II. MODERATED BY SYMPATHY. "And they told it unto David, and he sent to meet them," etc. Those who, in the way of duty, suffer the reproach of the bad, enjoy the sympathy of the good; and especially of the Master himself:
1. Whose sympathy is inexpressibly precious.
2. Who has suffered the same, and is therefore able to feel with them and for them (2 Samuel 6:20).
3. Who also expresses it in the most appropriate and effectual manner. He regards what is done to them as done to himself, affords them wise and friendly counsel, takes them under his protection, and stands ready to defend and avenge them. "They departed,… rejoicing that they were counted worthy to suffer dishonour for the Name" (Acts 5:41; Acts 16:25; 1 Thessalonians 2:2).
III. REMEDIED BY PATIENCE. "Tarry," etc. They were probably disposed to go up at once to Jerusalem, and proclaim their wrongs; but David, out of consideration for their position in public estimation, bade them remain in obscurity, and "bide their time"—a piece of advice sometimes given (though not always in a like spirit) to persons who are about to attempt something for which they are unfit, on account of their immaturity or want of due preparation; or in which they have already failed.
1. Those who would attain success and honour in any position or enterprise should consider well their ability to accomplish what is necessary for their purpose (Luke 14:28).
2. Inconsiderate and rash endeavours are likely to issue in a result which those who make them neither expect nor desire.
3. The lapse of time soothes many a smart; and the wise and patient employment of it qualifies for and ensures honourable achievements. "Ye have need of patience" (Hebrews 10:36). "Let us learn not to lay too much to heart unjust reproaches; after a while they will wear off of themselves, and turn only to the shame of their authors; while the injured reputation in a little time grows again, as these beards did" (Matthew Henry).
IV. SUCCEEDED BY HONOUR. "And then return" to the holy city, where they would be honoured (instead of being despised) with:
1. The public commendation of the king.
2. The general admiration of the people.
3. All the more because of the indignity and ridicule which they had previously endured.
"If ye are reproached for the Name of Christ, blessed are ye," etc. (1 Peter 4:14); "great is your reward in heaven" (Matthew 5:12).—D.
2 Samuel 10:6-11
(1 Chronicles 19:6-12). (MEDEBA.)
An agreement of mutual help.
"If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will come and help thee" (2 Samuel 10:11).
1. On perceiving the effect of their treatment of David s ambassadors (2 Samuel 10:6; "That they had made themselves odious," 1 Chronicles 19:6), the Ammonites obtained, for "a thousand talents of silver," the aid of the Syrians of Beth-rehob and of Zobah (under Hadarezer, the most powerful of David's adversaries), the King of Maacah and the men of Tob; "who came and pitched before Medeba" (1 Chronicles 19:7), twenty miles southwest cf Rabbah, with their infantry, cavalry, and war chariots. "And the children of Ammon gathered themselves together from their cities" to the capital (Rabbah), and put themselves in battle array before the gate.
2. Hearing of their warlike preparations, David had sent forth "all the host, the mighty men," under Joab (2 Samuel 3:22-30), who now found himself between the two hostile forces; and, selecting a portion of the army, placed himself opposite to the Syrians, whilst he left the rest, under Abishai, to cover his rear and hold the Ammonites in check. He doubtless hoped to defeat the enemy in successive engagements.
3. But fearing a simultaneous attack, he made an agreement with his brother, that if either of them were worsted, the other should hasten to his relief. Such an agreement is prudent, needful, and beneficial among those also who are engaged in spiritual warfare against the enemies of the kingdom of God. It—
I. CONFIRMS AN OBVIOUS DUTY. For it is plainly the duty of brethren:
1. To consider each other's condition, to sympathize with each other's weakness and distress, and not to be concerned about themselves alone. "Not looking each of you to his own things," etc. (Philippians 2:4; 1 Corinthians 10:24).
2. To make use of their power, to "strengthen their brethren," especially when taking part in the same conflict as themselves. The strong should help the weak.
3. To afford them help, opportunely, promptly, with all their might, and even at much sacrifice and hazard to themselves. If the ungodly "helped every one his neighbour; and every one said to his brother, Be of good courage" Isaiah 41:6), much more ought the godly to do the same. "But if ye will not do so, behold ye have sinned against the Lord: and he sure your sin will find you out" (Numbers 32:23). And the agreement to render mutual help in time of need makes the obligation to do so more distinct, impressive, and effective.
II. CONTEMPLATES A POSSIBLE REVERSE. "If the Syrians be too strong for me," etc.; indicating a conviction of:
1. The great power of the enemy and the serious nature of the struggle (1 Samuel 13:1-7). It would he madness to despise them.
2. The possibility of failure in the wisest plans and disappointment in the most sanguine expectations. "We do not hinder our successes by preparing for disappointment." Although those who "contend earnestly for the faith once for all delivered to the saints" cannot be generally and permanently defeated, yet particular organizations, methods, and hopes may be overthrown. None, however strong, can be certain of never needing help; whilst the promise of help furnishes the weak with a special claim to it.
3. The necessity of taking every precaution for repairing defect in the weakest part, lest it should issue in disaster to the whole. "Bear ye one another's burdens, and so fulfil the Law of Christ" (Galatians 6:2).
III. CONDUCES TO SIGNAL SUCCESS. By:
1. Giving them to feel their mutual dependence, and bringing them into closer union in the spirit of a common enterprise.
2. Affording assurance of the advantages arising from cooperation toward a common end. These advantages are inestimable. "Two are better than one … And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken" (Ecclesiastes 4:9-12).
3. Inspiring them with increased confidence arising therefrom; and inciting them to greater individual effort than they might otherwise have put forth on behalf of each other and their common safety, welfare, and honour. Both the Syrians and Ammonites were routed (Isaiah 41:13, Isaiah 41:14). "It was, perhaps, the first time in his life that Hadarezer suffered defeat" (Ewald); and this defeat was followed ere long by another (by David at Helam) still more overwhelming; so that "all the kings that were servants to Hadarezer made peace with Israel, and served them," etc. (Isaiah 41:15-19; 2 Samuel 8:3, 2 Samuel 8:4).—D.
2 Samuel 10:12
(1 Chronicles 19:13). (MEDEBA.)
Martial courage.
"Be of good courage," etc. Human life is a warfare, unavoidable, arduous, enduring; and spiritual life, more especially, is a warfare of a similar kind. In this conflict nothing is more needful than manly or martial courage ("virtue," 1 Peter 1:5). It is that quality of mind which meets difficulty, danger, pain, or death, calmly and fearlessly. It has been reckoned by moralists among the four cardinal virtues (prudence, temperance, fortitude, justice), and, in its highest form, it is often enjoined in the Scriptures. "As it is necessarily requisite to the susception of all other virtues, so it is their main support, guardian, and establishment. Without this, every other virtue is precarious, and lies at the mercy of every cross accident" (J. Norris). "All the noble deeds that have beat their marches through succeeding ages have proceeded from men of courage" (O. Felltham) This brief and significant warlike exhortation of Joab was pitched in a higher key than we might have expected; but the devout feeling which it expressed, though genuine, was probably superficial and transient, passing away with the critical occasion which called it forth. We have now to consider, not the character of the speaker, but the import of his words. They indicate the nature, motive, and pervading principle of godly martial courage; that it should be displayed—
I. IN STRENUOUS OPPOSITION TO THE ENEMIES OF THE KINGDOM OF GOD. "Be strong" (in spirit), "and show yourselves strong" (in action) in your struggle with numerous and powerful foes; not private, but public enemies; not men as such, but as imbued with principles and devoted to practices which are antagonistic to the righteous and beneficent purposes of God; "principalities and powers," etc. (Ephesians 6:12). "Who will rise up for me against the evil doers?" etc. (Psalms 96:1-13:16). There must be:
1. Firm resistance to their attack. "Whom resist steadfast in the faith" (1 Peter 5:9).
2. Patient endurance of the sufferings which such resistance involves. "Here is the patience of the saints."
3. Active endeavour for their defeat and subjection. "The people that do know their God shall be strong, and do exploits" (Daniel 11:32). "Watch ye, stand fast in the faith, quit you like men, be strong" (1 Corinthians 16:13). The chief instrument of this opposition is "the sword of the Spirit." "A humble Christian battling against the world, the flesh, and the devil, is a greater hero than Alexander the Great."
II. FROM SINCERE DESIRE FOR THE WELFARE OF THE PEOPLE OF GOD. Not for pay and plunder (like the mercenary Syrians), nor for glory, nor even for personal safety or life; but "for our people" (to whom we are bound by the closest ties), "and for the cities of our God", imperilled by the attack of his enemies and ours. Pro aris et focis. "Thrice is he armed that hath his quarrel just"' This, however, is an appeal, not merely to a sense of justice, but also and chiefly to patriotism and piety, which, in the men of Israel, were inseparably Blended. There is a place for patriotism in the heart of a Christian (1 Samuel 23:1-6). But his love for his country must be held in harmony with and subordination to his love for the Christian brotherhood, united in spiritual fellowship and confined to no nation; "the people of God" (1 Peter 2:9, 1 Peter 2:10), "his inheritance" (Ephesians 1:18), "the Church which is his body" (Ephesians 1:22; Ephesians 5:25; Acts 20:28), the light of the world, and the salt of the earth. "I endure all things for the elect's sakes" (2 Timothy 2:10; Colossians 1:24).
1. The preservation of their faith and holiness, their unity and peace, from corrupting and destructive influences.
2. The maintenance of their privileges and services, their freedom and independence.
3. The promotion of their prosperity and progress.
4. The fulfilment of their purposes, aims, and hopes. "They shall prosper that love thee" (Psalms 122:4-9; Psalms 137:7).
III. WITH STRONG CONFIDENCE IN THE RECEPTION OF THE HELP OF GOD. "And the Lord do that which seemeth him good" (Authorized Version); expressive of humble submission to the Divine will. "It may be understood as the language of:
1. In his readiness to cooperate with us, when we strive against the enemies of his kingdom and for the welfare of his people. "The Lord is on my side, I will not fear."
2. In the sufficiency of his might to strengthen the weakest and overthrow the strongest. "Fear not; for they that be with us are more than they that be with them" (2 Kings 6:16; 1 Samuel 14:1-15).
3. In the certainty of his affording to his faithful servants all the help they need. Even though he should permit a temporary reverse, he will surely give them the victory over all their adversaries. Such confidence is warranted by his relation to them, his regard for them, his express promises, and his past achievements. "The battle is the Lord's." "If God is for us, who is against us?" (Romans 9:31 -39).—D.
HOMILIES BY G. WOOD
2 Samuel 10:2-4
Kindness misinterpreted and ill requited.
"I am for peace; but when I speak, they are for war" (Psalms 120:7). It is not probable that these words were written by David, but they might have been with truth. It does not appear that he desired war with the neighbouring peoples; but for a time he was continually at war with one or other of them. Jealous of the growing greatness and power of Israel under his rule, they sought to humble them, but only to their own discomfiture and subjugation. And as the kingdom extended, more distant nations feared for themselves, and were ready to combine against what seemed the common foe. This is probably the real explanation of the transactions recorded in this chapter, including the most serious struggle which the rising kingdom had had to maintain. Nahash, "the king of the children of Ammon," having died, David, to whom Nahash had in some way shown kindness, sent ambassadors to Hanun, his son and successor, with a message of condolence. But the young king, induced by the princes to regard the ambassadors as spies, who had been sent to obtain such knowledge of the city as might facilitate its overthrow, treated them with the grossest contumely and indecency, and so dismissed them. Hence sprang a deadly war, in which the Ammonites were aided by other and more powerful peoples—a war which taxed to the utmost the strength of Israel, and issued in the complete overthrow of their enemies. The first step in all this commotion and destruction was the false interpretation put upon the kind act of David; and, regarding it as an illustration of a too common evil, we take occasion to remark upon the evil itself—misinterpretation of good deeds.
I. THE CAUSES OF IT.
1. Knowledge of the world. There is so much evil in it, so much evil which conceals itself under the pretence of good; the actions which at first appear good are so often, on closer acquaintance, discovered to be evil; that experience of the world tends to produce a suspicious spirit, which is slow to believe in the reality of goodness in any particular instance, quick to think the worst of the conduct of others, especially of strangers.
2. Evil in one's self. Which may be conscious or unconscious. We are indisposed to believe others to be better than we know ourselves to be; and prone to suspect others of motives we are conscious of indulging ourselves. And, without distinct consciousness, we are influenced in our judgments of others by our own character; and may be so far under the influence of evil as to be blind to the good in others. The cold, selfish, illiberal, cannot credit others with the opposite virtues; but suspect the appearance of them to be only a semblance adopted for some unworthy purpose.
3. Enmity. If on any account we cherish ill will towards another, we are ever ready to think evil rather than good of him; and specially slow to think he can intend good to us. If another has failed to show as high an esteem for ourselves as we think we deserve, our mortified pride is apt to vent itself in depreciation of him. Prejudice is one kind of enmity, more or less virulent. It commonly exists in those of one party in religion or politics towards those of the opposite party, and predisposes them to misinterpret whatever they do.
4. Fear. Which was one of the motives that prompted Hanun and his advisers.
5. Conceit of sagacity. A cheap and easy way of appearing very wise, and of obtaining from some a reputation for wisdom, is to affect to discover unworthy motives in good actions.
6. Bad advisers. Such as those of Hanun. Those who might be otherwise disposed to a just estimate of good deeds will seldom want advisers to poison their minds, if they will listen to them.
II. THE EVIL OF IT.
1. In itself. It is inherently base. It is contrary to:
2. In its effects.
III. HOW IT SHOULD AFFECT US.
1. It should not surprise us. Considering what men are, we should regard it as quite possible that any good we may do will be misrepresented, or at least fail to be duly appreciated and acknowledged even by those whose benefit we seek.
2. It should not deter us from doing good. The great motives for good deeds abide the same. They are quite independent of human appreciation. They should be our chief motives, the hope of approval or suitable return from men occupying a very subordinate position. Let us study and labour to be accepted of God (2 Corinthians 5:9), and be content with his approval, let men think what they may.
3. If men misrepresent our conduct, let us exercise charity towards them, hoping, if we cannot confidently believe, that they have sinned through ignorance or inconsideration rather than ill will. If compelled to vindicate ourselves, let us do it with meekness. We should also reflect whether we have given any occasion in the manner of our conduct for misunderstanding of its real quality; and avoid the error in future. And, if we are really reproached for that which is good, without just occasion, let us be mindful that we are fellow sufferers with our Lord and many of the best men of all ages.
4. Let us be watchful against every temptation to depreciate and misrepresent the good which is practised by others.—G.W.
2 Samuel 10:11, 2 Samuel 10:12
Cooperation, courage, and resignation.
Joab here appears at his best. A great occasion, involving great peril for the army and the kingdom, calls forth, not only his eminent military qualities, but sentiments of piety and religious patriotism worthy of David himself. He presents an example worthy of imitation by commanders of armies; but we take his words as adapted to guide and animate the soldiers of Christ in their warfare against error and sin. They Call attention to three duties incumbent upon individual Christians, the several bands of each division of the Christian army, and the several divisions themselves.
I. MUTUAL HELP. (2 Samuel 10:11.) The servants of Christ are engaged in the endeavour to conquer the world for him, and, in pursuing it, have to fight against enemies of various kinds. In this warfare they ought to cheerfully cooperate, and, as opportunity may arise, help each other. Much mutual assistance they cannot but render, however any might desire to confine the benefits of their activity to their own party. Every hymn book testifies to this. No individual or section can do good work without helping others. But there should be more of conscious and hearty cooperation.
1. Why it should be so.
2. Why it often is not so.
(a) The real nature of the kingdom of Christ. That it is essentially spiritual, consisting in "righteousness and peace and joy in the Holy Ghost;" that "he that in these things serveth Christ is acceptable to God, and approved of men" (Romans 14:17, Romans 14:18); and that in Christ Jesus nothing avails but "a new creature," "faith which worketh by love," and "the keeping of the commandments of God" (Galatians 6:15; Galatians 5:6; 1 Corinthians 7:19).
(b) The essential qualities of Christ's soldiers, which are not the dress they wear, nor the particular drill to which they are accustomed, but love and loyalty to Christ.
3. Who should take the lead in effecting cooperation? Joab addresses Abishai, his fellow commander; and it is just the leaders and commanders in Christ's army who should be foremost in promoting a good understanding between its various bands, and inducing them to work together. But, alas! they are often foremost in promoting alienation and separation. The people are frequently more disposed to be friendly towards each other than the clergy.
II. COURAGE. (2 Samuel 10:12.) In war this is essential to success. In the Christian warfare it is not so obviously or universally required. It is, however, still required in many cases. When unpopular truth has to be proclaimed, when strongholds of sin or superstition have to be assailed, when the evangelization of barbarous tribes is attempted, or perilous climates have to be encountered, the Christian soldier must be prepared to endure hardship, suffering, or death. Even the ridicule which not unfrequently assails the earnest Christian calls for a good deal of courage. Joab sought to inspire his brother, and through him the soldiers under his command, with courage, by reminding him that it was "for our people, and for the cities of our God," that they were about to fight. In like manner Christians may be exhorted to "be of good courage" and "play the men" for the Church of God, and for the sake of the world which they aim to conquer for Christ. Joab might have added, "for our king;" and the strongest and most animating consideration for us is that we are witnessing and working and fighting for our great King, the Lord Jesus Christ. He is worth living for, suffering for, dying for. He has gone before us in the labour and the suffering. He is present with us. His eye is upon each of us. He will overlook no true-hearted soldier of his when he distributes the rewards of victory. "If we suffer, we shall also reign with him" (2 Timothy 2:12).
III. RESIGNATION. Those who engage in war, though they may hope for victory, must be prepared for defeat. "The battle" is not always "to the strong" (Ecclesiastes 9:11) or the brave. Nor in the better warfare can we "command success" in this or that particular encounter, however faithful or brave or zealous we may be. We are to recognize, like Joab, that "the Lord" is over all, and be content that he should "do that which seemeth him good." Not that we are required to be resigned to ultimate failure, for we are assured of final and complete victory.
"The saints in all this glorious war
Shall conquer, though they're slain."
Nor are the courage and devotedness of any single soldier lost. All the faithful contribute to the final triumph, and all shall unite in the song of victory, "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ." "Alleluia: for the Lord God omnipotent reigneth!" "And he shall reign forever and ever" Revelation 11:15; Revelation 19:6).—G.W.
2 Samuel
2 Samuel 10 - 2-samuel-10 - worlddic.com