The battle between the forces of Abner and Joab was a small affair as compared with many of the conflicts recorded in Jewish history; and this is probably to be ascribed to the conviction which both leaders entertained of the weakness of the cause of Ishbosheth. Abner evidently had not made preparations commensurate with an unchangeable determination to see right done to his nominal master. The gathering of his few broken forces on the brow of a hill, and his appeal in their presence to Joab, were the outward signs of his virtual surrender. In his plea of humanity, "Shall the sword devour forever?" and in Joab's prompt answer, we get revelations of human character common to every age.
I. IT IS THE LOWER PASSIONS OF MEN THAT LEAD THEM TO SEEK TO ESTABLISH WHAT THEY CALL THE RIGHT BY VIOLENT MEANS. Ostensibly Abner was engaged in establishing the right of Ishbosheth to the rulership over the entire nation. As Joab reminds him, it was his will that led to war that day. In the eye of ordinary men, and judged by the customs of both ancient and modern peoples, Abner was justified in seeking to establish his right by force. But in his case, at least, the use of force was not the result of calm reason and conscience applied to the solution of a question of right. His past acquaintance with all the incidents connected with Samuel's recognition of David, and with the general evidence of the Divine rejection of the house of Saul, must have made him feel that however much personal ambition may have. inclined him to identify himself with Ishbosheth, reason and conscience pointed the other way. In the depths of his heart, therefore, he knew that his was not the right side. The same may be said of most of the wars into which men have entered. However much they may have talked about their right, it has been passion—love of domination, selfishness, greed, jealousy, family feuds, or some other low-born feeling—that has darkened the eye of reason and drowned the voice of conscience. Let any one study the words and read the feelings of a people at war, and he will soon see how low and base are the passions that sway their conduct. As when an arm is stretched out to smite an individual, there is a flow of passion that dethrones reason for a while, so is it with communities when they enter into strife. As to the abstract question of right being enforced by might, it may suffice to say that while an orderly government is a terror to evil doers (Romans 13:2, Romans 13:3), in the disputes of nations no might can make a right, and if rulers and people will but suppress passion of every kind, and give sole heed to the guidance of a calm reason and to the subtle dictates of conscience, they will not be long in doubt as to what the right is; and seeing it, they will not be able to do in the name of reason and conscience what can only come from the domination of low passions. The fact is Christianity is consistent. In so far as men are Christian they will not bring on war. The war spirit is a disgrace to a people calling themselves Christian, and must be shocking to the Blessed One, whose acts were the outcome of light and love.
II. A DEFEAT OF PLANS AND PURPOSES AFFORDS A NEW CHANCE FOR THE DICTATES OF REASON. The inflaming of some of the worst of passions, which necessarily takes place in carrying on war, is a sad detriment to the finer susceptibilities of human nature. Abner was deaf to reason before and during the turmoil of conflict, when the lust of power anti the passion of self-defence were at work within him. The frustration of his schemes by the defeat he encountered toned down these strong feelings, and gave some room for higher influence to come into action. The animal had spent its powers, and reason remained. On the brow of the hill, among his exhausted men, he thinks of peace, and recognizes the barbarity and folly of human slaughter. How truly is he a type of others! How often have nations slain and inflicted miseries, and when the fierce passion has spent itself have begun to speak of peace, and the need of staying the devouring sword! That the defeated are the first to do this makes no difference to the bearing of the fact on the moral question, since before defeat they were as much the slaves of passion as the victors. It is sad to think how little human life is governed by high and holy principle. A similar reassertion of the authority of reason and conscience on the occasion of defeat of purpose is seen in individuals who, having followed in their private life the heat of passion, are at last brought low by disaster or sickness, and constrained, as the fires of passion become slack, to give heed to the higher authority within. Though life may have been wasted, and, as in Abner's case, may have caused much misery, there is hope of a better end. The prodigal son is an extreme case of the kind.
III. IN SEASONS OF FAILURE MEN ARE GLAD TO AVAIL THEMSELVES OF THE HIGHER CONSIDERATIONS THEY ONCE SET ASIDE. Both fools and every man of sense must have admitted the force of Abner's appeal (2 Samuel 2:26). Now in his defeat he pleaded considerations of humanity, of common tribal interests, and of general expediency. One might have thought that the possibility of the death of three hundred and seventy men and the general miseries of a battle would have been of force with Abner in the morning of the day; but it is only when failure had come that be can use the higher reasons for saving himself and followers from still greater calamities. So is it that men can use moral reasons when it answers their purpose. They pay homage to the superiority of moral reasons by pleading them with emphasis when they have anything to gain thereby. France could appeal to Europe against what were termed bard and ruthless conditions when in defeat, but no question of humanity or common European interests was raised when she entered on the war against Germany. Many an evil doer, overtaken with the consequences of his deeds, speaks of the desirability of mitigating suffering and remembering the innocent that share the consequences of his actions, who, while in the path of his wrong doing, was heedless of the pleadings of humanity. In these facts have we not an intimation of the more comprehensive truth that the day will come, the day of the defeat of all the enemies of Zion's King, when every soul shall recognize the righteousness and expediency of the great principles which once they rejected as the spring of conduct and which enter into the essence of Christ's government?
IV. AMIDST THE DIN OF LIFE MEN SOMETIMES OBTAIN A GLIMPSE OF A BETTER ORDER OF THINGS THAN THAT THEY ARE IN. Abner was painfully impressed with the miseries consequent on that day's conflict, and by a stretch of imagination he pictured to himself what would be the issue to his nation if the spirit of war which then prevailed in men's hearts were to move on unrestrained. He saw only "bitterness in the latter end." Then, by a reversion of the picture, he could not but think of the comparative blessedness that would ensue should the sword not continue to devour. Human life as we see it is a spoiled thing. Nationally and personally it is often laid waste. Neither individuals nor communities have attained to the development, physical, intellectual, and moral, which is the ideal of life, and which may, if men will, become real. Artists sometimes have depicted in contrast "War" and "Peace," and so have given form to the ideal, which often steals before the imagination, of a more blessed state of things than that familiar to us. The representations of the Bible encourage us to dwell on the beautiful image of a time when the sword shall no more devour—when men shall learn the art of war no more. Also, out of the dull and beclouded life of many a poor victim of sin there arises, consequent on the revived teaching of early years, a lovely and apparently unattainable image of a pure and blessed life, strangely in contrast with the defiled and restless past. Such a "heavenly vision" has a message to which it behoves us not to be disobedient.
V. A CONVICTION OF BEING ENGAGED IS A RIGHTEOUS CAUSE ENABLES MEN TO ABSTAIN FROM STRIFE. Joab did not seek to carry on the conflict. He contented himself with reminding Abner that had he been wiser in the morning he would not have had occasion to lament the evils of the evening. Most probably he knew the aversion of David to a civil war, and was simply carrying out the wishes of his king when he ordered his men back to Hebron. Moreover, his presence with David during the exile gave him abundant opportunities of knowing the validity of his claim. Subsequent facts show that Joab was not of the highest type of character, but he was sagacious, and could, as a Hebrew, recognize the force of the supernatural claims of David. It was doubtless the assurance that he was on the right side, which so often bad been vindicated by God's providence, that induced him to cease from war and abide the issue of events. History proves that too often it is the men who are least conscious of rectitude of motive and justice of claim that press on with the sword, as though time, the healer of strifes, would be sure to work against them. David's calm waiting during. all the years of provocation, when Saul was eager for conflict, was here showing itself again in the moderate conduct of his general. In the highest sphere, that of Christ's life and kingdom, we see how assurance of right was conjoined with a spirit, that would not strive. It is along the same line that the Church should move to moral conquests, and kings and private persons may also do well to act in the same spirit.
HOMILIES BY B. DALE
2 Samuel 2:1-4
(ZIGLAG, HEBRON)
Divine guidance.
"David inquired of the Lord" (2 Samuel 2:1). A new chapter in the life of David now opens. By the death of Saul and Jonathan the obstacles to his accession were, in part, removed. The time of patient waiting was gone, and the time for decisive action come. As he had not run before he was sent, so he did not expect, without running, to attain. But he would not take a step without the approval and direction of God. His inquiry pertained to the Divine purpose he was chosen to fulfil, and the Divine guidance he needed for its accomplishment. In this inquiry, as in his subsequent conduct and experience, he was a pattern to us; since there is forevery man a Divine plan and purpose of life, which he should seek to ascertain and strive to realize. Consider Divine guidance (in the way to a crown) as—
I. URGENTLY NEEDED. We are liable (like travellers in a strange country) to go astray from the right path and fall into danger.
1. This liability arises from many erroneous paths presented to our view; their attractive appearance and strong temptations. "There is a way which seemeth right unto a man, but the end thereof are the ways of death" (Proverbs 14:12).
2. And from the imperfection of our own nature; our ignorance, and our disposition to please ourselves rather than deny ourselves and please God. "O Lord, I know that the way of man is not in himself," etc. (Jeremiah 10:23).
3. It is evident from experience of past failures. David had taken many false steps. And there is no man but has reason to feel, in looking back over departed years, that his greatest folly has been to walk in the light of his own wisdom, and his greatest wisdom to depend upon the wisdom of God.
4. The need of it is specially felt by us when about to enter upon a new enterprise, or a course of action to which we are impelled by outward circumstances or inward conviction, but the exact nature of which is uncertain, or which is dependent for its success upon the disposition and cooperation of other persons.
II. DILIGENTLY SOUGHT. Although the Urim and Thummim are gone (see 1 Samuel 14:16-23; 1 Samuel 23:1-12), yet:
1. There are certain means which must be employed for a similar purpose—such as considering our own capacities and condition; listening to the voice of conscience; seeking the advice of good men; observing the ways of Providence; studying "the Scriptures of truth;" and, above all, offering prayer to the Father "in the Name" of Christ.
2. And to their proper employment a right spirit is essential; viz. sincerity, docility, trustfulness, perseverance. Such was the spirit of David, as it appears in his psalms; and therefore, while Saul exclaimed, "God answereth me no more" (1 Samuel 28:15), he could say, "I sought the Lord, and he heard me" (Psalms 34:4).
III. GRACIOUSLY AFFORDED.
1. In various ways, in accordance with the means just mentioned, and especially by the Holy Spirit, who prepares the heart, teaches the meaning and application of the written Word, and produces impressions and impulses in harmony therewith. "Ye have an unction from the Holy One, and know all things" (lJn 2 Samuel 2:20; John 16:13).
2. Individually, and in a measure fully adequate to the requirements of the case and the capacity of profiting by it.
3. Certainly. As of old, so now. God is as desirous as he is able to lead us in the way wherein we should go, and he has given many faithful promises to this effect. "I will guide thee with mine eye" (Psalms 32:8; Psalms 37:23; Psalms 48:14). "Thine ears shall hear a voice behind thee," etc. (Isaiah 30:21; Isaiah 42:16; Proverbs 3:6).
IV. FAITHFULLY FOLLOWED. "And David went up thither" (2 Samuel 2:2).
1. With humble obedience and entire dependence, as a child relying on the superior wisdom of his father.
2. Without hesitation, questioning, or delay.
3. With cheerfulness, zeal, and energy. It is always given with a practical end in view.
V. GRADUALLY CONFIRMED in the experience of him who obeys. "And his men … and they dwelt in the cities of Hebron" (2 Samuel 2:3). God went before them and prepared their way, so that they met with a peaceable reception and found "a city of habitation."
1. The operations of Providence concur with the teachings of the Word and the Spirit.
2. A stronger assurance of the Divine leading is possessed. "If any man willeth to do his will," etc. (John 7:17).
3. More light is given for further advancement. "Then shall we know, shall follow on to know the Lord. His going forth is fixed like the morning dawn" (Hosea 6:3); and it will brighten on our path into the radiance of perfect day.
VI. WIDELY BENEFICIAL. More especially it contributes to the good of those who are associated with him, and who, having shared his perplexity and distress, now share his prosperity. Those who are guided by God are thereby enabled and disposed to guide and bless others (Numbers 10:1-36:39).
VII. GLORIOUSLY TERMINATING. "They anointed David king" (2 Samuel 2:4). And all who truly fulfil the Divine plan and purpose as David did (Acts 13:22) are made "kings unto God," and receive exalted honour among men, increased power over them, and at length a crown of life, of righteousness, and of glory. But, alas! how many go stumbling through life without an aim, or only with one which is unworthy, and contrary to the will of God, and then sink into "the blackness of darkness forever"! "The wise shall inherit glory; but shame shall be the promotion of fools" (Proverbs 3:35).—D.
2 Samuel 2:4
(HEBRON.)
David anointed King of Judah.
Course of events:
1. David's message to the men of Jabesh (2 Samuel 2:5-7).
2. Ishbosheth made King of Israel by Abner (2 Samuel 2:8-11).
3. Civil war, and the death of Asahel (2 Samuel 2:12-32).
4. Increasing strength of the house of David (2 Samuel 3:1-5).
5. Dissension between Ishbosheth and Abner.
6. Abner's negotiations with David, restoration of Michal, communication with the tribes, and formal league (2 Samuel 3:12-21).
7. Abner slain by Joab (2 Samuel 3:22-28).
8. Lamented by David (2 Samuel 3:31-39).
9. Ishbosheth murdered (2 Samuel 4:1-8)
10. His assassins executed (2 Samuel 4:9-12).
It was a great day in Hebron. The ancient city among the hills of Judah (where the remains of the patriarchs had slumbered for centuries) was stirred by the assembling of the elders for the coronation of David. His presence among them, at the head of his six hundred heroes, had been virtually a "public assertion of his claims to sovereignty" on the ground of his Divine consecration by Samuel. His first anointing was essentially of a private nature. "This second one, performed by the elders of Judah, was his public solemn installation (based on that anointment) into the royal office." Then followed the acclamation of the people (1 Samuel 10:24; 1 Samuel 11:15). "Now doth David find the comfort that his extremity sought in the Lord his God; now are the clouds for a time passed over, and the sun breaks forth; David shall reign after his sufferings" (Hall). It has been supposed that he wrote about this time Psalms 27:1-14. (inscription, "Before the anointing," LXX.).
"Jehovah is my Light and my Salvation;
Whom shall I fear?
Jehovah is the Strength of my life;
Of whom shall I be afraid?"
"It is not likely that David's muse went to sleep when the death of Saul at Gilboa opened his way to the throne, or that it produced nothing but such comparatively secular songs as the lament for Saul and Jonathan. It is rather remarkable, however, that there is not a single psalm of which one can affirm with confidence that it was written during the seven years and a half that David reigned at Hebron over the tribe of Judah" (Binnie). Those who took part in his inauguration acted in fulfilment, not only of the Divine purpose concerning him, but also of the Divine predictions concerning themselves; for the pre-eminence of Judah had been long foretold (Genesis 49:8). "In all great questions the men of Judah are the foremost and the strongest. From the time of David's establishment on the throne, the greatness of the tribe follows in some measure that of his family (1 Chronicles 5:2; 38:4)" (Davison). "And as they had the right to choose their own prince, they might reasonably have expected that the other tribes would have followed their example, and, by uniting in David, have quietly submitted to the appointment of God, as they themselves had done" (Chandler). In their conduct we see—
I. AN EXALTED ESTIMATE OF HIS PERSONAL WORTH. One of themselves (Deuteronomy 17:15), "chosen out of the people" (Psalms 89:19), he could understand and sympathize with them. He possessed eminent military abilities and noble moral qualities; and he had rendered invaluable services to his country, and shown special kindness to the elders of his own tribe (1 Samuel 30:26). His previous career was well known to them, and had won their confidence and affection. The character of a people is commonly manifested in that of its chosen ruler. As Saul embodied and reflected the prevailing spirit of Benjamin and Ephraim, so David embodied and reflected what was best in Judah; its independent spirit, lion-like courage, and religious devotion.
II. LOYAL ACCEPTANCE OF HIS DIVINE APPOINTMENT. With that appointment they were familiar. They recognized Jehovah as their King; the Source of authority and of the endowments which were needful for the kingly office. Their condition isolated them in feeling, to some extent, from the other tribes (as afterwards more fully appears); but in acting independently of them they rebelled against no existing and legitimate authority, and they neither aimed at dominion over them nor separation from them. They displayed a truly theocratic spirit. And, in the election of a ruler, a people should always recognize the authority and obey the will of God. "Kings derive their kingly majesty immediately from God, but also mediately from their subjects" (J. Lange).
III. VOLUNTARY SUBMISSION TO HIS ROYAL AUTHORITY. He was to them "a minister of God." Their obedience to God required their submission to the king of his choice; whose authority, however, great as it was, was not absolute. It is not said, as on a subsequent occasion (Psalms 5:3), that "he made a league with them;" but they doubtless submitted to him on the understanding that he would rule according to the Divine will. The efficiency of a ruler depends upon the free submission of his people; and there is not a nobler exercise of freedom than submission to the highest order.
IV. UNBOUNDED CONFIDENCE IN HIS BENEFICENT RULE. They expected, under the government of "the man worthy of the sceptre," deliverance from their enemies, by whom they were now threatened; the establishment of justice, from the want of which they had long suffered; and the attainment of power and prosperity. Nor were they disappointed. The pre-eminence of this tribe was ordained with reference to the advent and exaltation of Christ, the promised Shiloh, "the Lion of the tribe of Judah" (Revelation 5:5); and the conduct of the men of Judah may be taken as illustrating the free acceptance of "him whom God hath anointed with his Holy Spirit" on the part of his people; their humble obedience to his rule, and their fervent desire for his universal reign. "Thou art worthy."
"Come, then, and, added to thy many crowns,
Receive yet one, the crown of all the earth,
Thou who alone art worthy! It was thine
By ancient covenant, ere Nature's birth;
And thou hast made it thine by purchase since,
And overpaid its value with thy blood.
Thy saints proclaim thee King; and in their hearts
Thy title is engraven with a pen
Dipped in the fountain of eternal love."
(Cowper.)
D
2 Samuel 2:4-7
(HEBRON.)
Commendation.
The first recorded act of David after he became king was of a kingly character. It is not improbable that the persons who informed him of what the men of Jabesh had done supposed that he had little love for the memory of Saul, and was apprehensive of Opposition from his "house" (2 Samuel 2:8), and wished to excite his jealousy against them; seeking to insinuate themselves into his confidence by detraction from the good name of others. But, instead of yielding to suspicion, he sent a message of peace and good will. His commendation was—
I. WELL DESERVED by men who had performed a noble deed (see 1 Samuel 31:11-13). Their conduct displayed:
1. Gratitude toward their benefactor, whose kindness they returned with kindness.
2. Fidelity toward their king, whose faithfulness they repaid with faithfulness.
3. Reverence toward their God. "To bury the dead with the Jews was always reckoned an instance of humanity and kindness, and, indeed, of piety; an act done in imitation of God, who buried Moses; and so it might be expected the Divine blessing would attend it" (Gill).
II. WORTHILY BESTOWED by a king of royal disposition.
1. Unsuspecting. Others might find reason for suspecting their intentions, but he could see only what was deserving of praise.
2. Generous, with respect to Saul; appreciating and sympathizing with their kindness to their master, even though he had been his enemy. "Use the memory of thy predecessor fairly and tenderly; for if thou dost not, it is a debt will sure be paid when thou art gone" (Bacon).
3. Practical. "David sent messengers," etc.
4. Devout. "Blessed be ye of Jehovah," etc. Recognizing God as the Observer and Rewarder of men, he invoked for them his commendation and blessing—kindness for kindness, faithfulness for faithfulness—as the highest good (Psalms 40:11; Psalms 86:15; Matthew 5:7; Hebrews 6:10).
5. Becoming. "And I also"—as one whose office it becomes to observe and recompense good as well as evil—"requite you this kindness" (send you this message), "because," etc.
6. Encouraging and stimulating. "And now," as heretofore, "let your hands be strong, and be ye valiant" in the new circumstances which have arisen through the death of your master.
7. Candid, considerate, and dignified. "For me have the house of Judah anointed king over them." He indicated delicately, but not obscurely, his claims to their allegiance, and assured them of his protection and help. "To act nobly is always the best policy."
"Where'er a noble deed is wrought,
Where'er is spoken a noble thought,
Our hearts in glad surprise
To higher levels rise.
The tidal wave of deeper souls
Into our inmost being rolls,
And lifts us unawares
Out of all meaner cares.
Honour to those whose words or deeds
Thus help us in our daily needs;
And by their overflow
Raise us from what is low!"
(Longfellow.)
III. WISELY ADAPTED to effect a laudable end.
1. To confirm good men in a virtuous and praiseworthy course.
2. To win the confidence and support of such men.
3. To secure the benefit of their services to the nation and the kingdom of God.
4. To manifest to all the spirit of a just and generous rule.
OBSERVATIONS.
1. One good action tends to produce another; in performing it one knows not how far its influence may reach, or what blessings it may bring upon himself.
2. Although we ought not to do good simply for the sake of reward, yet the desire of the approval of the good is a proper motive of action.
3. We should be as ready to give commendation as to receive it.
4. We should desire, above all things, the approbation of God.—D.
2 Samuel 2:8-12
(MAHANAIM.)
Opposition to the Divine purpose.
The purpose of God, to make David king over his people, was as yet only in part accomplished; and its fulfilment was opposed by Abner (1 Samuel 14:50; 1 Samuel 17:55; 1 Samuel 20:25; 1 Samuel 26:5) on behalf of "the house of Saul." Having escaped from the battle of Gilboa, he "took Ishbosheth, the son of Saul" (a man of feeble character, and fitted to become a tool in his hands), "and brought him over to Mahanaim, and made him king over Gilead," etc. After five years of great exertions (while David reigned peacefully at Hebron) he drove the Philistines out of the country, openly proclaimed Ishbosheth (now forty years old) "king over all Israel," and "went out from Mahanaim to Gibeon" with the view of subjecting Judah to his sway. His principal motive was the desire of maintaining and increasing his own power. "He was angry that this tribe had set up David for their king" (Josephus). His conduct was "not only a continuation of the hostility of Saul towards David, but also an open act of rebellion against Jehovah" (Keil), whose purpose, as well as the wish of the elders of Israel, he well knew, as he afterwards acknowledged (2 Samuel 3:17, 2 Samuel 3:18). His opposition represents and illustrates that of men to the purposes of God generally, and more especially to his purpose, that Christ shall reign over them and all mankind; of which observe that—
I. IT IS PLAINLY REVEALED. By the testimony of:
1. The Divine Word (1 Samuel 16:1). "To him give all the prophets witness," etc. (Acts 10:43; 1 Peter 1:11).
2. Significant events, in confirmation of the Word; the overthrow of adversaries, the exaltation of "his Chosen," the growth of his power (Acts 2:22-24).
3. The irresistible convictions of reason and conscience, and the confessions which even opponents have been constrained to make. Abner was present when Saul said, "Thou shalt both do great things and shalt also still prevail" (1 Samuel 26:25). His opposition was therefore inexcusable. "While men go on in their sins, apparently without concern, they are often conscious that they are fighting against God" (Scott).
II. IT MAY BE WICKEDLY OPPOSED (in virtue of the freedom which, within certain limits, men possess) because of:
1. The delusions of unbelief. The tempter whispers as of old, "Yea, hath God said?" (Genesis 3:1); they "wilfully forget" what has taken place (2 Peter 3:5); "neither will they be persuaded" of the truth and obligation of the Word of God (Luke 16:31).
2. The plea of present expediency, and the expectation that, if they must submit, there will come a "more convenient season" for doing so. Abner thought "that he might be able, upon better terms, to make his peace with David when the time should come that the Lord was to advance him to be ruler over all Israel" (Chandler).
3. Selfishness, pride, and ambition; the love of pleasure and power, the habit of self-will, the self-confidence engendered by success, "the mind of the flesh," which "is enmity against God. Ye do always resist the Holy Ghost" (Acts 7:51).
III. IT CANNOT BE EFFECTUALLY DEFEATED. "He must reign," in fulfilment of the Divine decree (Psalms 2:7; Psalms 110:1), which:
1. Changes not. "The Strength of Israel will not lie, nor repent" (1 Samuel 15:29).
2. Is effected by infinite wisdom and might, against which the skill and strength of men contend in vain.
3. Comes to pass either with or without their will, in mercy or in judgment, in the salvation of the penitent or the destruction of the persistently rebellious "These mine enemies which would not that I should reign over them bring hither and slay them before me" (Luke 19:27).—D.
2 Samuel 2:13-17
(GIBSON.)
Fratricidal strife.
"And that place was called Helkath-Hazzurim" (2 Samuel 2:16). The hostile attitude assumed by Abner appeared to David to render necessary active measures in self-defence. It is not said that he inquired of the Lord. If he had done so the conflict which ensued between brethren might possibly have been averted. As it was, he sent an army of observation under the command of Joab, who (although not mentioned before) had doubtless accompanied him in his exile (1 Samuel 22:1), and was now general of his forces. And Joab and "the servants of David" marched to Gibeon and encamped opposite Abner "and the servants of Ishbosheth" (2 Samuel 2:13). At length Abner, impatient of delay, challenged a conflict between certain picked men on each side, not merely "to see which were best" (Josephus), but either to decide the day by the issue or to draw on a general engagement. Joab readily accepted the challenge, and the conflict commenced. It was—
I. BEGUN RECKLESSLY. "Let the young men arise and play [fight] before us." "Let them arise" (2 Samuel 2:14).
1. Self-interest, ambition, and envy often quench the love of brethren (2 Samuel 2:26, 2 Samuel 2:27), and indispose them to seek reconciliation with each other.
2. The indulgence of evil passion blinds men to the consequences of their words and actions.
3. Familiarity with scenes of strife and war tends to produce insensibility to human suffering and slaughter. That a deadly struggle could be spoken of as a pastime shows how lightly life was estimated and how heartlessly it was sacrificed. "Ambitious and bloody men often consider the dire trade of war and the slaughter of their fellow creatures as a mere diversion" (Scott).
"Some seek diversion in the tented field,
And make the sorrows of mankind their sport.
But war's a game which, were their subjects wise,
Kings should not play at."
(Cowper.)
II. WAGED FEROCIOUSLY. "And they caught each other by the head," etc. (2 Samuel 2:16).
1. When the love which should prevail among brethren gives place to wrath, that wrath is generally most intense and cruel. Civil wars are proverbially more bitter than any other.
2. Men are sometimes so intent upon injuring their opponents as to forget to defend themselves, and rush upon their own destruction.
3. The attempt to end strife by means of strife is commonly vain; "it is rather a spur to further effusion of blood than a bridle to hinder the same." "What can war but endless war still breed?"
4. The issue of the conflict does not necessarily prove the justice of the cause.
5. Mutual strife tends to mutual extermination. "All they that take the sword shall perish by the sword" (Matthew 26:52). The "field of sharp blades" was a lasting memorial of destructiveness rather than of courage; a warning rather than a pattern.
III. EXTENDED RAPIDLY. "And there was a very sore battle that day," etc. (2 Samuel 2:17).
1. The strife of a few excites the wrathful passions of many, by whom it is witnessed.
2. Every injurious word and act furnishes an additional impulse to wrath and retaliation; and the conflict goes on increasing.
3. That which at first may be easily checked passes entirely beyond control. "The beginning of strife is as when one letteth out water," etc. (Proverbs 17:14; Proverbs 26:21).
IV. ENDED LAMENTABLY. "Abner was beaten," and three hundred and sixty of his men died; Joab's brother Asahel was slain, with nineteen of David's servants. "In war God punishes the sins of both parties."
1. He who gave the challenge and commenced the conflict was the first to complain of the result (2 Samuel 2:26), and was bitterly reproached as the cause thereof (2 Samuel 2:27).
2. He who accepted the challenge was filled with grief and revenge.
3. Both sides experienced heavy loss and sorrow.
4. Even David could not but regret the weakening of the nation in presence of the common foe; or fail to see in the strife of brethren the consequences of his own faithlessness (1 Samuel 27:1, 1 Samuel 27:10, 1 Samuel 27:11). If he had not taken up his abode with the Philistines the conflict would probably never have occurred.
REMARKS.
1. When men commence a quarrel they little know where it will end.
2. Strife should be diligently checked at the beginning.
3. "Let us fight that good fight only whereof the apostle speaks, which is between the flesh and the spirit, which only hath the profitable end, the glorious theatre, the godly armour, and the blessed reward of assured triumph" (Guild)—D.
2 Samuel 2:18-23
(GIBEON.)
The untimely fate of Asohel: to young men.
Asahel was the youngest of three brothers; the others being Joab and Abishai. They were the sons of Zeruiah (half-sister of David) and a Bethlehemite (2 Samuel 2:32) whose name has not been recorded; and they had much in common. When Asahel fled to David at the cave of Adullam (some ten or twelve years before the events here mentioned) he was probably a mere lad; he shared his uncle's hardships and participated in his exaltation. He was one of the famous thirty (2 Samuel 23:24), "valiant men of the armies" (1 Chronicles 11:26); accompanied Joab and Abishai in their march to Gibeon, and took part in the battle with Abner and "the servants [soldiers] of Ishbosheth." He was:
1. Possessed of eminent gifts. "Asahel was as light of foot as a gazelle" (2 Samuel 2:18); like "swift-footed Achilles," and like Harold I. (son of Canute), surnamed Hare-foot, "because he was light and swift of foot (Rapin). He was also distinguished by enterprise, courage, perseverance, and other admirable qualities. Mental endowments are incomparably superior to physical; but both are gifts of God, and should be recognized as such; they enable those who possess them to render valuable service to his people; and they should be employed in humble obedience to his will. Yet not unfrequently they become an occasion of vain glory, and are perverted from their proper exercise and end.