2. Actuated by an unwise ambition. "And Asahel pursued after Abner," etc. (2 Samuel 2:19). He sought to take him prisoner or put him to death, and so end the conflict; and doubtless, also, to display his own superior speed and strength, and obtain the glory of the achievement. He was on the right side, and, considering the circumstances of the case, there was something laudable in his attempt. But it is possible, even in connection with the kingdom of God, to entertain an improper desire of worldly honour and power (Matthew 20:20-23). Those who do so generally set an inordinate value upon the object at which they aim, exhibit an undue confidence in their own abilities, depreciate the difficulties of its attainment, and expose themselves to great risk and peril (Titus 2:6; 1 Timothy 6:9).
"Ah! who can tell how hard it is to climb
The steep where Fame's proud temple shines afar?"
(Beattie.)
3. Heedless of salutary warning. "And Abner looked behind him, and said" etc. (2 Samuel 2:20-23). "Turn thee aside," etc. "Slay one of the common soldiers and take his accoutrements as booty, if thou art seeking for that kind of fame" (Keil). He eared little about the safety of his men, and was chiefly concerned about his own; but his advice was considerate, wise, and once and again repeated. Asahel, though swifter of foot, was not his equal in experience and skill; and (like many other young men) he despised the warning of the old warrior, was headstrong and over confident of success, and rushed rashly and blindly upon his fate. "Heat of zeal sometimes, in the indiscreet pursuit of a just adversary, proves mortal to the agent, prejudicial to the service" (Hall).
4. Struck down in youthful prime. "And Abner with the hinder end of the spear smote him," etc.; suddenly, unexpectedly, and when he seemed on the point of accomplishing his purpose. With one blow his life was cut short, his hope disappointed, his promise of a brilliant future extinguished. "Often do men fancy themselves about to seize upon happiness, when death stops their career and lays them in the dust. And if they will rush forward in the road to destruction, though plainly warned of their danger, they can blame none but themselves" (Scott).
"Fame is the spur that the clear spirit cloth raise
(That last infirmity of noble mind)
To scorn delights, and live laborious days;
But the fair guerdon when we hope to find,
And think to burst out into sudden blaze,
Comes the blind Fury with the abhorred shears,
And slits the thin-spun life."
(Milton, 'Lycidas.')
5. Regarded with mournful pity. "As many as came to the place where Asahel fell down and died stood still" (see 2 Samuel 20:12), overcome with surprise, compassion, and grief; "and they took up Asahel, and buried him," etc. (2 Samuel 2:32).
6. Remembered with mischievous resentment. (2 Samuel 3:30.) He left behind him a legacy, not of peace and good will, but of wrath and revenge. Pause at his tomb in Bethlehem, and lay to heart the lessons taught by his untimely, fate (Jeremiah 9:23). Let your ambition be different from his; to overcome carnal and selfish ambition in your own heart, to save life rather than to destroy it, to follow in the steps of him who was servant of all (Matthew 20:28). Here is scope for your noblest aspirations and most strenuous efforts. And your hope wilt not be destroyed, but crowned by death.
"Fool not; for all may have,
If they dare try, a glorious life, or grave."
(Herbert.)
D.
2 Samuel 2:24-29
(GIBEON)
War.
"Shall the sword devour forever?" (2 Samuel 2:26; 2 Samuel 11:25). The sword is more destructive than ravenous beasts, famine, pestilence (2 Samuel 24:13; Le 26:26), earthquake, tempest, or fire. The history of its ravages constitutes a considerable portion of the history of mankind. Of these we have here a slight but noteworthy instance. Twenty-four brave men of the same nation (half of them chosen from each of the opposing forces) fell, pierced by each other's weapons. In the succeeding battle and flight several hundreds were slain (2 Samuel 2:31). At sunset the defeated general rallied his scattered troops on the hill of Ammah, and appealed to the commander of the pursuing forces to withdraw them and avert the bitter consequences that would otherwise ensue. "Now the battle is going against him he complains of the devouring sword; and, though it had been employed but a few hours, it seemed long to him—a sort of eternity" (Gill). Joab answered that but for his challenge in the morning there would have been no conflict at all; but (probably as yet unacquainted with the death of his brother Asahel) he sounded a retreat (2 Samuel 2:28); and Abner and his men forthwith departed, not to Gibeon, but across the Jordan to Mahanaim (2 Samuel 2:29). Regarding the question not merely as the utterance of Abner, nor from an Old Testament point of view, we may take it as expressive of ―
I. A CONVICTION OF THE EVILS OF WAR. "Shall the sword devour forever?" By it:
1. Numberless lives are consumed. The immediate and avowed object of war is the destruction of men's lives; and its most effective instruments (to the Construction of which the utmost ingenuity is devoted) are those that destroy the greatest number in the shortest possible time. "War is the work, the element, or rather the sport and triumph of death, who glories not only in the extent of his conquest, but in the richness of his spoil" (R. Hall, 'Reflections on War'). Since its ravages began many times more than the whole number of the present population of the globe have probably been its victims.
2. Incalculable snfferings are inflicted; on those who are left to die on the field, or are borne to hospitals and linger out a miserable existence; on the non-combatant population among whom the devourer pursues his way; on whole nations and multitudes of desolate and sorrowing homes far distant from the scene of strife.
3. Enormous cost is incurred; in the maintenance of armies and the provision of materiel, besides the withdrawal of great numbers from the operations of productive industry and serious interference with commerce; immense national debts are accumulated and burdensome taxes imposed on present and succeeding generations. There are nearly thirteen millions of men in Europe who have been trained for arms, and between four and five millions actually under arms, costing in all ways about five hundred millions sterling a year. The sum total of the national debts of the European nations amounts to nearly five thousand millions of pounds ('Statesman's Year-Book').
4. A pernicious influence is exerted, with respect to morality and religion. "War does more harm to the morals of men than even their property and their persons" (Erasmus). It has its origin in unregulated desire (James 4:1; 1 John 2:16), which it excites, manifests, and intensifies. "The causes of all wars may be reduced to five heads: ambition, avarice, revenge, providence (precaution), and defence" (Owen Feltham, 'Resolves'). "If the existence of war always implies injustice in one at least of the parties concerned, it is also the fruitful parent of crimes. It reverses, with respect to its objects, all the rules of morality. It is nothing less than a temporary repeal of the principles of virtue. It is a system out of which almost all the virtues are excluded and on which nearly all the vices are incorporated" (R. Hall). What angry feelings does it stir up between nations whom "God hath made of one blood"! What infuriated passions does it arouse in contending armies! What cruel deeds does it commend! What iniquitous courses of conduct does it induce! What false views of glory does it inculcate! What bitter and lasting enmities does it leave behind!
"One murder makes a villain,
Millions a hero! Princes were privileged to kill,
And numbers sanctified the crime!
Ah! why will kings forget that they are men,
And men that they are brethren? Why delight;
In human sacrifice? Why burst the ties
Of nature, that should knit their souls together
In one soft bond of amity and love?"
(Bishop Porteus.)
Is war, then, under all circumstances, inexpedient and wrong? It is maintained that:
And it may be said that:
II. AN APPEAL FOB THE CESSATION OF STRIPE. "Shall the sword devour forever?" Its ravages may be stayed; and means must be employed for that end, such as:
1. The consideration of the real nature and terrible consequences of war; and the education of the people, especially the young, so that they may cease to admire military glory and to be beguiled by "the pomp and circumstance of war"—may feel an intense aversion to it, and seek in other ways their common interest and true elevation.
2. The adoption of political measures for the settlement of international disputes and the removal of causes of strife; viE. arbitration by friendly powers, the reduction and disbandment of standing armies, etc.
3. The repression of evil passions in ourselves and others.
4. The practice and diffusion of Christian principles; which indispose all in whom they dwell to break the peace themselves, and dispose them to make peace among others. "The sons of peace are the sons of God."
III. AN ANTICIPATION OF TEE PREVALENCE or PEACE, "Shall the sword devour forever?" Surely not. The hope of universal peace is warranted from:
1. The advancing intelligence of men, the growth of popular government (making war less dependent than heretofore on the arbitrary will of rulers), the possession of "nobler modes of life, with sweeter manners, purer laws."
2. The better understanding and more perfect realization of the spirit of Christianity.
3. The overruling Providence and quickening Spirit of "the God of peace."
4. The express predictions of his Word concerning the effects of the reign of "the Prince of Peace" (Isaiah 9:7; Micah 4:3; Micah 5:2, Micah 5:5; Psalms 72:7). "It is in war that the power of the beast culminates in the history of the world. This beast will then be destroyed. The true humanity which sin has choked up will gain the mastery, and the world's history will keep sabbath. What the prophetic words affirm is a moral postulate, the goal of sacred history, the predicted counsel of God" (Delitzsch, on Isaiah 2:4).
"O scenes surpassing fable and yet true;
Scenes of accomplished bliss; which who can see
(Though but in distant prospect) and not feel
His soul refreshed with foretaste and with joy?"
(Cowper.)
D.
2 Samuel 2:30-32
(GIBEON, BETHLEHEM, HEBRON.)
The sorrows of victory.
"What a glorious thing must be a victory, sir!" it was remarked to the Duke of Wellington. "The greatest tragedy in the world," he replied, "except a defeat" ('Recollections,' by S. Rogers). The rejoicing by which it is attended, is usually mingled with weeping and sometimes swallowed up of grief. Various persons are thus affected for various reasons. Think of the sorrows endured:
1. At the fall of fellow soldiers. "Nineteen men and Asahel" (2 Samuel 2:23, 2 Samuel 2:30) who come not to the muster after sunset (2 Samuel 2:24, 2 Samuel 2:30), nor answer to the roll call, but lie in the chill embrace of death. "Alas! fallen are the heroes."
2. In the burial of the dead. (2 Samuel 2:32.) No opportunity is afforded for seeking out and burying all the slain; but the remains of Asahel are carried across the hills by night (2 Samuel 2:29) and laid in the tomb of his father in Bethlehem, where the sorrow of the preceding day is renewed. It reminds us of a pathetic scene of recent times described in the familiar lines --
"We buried him darkly at dead of night,
The sod with our bayonets turning;
By the struggling moonbeam's misty light,
And our lanterns dimly burning."
(Wolfe.)
3. When the news is conveyed to their homes. "They came to Hebron at break of day;" a day of bitter grief to many bereaved hearts. "By the slaughter of a war there are thousands who weep in unpitied and unnoticed secrecy whom the world does not see; and thousands who retire in silence to hopeless poverty for whom the world does not care" (Dymond).
4. For the miseries of fellow sufferers; the enemy—defeated, bereaved, and mourning—for they too are "brethren," and cannot but be remembered with sympathy and pity.
5. Concerning the state of the departed. A soldier's life is not favourable to piety and preparation for heaven, and the passions by which he is commonly swayed when his earthly probation is suddenly terminated are such that we can seldom contemplate his entrance into the eternal world with feelings of cheerfulness and hope. "After death the judgment."
6. On account of the animosities of the living, which are increased by conflict and victory, and are certain to be a source of future trouble (2 Samuel 3:1, 2 Samuel 3:30, 2 Samuel 3:33).
7. Because of the dishonour done to the cause of the Lord's Anointed. Religion suffers, the progress of the kingdom is hindered, and the King himself is "grieved for the misery of Israel." "The victory that day was turned into mourning" (2 Samuel 19:2). So is every victory gained by "the devouring sword." But there are victories which are bloodless and tearless, sources of unmingled joy; spiritual victories over ignorance and sin won by and through the might of him at whose birth the angels sang upon those hills of Bethlehem, "Glory to God in the highest, and on earth peace, good will toward men."—D.
HOMILIES BY G. WOOD
2 Samuel 2:1
Inquiring of God.
David had now arrived at a very important point in his career. Saul being dead, his way to the throne was cleared; but the next step to take was doubtful. Under these circumstances he adopted the course usual to him when in difficulty. He "inquired of the Lord," sought directions from him as to what he should do. The high priest, Abiathar, was with him with the ephod (1 Samuel 30:7), and by means of the Urim and Thummim could ascertain for him the Divine will. By this method, doubtless, he received directions to go into Judah and settle at Hebron; "and the men of Judah came, and there they anointed David king over the house of Judah." We cannot ask direction from God in the same manner as David, but, using the means available for us, we should imitate him in this respect.
I. UNDER WHAT CIRCUMSTANCES WE SHOULD INQUIRE OF GOD.
1. It should be a constant practice. Part of our devotions every day should consist of endeavours to ascertain more fully and accurately the will of God concerning us, seeking of him guidance in all our ways, that we may know what the general commands of God mean for us in our position, in the practical details of our individual life.
2. The practice should be made special under special doubts and difficulties.
II. How such INQUIRY SHOULD BE CONDUCTED.
1. By what methods. Where shall we find a Divine oracle to answer our inquiries?
2. In what spirit. A simple and sincere desire to know and do the will of God. In opposition to pride and self-will, and double-mindedness. Many seek counsel of God as the advice of men is often sought. They virtually make up their minds before they inquire, and "make it a matter of prayer" in order that they may obtain a feeling of the Divine approval of the course they have chosen. Not avowedly, not consciously, is this done. But "the heart is deceitful," and never shows its deceitfulness more than in such cases (comp. Ezekiel 14:1-5; 2 Thessalonians 2:10-14).
III. MOTIVES TO SUCH INQUIRY.
1. Our ignorance. "The way of man is not in himself: it is not in man that walketh to direct his steps" (Jeremiah 10:23). Human affairs are so complex, appearances so deceitful, men often so untrustworthy, our vision so limited, that we may well desire and shall wisely yield ourselves to the guidance of God.
2. The right and power of God to direct us. As supreme Ruler, as perfect in knowledge, wisdom, and goodness.
3. His promises. (See Psalms 25:12, Psalms 25:14; James 1:5.) Especially the great promise of the Holy Spirit to all who ask of God this unspeakably great and precious gift (Luke 11:13).
4. The blessedness of being divinely led. In present wisdom, holiness, and happiness, and in eternal life.
5. The certainty of fatal darkness and stumbling to those who do not inquire of God. (See Jeremiah 13:16; John 12:35.)—G.W.
2 Samuel 2:5-7
Gratitude and policy.
David was now king of the tribe of Judah by their own choice, but the rest of the tribes had not declared themselves. Amongst these the tribes beyond the Jordan were of special importance and influence; and David took an opportunity of reminding them of his position and claims. The chief city amongst those tribes was Jabesh-Gilead. Brave men from that city had rescued the bodies of Saul and his sons from the wall of Bethshan, and, after burning them, had buried their bones under the tamarisk tree (Revised Version) at Jabesh. David, being made acquainted with what they had done, sends messengers to assure them of his appreciation of their conduct, and at the same time to hint that, Saul being dead, and he having been appointed king over Judah, the way was clear for them to aid, if so disposed, in promoting his election as king by the other tribes. The message was at once a suitable expression of his gratitude and a politic endeavour to ingratiate himself with them.
I. DAVID'S GRATITUDE.
1. On what account. Their burial of Saul. He speaks of this as kindness to him. We can show kindness to the dead by suitably interring them. Other ways of doing this would be upholding their reputation, caring for those they leave behind, promoting for their sakes any cause in which they were deeply interested. David could not but highly appreciate the brave deed of these men. His own marvellous courage would impel him to admire theirs. But it was the respect they had thus shown to their departed sovereign which especially moved him to send a message to them. His gratitude for this was quite in accordance with his usual feelings towards Saul, both during his life and after his death.
2. How he expresses his gratitude.
II. DAVID'S POLICY. He intended by this message not only to give to brave men their due, but to win their favour towards himself. He justly thought that those who had at such hazards honoured their deceased king would be fitting helpers of himself, and likely to become loyal subjects. There was nothing unworthy in the course he took, for there was no flattery in his expressed appreciation of their conduct, and his endeavour to gain their cooperation was not an act of mere selfishness or ambition, but of regard to the will of God who had chosen him to be King of Israel, and to the welfare of the people, which was bound up with his speedy and peaceful recognition as king. We have here an illustration of mixed motives; and we learn that:
1. We should not hesitate to do what is right because tee see that it will also be beneficial to ourselves. All piety, rectitude, and benevolence tend, and are usually seen to tend, to the good of those who practise them. The promises of God are promises of blessing to those who serve him and their brethren, and are to be received as encouragements in doing so.
2. We may even in some cases aim to do good to ourselves by doing what is right. Only we must place first that which is first, or our good deeds will cease to be good, and become only another form of selfishness. Where motives are mixed, we need carefully to guard our hearts lest the lower predominate.
3. We should be glad of opportunities of showing pure, disinterested kindness. We thus most closely resemble our heavenly Father and our Lord Jesus Christ, and secure the best evidence of our being the children of God (Luke 6:32-36; John 13:34, John 13:35; Ephesians 5:1, Ephesians 5:2).
4. We ought not, without clearest evidence, to suspect of selfish motives those who in doing good secure for themselves present reward. It is to be hoped that only few are like the contributor to some charity who, being asked whether he wished his gift to be published, replied, "Why do you suppose I gave it to you?" And when the motives are not clearly revealed, it is often as just as it is charitable to give credit for the best.—G.W.
2 Samuel 2:26
Longing for the cessation of wars.
"Shall the sword devour forever?" This exclamation of Abner respecting the pursuit of his discomfited troops by the conquering troops of Joab, has often been uttered in respect to war in general. As so employed it expresses horror of war, and impatient longing for its final termination.
I. THE QUESTION. The feelings which it indicates are excited in view of:
1. The nature of war. The mutual slaughter of each other by those who are "brethren." This aspect of the slaughter of one part of the chosen people by another presented itself to Abner. But in the light of Christianity all men are brothers, and war is a species of fratricide. They are all children of God, brethren of Christ, redeemed by his blood, and capable of sharing his eternal glory and blessedness. In this view of war, not only the actual conflicts, but all the elaborate preparations made for them, appear very dreadful
2. Its causes. "Whence come wars and fightings among you? come they not hence, even of your lusts?" (James 4:1). The evil passions of men are their cause—lust of territory, of dominion, of glory, of money; the spirit of revenge and retaliation; even the love of excitement and adventure. Not less, but if possible more hideous, is the cool, calculating policy of rulers, which sets armies in motion with no regard to the lives which it sacrifices or the misery it occasions; or, again, the desire for active service, with its opportunities of distinction, promotion, and other rewards, which springs up amongst the officers, if not the rank and file, of standing armies, and which takes no thought of the dreadful evil which "active service" inflicts.
3. Its effects. "Shall the sword devour forever?" War is like a huge wild beast which "devours." It eats up human beings by thousands or tens of thousands at a time. It was a small consumption of men which took place in the battle and pursuit of which this question was first used. Only twenty men had fallen on the one side, and three hundred and sixty on the other. Modern wars "devour" on a far greater scale, partly in actual battle, more from wounds received in battle, and from the diseases which the hardships of war produce. War not only devours men in vast numbers, and thus occasions incalculable sorrow and misery; it consumes the substance of nations, the creation of peaceful industry; it wastes their mental and physical energies. And still more sad to contemplate are the moral effects both on the actual combatants and on those who employ them; the hateful passions excited and strengthened, the deterioration of national character produced.
4. Its universal prevalence. Among peoples in every part of the world, in every stage of civilization, and down through every age. However men differ in other respects, they are alike in this practice. Whatever changes take place, this survives. The progress of science and art, of discovery and invention, and of mechanical skill, seems to have no other effect in regard to war than to increase the power of mutual destruction. War lays them all under tribute to enlarge its ability to "devour" and destroy more easily and rapidly, and on a larger scale. In view of all these considerations good men may well sigh and cry, "Shall the sword devour forever?" There have doubtless been wars on which, in spite of all the evils they occasion, lovers of their kind could look with sympathy and satisfaction so far as one party was concerned. Such are wars of defence against unjust aggression, wars undertaken by a people to obtain liberty as against some crushing tyranny, wars against hordes of barbarians who threaten devastation and destruction to hearths and homes, and all that civilized men value. But even in such cases we may well ask—Will it ever be necessary to use so dreadful an instrument as war in the endeavour to obtain rights or abolish wrongs? Will men never be amenable to reason? Must there ever be retained the power to resort to the violent methods of war?
"The cause of truth and human weal,
O God above!
Transfer it from the sword's appeal
To peace and love."
(Campbell.)
II. THE REPLY WHICH MAY BE GIVEN TO THIS QUESTION. No. The sword shall not devour forever. Wars will at length come to a final end.
1. Divine prophecy assures us of this. (Isaiah 2:4; Isaiah 11:6-9; Micah 4:3, Micah 4:4; see also Psalms 72:3, Psalms 72:7; Zechariah 9:10.) Not only shall wars cease, but there shall be such a feeling of universal security that the arts of war shall cease to be learnt.
2. An adequate power for effecting this change is in the world. Christianity—the gospel of Jesus Christ, with the accompanying might of the Holy Spirit. The revelation of God in Christ, especially of the relation of God to all men and his love to all; the redemption effected for all; the precepts of the gospel, inculcating love even to enemies, and the doing good to all; the example of him who was Love Incarnate; the dignity and worth of men, and their relation to each other, as seen in the light of the gospel; the sacred brotherhood into which faith in Christ brings men of all lands; the prospect of a heaven where all Christians will be united in service and blessedness;—these truths go to the root of the evil in the hearts of men. They cannot be truly received without subduing the passions which lead to war, and implanting the affections which insure peace.
3. Experience justifies the hope that this peace-producing power will at length be triumphant. That it will be in operation everywhere, and everywhere effectual. So far as it has been experienced, it has made its subjects gentle, loving, peaceful, more willing to suffer than to inflict suffering. Multitudes exist in the world so ruled by the gospel and the Spirit of Christ, that it is simply impossible they should on any account take to killing each other. What has transformed them can transform others. Let vital Christianity become universal, and peace must be universal too. It is on the way to become universal, though its advance is slow to our view. The effect of Christianity, so far as it has prevailed, on war itself encourages hope. It has become humane in comparison with wars recorded in this Book and in the pages of general history. And amongst civilized nations there is a growing indisposition to resort to war, an increasing willingness to settle their differences by peaceful methods. This is doubtless partly the result of the tremendous costliness and destructiveness of modern warfare, but partly also of the growth of a spirit of reasonableness, equity, and humanity.
In conclusion:
1. Cherish the spirit and principles of peace, i.e. of Christ and Christianity.
2. Endeavour to diffuse them. And do this earnestly and hopefully, with the assurance of a final success in which you will participate joyfully.
3. Use your influence as citizens to discourage war. "And the God of peace shall be with you" (2 Corinthians 13:11).—G.W.
2 Samuel
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