rubicon to the
conquest of the world. We can depend upon these cultivated and trained men and
women for much in the way of strengthening the empire of thought. The
magnificent possibilities before them are manifest when we consider the fact
that they have under their tutelage more than twelve million students, four
times as many as there were inhabitants in the thirteen colonies when our
fathers won liberty for mankind. But what signifies intelligence, mere mental
power or school drill if there be lacking the element of heroic courage? Devoid
of this the scholar becomes a mere pigmy; coupled with it he becomes a giant.
II. “be of good
courage,” shouts the heroic Joab. Much need of courage, you say, on the field
of battle. Yes, and there is none the less need of courage in the every-day
struggles of life. There are evils to be exterminated and abuses to be
corrected. The sanctity of law must be maintained, and our free institutions
perpetuated and defended at all hazard. We want men who are lawfully in
earnest. William Lloyd Garrison touched the keynote of success when he said: “I
am in earnest. I will not, equivocate. I will not excuse. I will not retreat a
single inch, and I will be heard. The apathy of the people is enough to make
every statue leap from its pedestal, and hasten the resurrection of the dead.”
It is the man of heroic enterprise who will hew his way through the sable walls
of ignorance, opposition, and prejudice, and create for himself and his
coadjutors a new world, We need courage in the everyday conflicts of life. No
coward can successfully contend with poverty, with had debts, unscrupulous
associates, failures, and temptations. He must have courage to stand fire,
stand firm, and, if need be, stand alone. It takes manly courage to stand alone
in the face of opposition. Every man needs courage when he goes to exercise the
sacred office of his franchisement; and he should put as much conscience into
his vote as he does into his prayers. Do not become dispirited because you are
not on the popular side. With three hundred men on the side of right, Gideon
put to flight one hundred and thirty-five thousand men of war.
III. Be loyal to
your own conviction of duty and right. It is said of the last and greatest
apostle of our Lord that he “conferred not with flesh and blood.” He sacrificed
whatever he had prized of an earthly character in order that he might be loyal
to his convictions of duty. When he was apprised of the fact that the way which
he had marked out for himself was beset with difficulties, and that “bonds and
imprisonments awaited him,” his reply was plain and emphatic: “None of these
things move me.” Give us a few more men who would rather be right than popular,
who Would rather be in harmony with God and conscience than with party or party
declarations. You may not be called upon to prove your loyalty as did the
heroes at Gettysburg, Atlanta, and the wilderness, but there are formidable
enemies yet to meet and conquer. These will test your mettle. Think of the
forces of intemperance, the growing evil of gambling, unchastity, infidelity,
and the appalling array of unscrupulous politicians and demagogues. Never did
loyalty mean more than it does now. The long-suffering wifehood, sisterhood,
and motherhood of the nation is calling aloud for redress. The oppressed are
looking to us for alleviation and help. To disappoint them is to prove recreant
in the most important trust, and suffer defeat in the greatest battle ever
fought.
IV. The fourth
pillar we mention is evangelical religion. Science and art have wrought
wonders. The world stands amazed at their achievements. They have tamed fierce
beasts of prey and brought the elements of nature into subjection. They have
spanned the ocean, annihilated distance, joined continent to continent, given
life to steam, a tongue to the wire, and a voice to the lightning. But these
fierce passions in the human heart are more fierce than beasts of prey, and
disturbing forces more tumultuous than nature’s stormy winds and tempests and
more difficult to control than the most subtle elements. No mere human skill
can master these. Christian science as taught in the school of Jesus Christ
alone can enable man to obtain the mastery over these. There is a broader field
for the Church to-day than ever before. “Egypt and Ethiopia” are not only
reaching out their hands to us, but Europe and Asia are clasping ours, and
instead of being under the necessity of crossing the restless Atlantic, our
work is facilitated by their coming to our own doors. Finally, religion wipes
guilt from the conscience and drives darkness from the mind. It gives hope to
the heart, light to the eyes, and strength to the hand. It will make life
pleasant, toil sweet, and death triumphant. It gives faith to the fearful,
courage to the timid. It robs the grave of its terrors, and death of its sting,
and gilds the pathway to man’s future abode with an eternal brightness. (G.
W. Shepherd.)
Playing the man
I. The motives by
which we should be actuated. Joab appealed to
II. The spirit by
which we should re animated. The moral quality of any work we do resides in the
intention; and the success in any work we attempt depends mainly upon the
spirit in which we prosecute it. Joab inculcated
Elements of true manhood
I. Courage.
Courage is not mere fearlessness. There is in many natures a stolid
indifference to danger. It is said that Nelson never knew what fear was. True
courage always implies a supreme love for right. Right is appreciated more
titan ease, comfort, property, health, even life itself, and for it all are
willingly sacrificed when necessary. The finest example of true moral courage,
you have in Paul who for the sake of what he believed to be right, braved the
greatest perils, and with a daring valour confronted his greatest enemies. He did
not count his life dear to him so that he might discharge his obligations.
II. generosity.
“Let us play the men for our people and for the cities of our God.” The selfish
man, the man who lives to himself, and for himself alone, is destitute of the
chief element of true manhood. We do not “play the men,” when we fight for our
own little interests, or battle for our own little sect, but when we stand up
from the dictates of pure generosity and struggle for the good of others.
III. Piety. “The
Lord do that which seemeth Him good.” True piety is a devout acquiescence in
the will of the great God, and without this there can be no greatness of
character. It is not until we feet his will to the supreme rule of our life
that we experience the pulsation of a true manly heart. (Homilist.)
Religion and patriotism the constituents of good soldiers
“Be of good courage, and let us play the men.” Courage is an
essential character of a good soldier--not a savage, ferocious violence; not a
foolhardy insensibility of danger, or headstrong rashness to rush into it; not
the fury of inflamed passions, broken loose from the government of reason; but
calm, deliberate, rational courage; a steady, judicious, thoughtful fortitude;
the courage of a man, and not of a tiger; such a temper as Addison ascribes
with so much justice to the famous Marlborough and Eugene:--
Whose
courage dwelt not in a troubled flood
Of
mounting spirits and fermenting blood;--But
Lodg’d
in the soul, with virtue over-ruled,
Inflamed
by reason, and by reason cool’d.
The
Campaign.
This is true courage, and such as we ought all to cherish. This
will render men vigilant and cautious against surprise, prudent and deliberate
in concerting their measures, and steady and resolute in executing them. But
without this they will fall into unsuspected dangers, which will strike them
with wild consternation; they will meanly shun dangers that are surmountable,
or precipitantly rush into those that are causeless, or evidently fatal, and
throw away their lives in vain. There are some men who naturally have this
heroic turn of mind. The wise Creator has adapted the natural genius of mankind
with a surprising and beautiful variety to the state in which they are placed
in this world. He that winged the imagination of a Homer or a Milton; he that
gave penetration to the mind of Newton; he that made Tubal-Cain an instructor
of artificers in brass and iron, and gave skill to Bezaleel and Aholiab in
curious works; nay, he that sent out Paul and his brethren to conquer the
nations with the gentler weapons of plain truth, miracles, and the love of a
crucified Saviour; he, even that same gracious power, has formed and raised up
an Alexander, a Julius Caesar, a William, and a Marlborough, and inspired them
with this enterprising, intrepid spirit; the two first to scourge a guilty
world, and the two last to save nations on the brink of ruin. There is
something glorious and inviting in danger to such noble minds; and their
breasts beat with a generous ardour when it appears. “The Lord do that, which
seemeth Him good.” This may be looked upon in various views; as:--
I. It may be
understood as the language of uncertainty and modesty. Let us do all we can;
but after all, the issue is uncertain; we know not, as yet, to what side God
will incline the victory. Such language as this becomes us in all our
undertakings; it sounds creature-like, and God approves of such self-diffident
humility. But to indulge sanguine and confident expectations of victory, to
boast when we put on our armour, as though we were putting it off, and to
derive our high hopes from our own power and good management, without any
regard to the providence of God, this is too lordly and assuming for such
feeble mortals; such insolence is generally mortified; and such a haughty
spirit is the forerunner of a fall.
II. This language,
“The Lord do as seemeth Him good,” may be looked upon as expressive of a firm
persuasion that the event of war entirely depends upon the providence of God.
Let us do our best; but after all, let us be sensible, that the success does
not depend on us; that it is entirely in the hands of an all-ruling God. That
God governs the world is a fundamental article of natural as well as revealed
religion: it is no great exploit of faith to believe in this: it is but a small
advance beyond atheism and downright infidelity. I know no country upon earth
where I should be put to the expense of argument to prove this. The heathens
gave striking proofs of their belief of it, by their prayers, their sacrifices,
their consulting oracles, before they engaged in war; and by their costly
offerings and solemn thanksgivings after victory. And shall such a plain
principle as this be disputed in a Christian land? No; we all speculatively
believe it; but that is not enough; let our spirits be deeply impressed with
it, and our lives influenced by it: let us live in the world as in a territory
of Jehovah’s empire.
III. That these
words, “The Lord do what seemeth Him good,” may express an humble submission to
the disposal of Providence, let the event turn out as it would. We have not the
disposal of the event, nor do we know what it will be; but Jehovah knows, and
that is enough: we are sure He will do what is best, upon the whole; and it
becomes us to acquiesce.
IV. These words, in
their connection, may intimate, that, let the event be what it will, it will
afford us satisfaction to think that we have done the best we could. We cannot
command success; but let us do all in our power to obtain it, and we have
reason to hope that in this way we shall not be disappointed. (S. Davies, A.
M.)
Trust in God, and exertion of courage, our duty in times of
national danger
I. The interests
we have at stake. Our people and the cities of our God: in other words, our
civil rights and our religion. The defence of their persons and possessions
against lawless power, and the secure enjoyment of the means of happiness here
and hereafter, were the great motives that induced men to submit originally to
government. And every particular government is good or bad, as it answers or
fails of answering these purposes.
II. The spirit with
which we ought to defend ourselves against them. “Let us be of good courage,
and play the men.” These words may seem to express the duty of the soldiery
alone: and, without question, they express that peculiarly; and, joined with
the following ones, clearly show that a strong sense of religion and a virtuous
concern for the common welfare are the true principles that will give military
persons bravery and success, as they did to those whose history the text
relates. But still the more literal translation is, “Be strong, and let us
strengthen one another.”
III. An humble
dependence on heaven for the event of all. (T. Secker.)
Growth of loyalty, heroism, and patriotism
As the maternal instinct had been cultivated for thousands of
generations before clanship came into existence, so for many succeeding ages of
turbulence the patriotic instinct, which prompts to the defence of home, was
cultivated under penalty of death. Clans defended by weakly loyal or cowardly
warriors were sure to perish. Unflinching bravery and devoted patriotism were
virtues necessary to the survival of the community, and were thus preserved
until at the dawn
of historic times, in the most grandly militant of clan societies, we find the word “virtus”
connoting just these qualities, and no sooner does the fateful gulf yawn open
in the forum than a Curtius joyfully leaps into it, that the commonwealth may
be preserved from harm. (Fiske, “Through Nature to God. ”)
Publicity in religious life and deed
Joab says to his brother Abishai: “Let us play the men for our
people,” recognising that they two, as champions in the host, will be seen and
noted; that they will be more than seen, that they will be imitated, and that
their courage will stimulate the courage of others. Joab may therefore be said
to recognise the duty of acting so as to be seen. But there is a wide
distinction between this and the desire of the later Pharisees, who did their
religious deeds in public on purpose to be seen of men. Compelling imitation is
a better and a more difficult thing than winning applause. It is easier for a
man to get two hundred to applaud him for sortie superficial virtue than to get
two to follow him in the exercise of some obscure one. The man that ruleth his
spirit may be greater than he that taketh a city, but he will not therefore
fill as large a place in the world’s thought, or be as widely talked about. (Quiver.)
Verse 13
And Joab drew near, and the people that were with him unto the
battle.
Victory
It is one thing, when men may either fight or fly, and another
when they must either fight or die. The Syrians in the battle referred to in
the text had their option to fight or fly, for that otherwise they must either
fight or die. Hard-pressed by the valour and obstinacy of the forces of Joab,
they fled back into their own city Medeba, a town in their borders, before
which they pitched to guard their coast. What was the result of the victory
over the Syrians referred to in the text? What but the fulfilment of the
promise made to Abraham (the fifteenth chapter of Genesis and the eighteenth
verse), and repeated to Joshua (first chapter and the fourth verse) that the
borders of Israel should extend to the river Euphrates? “From the wilderness
and this Lebanon,” said God, “even unto the great river, the river Euphrates,
all the land of the Hittites, and unto the great sea toward the going down of
the sun, shall be your coast.” Little did the Syrians know, and little knew the
Ammonites, and faintly also must David have known the purposes of the Almighty
that were bound up in the war. Still those purposes were fixed, and the Lord in
His own good time proved that Himself had gained the victory; for on the banks
of the Euphrates, as by the sides of Jordan, were hallelujahs raised to the
King of Israel, the King of kings and Lord of lords, who above all reigns and
will reign omnipotent, making the wrath of man to praise Him. But the flight of
the Syrians and their discomfiture at Medeba did not immediately, as we might
imagine, result in peace. They were like most other barbarous and
rapacious nations, dogged, infatuated, and obstinate to the last. We would have
thought that the defeat they experienced, even in their own country and before
their stronghold, would have taught them a lesson, and induced them to make
overtures of peace. But no; they make a new attempt to recover their lost
honour, and to check the progress of David’s victorious arms. The forces that
were lately dispersed rallied again, and as we read in the fifteenth verse,
“gathered themselves together.” Again, we have seen that Joab, before the
battle, supposed the worst, that one of them should be obliged to give back;
and in that case that the other, upon a given signal, should send a detachment
to relieve it: “If occasion be, thou shalt help me, and I will help thee.” Here
is an acknowledgment of mutual helplessness and mutual helpfulness. Are the soldiers
of Christ strengthening one another’s hands in their spiritual warfare--the
strong- succouring and helping the weak? Are those who through grace have been
conquerors over temptation, counselling, comforting, and praying for those who
are tempted? “I have prayed for thee,” said Christ to Peter, “that thy faith
fail not: and when thou art converted, strengthen thy brethren.” (G. M.
Irvine, M. A.)
──《The Biblical Illustrator》