{"id":10920,"date":"2022-09-24T03:47:30","date_gmt":"2022-09-24T08:47:30","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-chronicles-191\/"},"modified":"2022-09-24T03:47:30","modified_gmt":"2022-09-24T08:47:30","slug":"exegetical-and-hermeneutical-commentary-of-1-chronicles-191","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-1-chronicles-191\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 1 Chronicles 19:1"},"content":{"rendered":"

Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead. <\/i><\/b><\/h3>\n

1<\/strong>. after this<\/em> ] The war with Ammon has already been referred to by anticipation in 1Ch 18:11<\/span>.<\/p>\n

Nahash<\/em> ] Probably not the Nahash mentioned 1Sa 11:1<\/span>.<\/p>\n

Ammon<\/em> ] The Ammonites were a kindred race to the Hebrews, being descended according to tradition from Lot, the nephew of Abraham; cp. Deu 2:19<\/span>. The two Ammonite names here given are pure Hebrew, Nahash<\/em> (= “Serpent”) and Hanun<\/em> (= “Favoured, Fortunatus”); the Ammonite language, like the Moabite, was probably near akin to Hebrew.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

Compare the marginal references and notes. The writer here adds one or two touches, and varies in one or two of the numbers.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

1Ch 19:1-5<\/span><\/p>\n

And David sent messengers to comfort him concerning his father.<\/em><\/p>\n<\/p>\n

The menage of condolence<\/strong><\/p>\n


I. <\/strong>The generous message of David.<\/p>\n

1. <\/strong>In its <\/strong>accession.<\/p>\n

2. <\/strong>In its form.<\/p>\n


II. <\/strong>The disgraceful treatment of Davids messengers. Shaving their beards and shortening their garments, a double insult in the East, where long beards and long garments are badges of honour. Many Orientals would rather die than lose their beards (signs of dignity and ornaments of freedom), and Turks used to regard beardless Europeans as runaway slaves.<\/p>\n


III. <\/strong>The considerate kindness for the disgraced messengers. (J. Wolfendale.<\/em>)<\/p>\n<\/p>\n

Thinkest thou that David doth honour thy father.
<\/strong><\/p>\n

Suspicions<\/strong><\/p>\n

Dont be suspicious. Some people think they are very clever in finding out what is wrong where no one else sees anything amiss, and these often make themselves very ridiculous. Tennyson, when a young man, was walking through Wales, on his way back from the Continent, and turned into a little wayside inn, where an old man sat by the fire, and asked many questions in s very suspicious fashion. Are you from the army? Not from the army? Then where do you come from? he bluntly asked at last. I am just come from the Pyrenees, said the poet. Ah, I knew there was a something! was the knowing clincher of the old man. Could anything have been more ridiculous? Dont be suspicious; think the best, believe the best, love the best; remember that everybody finds just what he seeks. You will always find a something if it is a something you are seeking, but you will also always find what is good and beautiful if you are in search of that. (J. Reid Howatt.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

CHAPTER XIX <\/P>

David sends a congratulatory message to Hanun, king of Ammon,<\/I><\/P>

1, 2.<\/P>

He treats the messengers with great incivility<\/I>, 3, 4.<\/P>

David is exasperated, but condoles with the degraded<\/I><\/P>

messengers<\/I>, 5.<\/P>

The Ammonites prepare for war, and hire<\/I> thirty-two thousand<\/P>

chariots, and besiege Medeba<\/I>, 6, 7.<\/P>

David sends Joab to attack them; he defeats the Syrians and<\/I><\/P>

Ammonites<\/I>, 8-15.<\/P>

The discomfited Syrians recruit their army, and invade David’s<\/I><\/P>

territories beyond Jordan; he attacks them, kills Shophach<\/I><\/P>

their general,<\/I> seven thousand charioteers, and<\/I> forty thousand<\/P>

of their infantry<\/I>, 16-18.<\/P>

The Syrians abandon the Ammonites and make a separate peace<\/I><\/P>

with David<\/I>, 19. <\/P>

NOTES ON CHAP. XIX<\/P>

<\/P>

Verse 1<\/span>. Now it came to pass<\/B><\/I>] See the same history, 2Sa 10:1<\/span>, &c., and the notes there.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

Of all the contents of this chapter, see the notes on 2Sa 10<\/span>, where we have the same things, and almost the very same words. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

1. after this<\/B>This phraseseems to indicate that the incident now to be related took placeimmediately, or soon after the wars described in the precedingchapter. But the chronological order is loosely observed, and theonly just inference that can be drawn from the use of this phrase is,that some farther account is to be given of the wars against theSyrians. <\/P>

Nahash the king of thechildren of Ammon died<\/B>There had subsisted a very friendlyrelation between David and him, begun during the exile of the former,and cemented, doubtless, by their common hostility to Saul.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

The same phenomena are met with in the detailed account of the Ammonite-Syriac war, 1Ch 19:1-2<\/span>; 1Ch 20:3<\/span>, as compared with 2 Sam 10:1-11:1, and 2Sa 12:26-31<\/span>. In 1Ch 19:1<\/span> the omission of the name after is merely an oversight, as the omission of the name in 2Sa 10:1<\/span><\/em> also is. In 1Ch 19:3<\/span> there is no need to alter into , 2Sa 10:3<\/span>, although the expression in Samuel is more precise. If the actual words of the original document are given in Samuel, the author of the Chronicle has made the thought more general: “to search and to overthrow, and to spy out the land.” Perhaps, however, the terms made use of in the original document were not so exact and precise as those of the book of Samuel. In 1Ch 19:6<\/span>, 1Ch 19:7<\/span>, at least, the divergence from 2Sa 10:16<\/span> cannot be explained otherwise than by supposing that in neither of the narratives is the text of the original document exactly and perfectly reproduced. For a further discussion of the differences, see on 2Sa 10:6<\/span>. The special statement as to the place where the mercenaries encamped, and the Ammonites gathered themselves together from out their cities (1Ch 19:7<\/span>), is wanting in 2nd Samuel. The city Medeba, which, according to Jos 13:16<\/span>, was assigned to the tribe of Reuben, lay about two hours southeast from Heshbon, and still exists as ruins, which retain the ancient name Medaba (see on Num 21:30<\/span>). In 1Ch 19:9<\/span>, , “outside the city” (i.e., the capital Rabbah), more correct or exact than (2Sa 10:8<\/span>). On , as compared with (2Sa 10:17<\/span>), cf. the discussion on 2Sa 10:16-17<\/span>.<\/p>\n

Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n

Ill Usage of David’s Servants.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1037.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/P> <\/TD> <\/TR> <\/TABLE>

      1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.   2 And David said, I will shew kindness unto Hanun the son of Nahash, because his father shewed kindness to me. And David sent messengers to comfort him concerning his father. So the servants of David came into the land of the children of Ammon to Hanun, to comfort him.   3 But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? are not his servants come unto thee for to search, and to overthrow, and to spy out the land?   4 Wherefore Hanun took David’s servants, and shaved them, and cut off their garments in the midst hard by their buttocks, and sent them away.   5 Then there went certain,<\/I> and told David how the men were served. And he sent to meet them: for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then<\/I> return.<\/P>

      Let us here observe, 1. That is becomes good people to be neighbourly, and especially to be grateful. David will pay respect to Hanun because he is his neighbour; and religion teaches us to be civil and obliging to all, to honour all men, and to be ready to do all offices of kindness to those we live among; nor must difference in religion be any obstruction to this. But, besides this, David remembered the kindness which his father showed to him. Those that have received kindness must return it as they have ability and opportunity: those that have received it from the parents must return it to the children when they are gone. 2. That, as saith the proverb of the ancients, Wickedness proceedeth from the wicked,<\/I> 1 Sam. xxiv. 13<\/I><\/span>. The vile person will speak villany, and the instruments of the churl will be evil, to destroy those with lying words that speak right,<\/I>Isa 32:6<\/span>; Isa 32:7<\/span>. Those that are base, and design ill themselves, are apt to be jealous and to suspect ill of others without cause. Hanun’s servant suggested that David’s ambassadors came as spies, as if so great and mighty a man as David needed to do so mean a thing (if he had any design upon the Ammonites, he could effect it by open force, and had no occasion for any fraudulent practices), or as if a man of such virtue and honour would do so base a thing. Yet Hanun hearkened to the suggestion, and, against the law of nations, treated David’s ambassadors villainously. 3. Masters ought to protect their servants, and with the greatest tenderness to concern themselves for them if they come by any loss or damage in their service. David did so for his ambassadors, v.<\/I><\/span> 5<\/span>. Christ will do so for his ministers; and let all masters thus give unto their servants that which is just and equal.<\/I><\/P>

<\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

see note on: 2Sa 10:1<\/span><\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES.] After this<\/em> other wars with Ammon and Aram. The chapter corresponds with 2 Samuel 10<\/span>.<\/p>\n

1Ch. 19:1-5<\/span><\/em>.Insult to Davids messengers. Nahash<\/em> (1Sa. 11:1<\/span>; 2Sa. 10:1<\/span>). Kindness<\/em>, N. friendly with David, and an enemy to Saul. Comfort<\/em>, condole him. Search<\/em> thy capital. Shaved<\/em> half the face. The beard greatly valued in East, to violate it the greatest insult. Tarry<\/em> in seclusion till the mark of disgrace had disappeared.<\/p>\n

1Ch. 19:6-7<\/span><\/em>.Ammon and Syria war with David. Odious<\/em>, Israel universally roused to avenge the insult. Talents<\/em>, equal to 342,100; to procure the help of foreign mercenaries. Chariots<\/em>, also riders, or cavalry, accustomed to fight on horseback or in chariots, and occasionally on foot. Accepting this as the true rendering, the number of hired auxiliaries mentioned in this passage agrees exactly with the statement in 2Sa. 10:6<\/span> (cf.<\/em> Davidsons<\/em> Hermeneutics, p. 552).<\/p>\n

1Ch. 19:8-15<\/span><\/em>.Joab defeats Ammon. Host<\/em>, the whole forces of Israel engaged in this war. Beset by Ammonites in front and by Syrians behind, Joab resolves to attack the latterthe more numerous and formidable hostwhile he directed Abishai, with a suitable force, to attack the Ammonites (1Ch. 19:12-13<\/span>). This brief address appeals to the courage, patriotism, and religion of his men. 1Ch. 19:15<\/span>. Mercenaries defeated, the courage of the Ammonites failed, they took flight and entrenched themselves within fortified walls.<\/p>\n

1Ch. 19:16-19<\/span><\/em>.Second victory over Aram. River<\/em>, Euphrates. Shophach<\/em> (2Sa. 10:15-19<\/span>). Seven thousand<\/em> (cf.<\/em> 2Sa. 10:18<\/span>). Either the text in one of the books is corrupt (Keil, Davidson<\/em>), or the accounts must be combined (Kennicott, Houbigant, Calmet<\/em>) [Jamieson<\/em>]. 1Ch. 19:19<\/span>. Servants<\/em>, tributaries.<\/p>\n

HOMILETICS<\/em><\/p>\n

THE MESSAGE OF CONDOLENCE.1Ch. 19:1-5<\/span><\/em><\/p>\n

Nahash, a neighbourly king, friendly with David in the days of Saul, and perhaps congratulated him on accession to the throne. Hanun, son of Nahash, succeeded after his fathers death. To him David sent an embassy of condolence. <\/p>\n

I. The generous message of David.<\/strong> Gratitude not absorbed by death. Expressions of sympathy needful. Nothing worthier than to requite kindness with thanks. <\/p>\n

1. In its occasion<\/em>. A time of bereavement and sorrow when such a message is seasonable. <\/p>\n

2. In its form<\/em>. The customary method of sending courtiers to condole with friends in loss or suffering. But Hanuns loss was Davids loss. A true friend valued by relatives and neighbours, honoured in death and memory. <\/p>\n

II. The disgraceful treatment of Davids messengers.<\/strong> If suspected, they might have been dismissed civilly, or kept in honourable custody till the truth was known. They were treated with the greatest indignity. Shaving their beards and shortening their garments a double insult in the East, where long beards and long garments are badges of honour. Many Orientals would rather die than lose their beards (signs of the dignity and ornament of freedom), and Turks used to regard beardless Europeans as runaway slaves. <\/p>\n

III. The considerate kindness for the disgraced messengers.<\/strong> Tarry at Jericho, &c. The first place they reached in Canaan, a private village, where they might remain until fit to appear in public. Men of that character must not be seen dishonoured and unfit for duty. Character gives influence, commands admiration, and is the real power of men. Men of character are the conscience of society to which they belong [Emerson<\/em>]. If character be lost, then nothing left worth saving. Ever be concerned for good character. Preserve and keep that from dishonour and impurity.<\/p>\n

AVENGING AN INSULT.1Ch. 19:6-19<\/span><\/em><\/p>\n

Israel roused by the insult. The Ammonites knew that they had made themselves odious to David, and both sides prepared to engage in foolish war. <\/p>\n

I. Insult springing from slight provocation.<\/strong> Hanun seems bereft of wisdom, acted most foolishly, and brought ruin to himself and his nation. Woe to thee, O land, when thy king is a child. <\/p>\n

1. From a suspicious mind<\/em>. Embassy treated as spies. Wicked men measure others by themselves, and put an evil construction upon the best intention. Bp. Patrick well says, 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. <\/p>\n

2. From advice of jealous princes<\/em>. Thinkest thou that David doth honour thy father? Nothing of the kind. They are come to inspect the capital, spy the land, and prepare for its conquest. These princes were jealous of the mighty growth of Davids kingdom, counselled the adoption of a hostile policy, and conveyed slight reproach in their question. The king was influenced, and the insult committed. <\/p>\n

II. Insult leading to unjust war.<\/strong> This war, like many others, commenced by a wrongdoer, and might have been avoided by an honourable apology or better understanding. One evil leads to another. When men begin a quarrel, they know not where it will end. It is one of the mad principles of wickedness, says Bp. Hall, that it is wickedness to relent, and rather to die than yield. Even ill causes, once undertaken, must be upheld, although with blood; whereas the gracious heart, finding his own mistaking, doth not only remit of an ungrounded displeasure, but studies to be revenged of itself, and to give satisfaction to the offended. <\/p>\n

III. War terminating in disgraceful overthrow.<\/strong> Syrians from three places hired and headed by powerful men, fought with chariots, cavalry, and infantry. A vigorous attack was made, and they fled, as often happens, says Bp. Patrick, with those that fight for pay alone, without respect to the cause. <\/p>\n

1. Defeat most humiliating<\/em>. Syrians first fled, and the Ammonites soon followed, without fighting at all. They retreated to the city, but stone walls are no defence without stout hearts. <\/p>\n

2. Defeat most complete<\/em>. The commander was killed, thousands were slain. Vassal princes submitted to David, and the Syrian nation forsook their allies, and became tributary to Israel. Persistence in evil-doing is sure to ruin. Strife spreads. One angry word leads to another. One look of revenge, one act of resentment, will kindle a fire that may set a neighbourhood or a nation into flame. Therefore leave off contention before it be meddled with.<\/p>\n

Contention, like a horse<\/p>\n

Full of high feeding, madly hath broke loose,
And bears all before him [Shakespeare<\/em>].<\/p>\n

THE WAR CRY.1Ch. 19:10-13<\/span><\/em><\/p>\n

The enemy appeared on the field, divided their forces, the Syrians in front and the Ammonites behind Joab. But, like an expert commander, he picked out the best soldiers to engage the Syrians, the strongest and most valiant. He gave a spirited address to his army, set a brave example, and left the issue with God.<\/p>\n

I. The purpose for which they fought.<\/strong> Not for aggressive or ambitious purposes. For the cause of humanity, for our people; for religious freedom and the cause of God, and for the cities of our God. <\/p>\n

II. The<\/strong> method in which they fought.<\/strong> Success always depends upon certain conditions. Joab owed his victory partly to sagacious command. <\/p>\n

1. A wise economy of forces<\/em>. Bravest in front, and less trained for less important work. A strong reserve force, not all concentrated on a given place. Naseby lost to Charles by Rupert pursuing fugitives too far. The king on the point of overpowering Fairfax. Cromwell hastened to his chief and decided the battle. Charles cried in vain to rally his men, One more charge and we recover the day. In the battle of life we should direct our physical and mental powers wiselyever seek to have strength reserved for the evil day. <\/p>\n

2. A determination to render mutual help<\/em>. If Syrians be too strong for me, then thou shalt help me, &c. Unity and hearty co-operation essential. The strong should ever be ready to help the weak. Solitude is selfishness and death in moral warfare. Two are better than one. For if they fall, the one will lift up his fellow; but woe to him who is alone when he falleth. <\/p>\n

III. The spirit in which they fought.<\/strong> Joabs advice admirable, though not always practised by himself. He shared Davids powers, but not Davids piety. <\/p>\n

1. A spirit of exalted courage<\/em>. Let us behave ourselves valiantly (1Ch. 19:13<\/span>). Brave words from a brave heart. A good leader must, out of his own abundance, put life and spirits into all others; if a lion lead sheep into the field, there is hope of victory [Bishop Hall<\/em>]. Play the man, Latimers motto; let it be ours in all conflicts and departments of life. Idlers, dreamers, and irresolute never win anything. Be of good courage, and let us play the men for our people (2Sa. 10:12<\/span>). <\/p>\n

2. A spirit of true patriotism<\/em>. Personal glory and family reputation powerful motives. But when a country must be defended and a people delivered, then a true spirit required. Remember the Lord which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses. <\/p>\n

3. A spirit of submission to God<\/em>. Let the Lord do that which is good in his sight (1Ch. 19:13<\/span>). An element of uncertainty in all events. Here an expression of confidence, not despair, nor fatalism. The heraldic motto on a broken helmet in Battle Abbey most suitable, Lespoir est ma force. Diligently prepare, bravely enter the battle, and humbly submit to God. The fortune of war not in our hands, but Gods. The race is not to the swift, nor the battle to the strong.<\/p>\n

HOMILETIC HINTS AND SUGGESTIONS<\/em><\/p>\n

1Ch. 19:2<\/span>. David said<\/em>. Let Hanun be as graceless as he will, David will show himself gracious by being grateful. The same Greek word (charis<\/em>) signifieth both grace and gratitude. Neither doth the ill success he had argue that he did amiss, as Pellican will have it, for duty is to be done, however it speed or take with wicked persons. What if Hanun were a heathen king? Might not his friendship be therefore sought? might not his fathers courtesy be requited? If a very dog fawn upon us we stroke him on the head, and clap him on the side; much less is the common band of humanity untied by grace [Trapp<\/em>].<\/p>\n

1Ch. 19:4-7<\/span>. One false step leadeth to another<\/em>. One injustice produces another, and drags men on irretardably to destruction by the resulting chain of sins and injustices. The King of Ammon, with sinful levity, lends his ear to the liars and calumniators that surround him; thence comes the most outrageous insolence towards Davids ambassadors, and the most abusive insult to the whole people of Israel; on this follows the hasty preparation and provocation of a wholly unjust, wicked war; therein the princes are forced to take part, and so to stake their land and people. The end is complete destruction [Lange<\/em>].<\/p>\n

1Ch. 19:8-15<\/span>. Joabs word to Abishai is a prelude to the Lords word to Peter: Strengthen thy brethren. Heroic bravery in the war is to be combined<\/p>\n

1. With the recognition<\/em> of those most sacred possessions and ends<\/em> for which the struggle is to be made; thereby it is consecrated; and <\/p>\n

2. With humble, trustful submission<\/em> to the will of the Lord;<\/em> thereby it is preserved from temerity and presumptuousness. The war is a just and holy one, undertaken for the defence of the possessions received from God, to guard the honour of God, and in the name of God [Ibid.<\/em>]. 1Ch. 19:13<\/span>. Bravery in battling for the highest object<\/em>. <\/p>\n

1. It is rooted<\/em> in fidelity<\/em> to God and to our brethren the people<\/em> of God. <\/p>\n

2. It is proven<\/em> by devotion<\/em> of body and soul and the whole life to the aims of the kingdom<\/em> of God. <\/p>\n

3. It is sanctified<\/em> by unconditional submission<\/em> to the purposes and doings of the will<\/em> of God [Ibid.<\/em>]. Let us behave ourselves, &c.<\/em> United help by advice, sympathy, and hearty co-operation in contending for truth and Christ in the world. United we stand, divided we fall.<\/p>\n

ILLUSTRATIONS TO CHAPTER 19<\/p>\n

1Ch. 19:2<\/span>. Kindness<\/em>. How unsuitable is it for us, who live only by kindness (Tit. 3:4-7<\/span>), to be unkind! [Edwards<\/em>].<\/p>\n

1Ch. 19:3<\/span>. Thinkest thou<\/em>. To think well is the way to act rightly [Paley<\/em>]. It is an easy thing to pick a quarrel where we intend a mischief [Bishop Hall<\/em>]. Upright simplicity is the deepest wisdom, and perverse craft the merest shallowness [Barrow<\/em>].<\/p>\n

1Ch. 19:12<\/span>. Unity and unanimous movement<\/em>. The strength of the Church is, not as an army of irregular soldiers, regiments in loose disorder, unconnected with each other, but when she goeth forth by bands<\/em> (Pro. 30:27<\/span>) united, concentrated, well disciplined, every officer at his post, every soldier in his ranks, each under rule, helpful to each other, and to their great cause! When shall it once be? Lord, heal our unhappy divisions. Unite our energies in one holy bond of Truth and Peace, of Faith and Charity [Bridges<\/em>].<\/p>\n

1Ch. 19:16-18<\/span>. Syrians defeated a second time<\/em>. So incurable is the folly and wickedness of some men that, though to reproofs and chidings you should add stripes and blows, they would not grow wiser and better. An obstinate man does not hold opinions, they hold him [Pope<\/em>]. Stiff in opinion, always in the wrong [Dryden<\/em>].<\/p>\n

You may as well<\/p>\n

Forbid the sea for to obey the moon,
As, by oath remove, or counsel shake
The fabric of his folly [Shakespeare<\/em>].<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

LESSON NINE 19-20<\/strong><\/p>\n

ISRAELS CONFLICT WITH AMMON THE CONQUEST OF THE PHILISTINES<\/p>\n

11. VICTORY OVER AMMON AND SYRIA (1Ch. 19:1-19<\/span>)<\/p>\n

INTRODUCTION<\/strong><\/p>\n

The conflict with the Ammonites was one of the most critical in which David was ever involved. During this encounter David sinned with Bathsheba and opened the door to numerous troubles which plagued him until he died. He was a great king, but he failed God in this Bathsheba incident.<\/p>\n

TEXT<\/strong><\/p>\n

1Ch. 19:1<\/span>. And it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead. 2. And David said, I will show kindness unto Hanun the son of Nahash, because his father showed kindness to me. So David sent messengers to comfort him concerning his father. And Davids servants came into the land of the children of Ammon to Hanun, to comfort him. 3. But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honor thy father, in that he hath sent comforters unto thee? Are not his servants come unto thee to search, and to overthrow, and to spy out the land? 4. So Hanun took Davids servants, and shaved them, and cut off their garments in the middle, even to their buttocks, and sent them away. 5. Then there went certain persons, and told David how the men were served. And he sent to meet them; for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return.<\/p>\n

6. And when the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Aram-maacah, and out of Zobah. 7. So they hired them thirty and two thousand chariots, and the king of Maacah and his people, who came and encamped before Medeba. And the children of Ammon gathered themselves together from their cities, and came to battle. 8. And when David heard of it, he sent Joab, and all the host of the mighty men. 9. And the children of Ammon came out, and put the battle in array at the gate of the city: and the kings that were come were by themselves in the field.
10. Now when Joab saw that the battle was set against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrains. 11. And the rest of the people he committed into the hand of Abishai his brother; and they put themselves in array against the children of Ammon. 12. And he said, If the Syrains be too strong for me, then thou shalt help me; but if the children of Ammon be too strong for thee, then I will help thee. 13. Be of good courage, and let us play the man for our people, and for the cities of our God: and Jehovah do that which seemeth him good. 14. So Joab and the people that were with him drew nigh before the Syrians unto the battle; and they fled before him. 15. And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai his brother, and entered into the city. Then Joab came to Jerusalem.
16. And when the Syrians saw that they were put to the worse before Israel, they sent messengers, and drew forth the Syrians that were beyond the River, with Shophach the captain of the host of Hadarezer at their head. 17. And it was told David; and he gathered all Israel together, and passed over the Jordan, and came upon them, and set the battle in array against them. So when David had put the battle in array against the Syrians, they fought with him. 18. And the Syrians fled before Israel; and David slew of the Syrians the men of seven thousand chariots, and forty thousand footmen, and killed Shophach the captain of the host. 19. And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and served him: neither would the Syrians help the children of Ammon any more. <\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(1) Now it came to pass after this.<\/strong>The same phrase as at 1Ch. 18:1<\/span>; it has no chronological significance (see Note there). The conflict with Ammon, which has been glanced at in 1Ch. 18:11<\/span>, is now to be described at length (1Ch. 19:1<\/span> to 1Ch. 20:3<\/span>), and in connection therewith the overthrow of Hadadezer (1Ch. 18:3-8<\/span>) is again related, with additional details.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

David’s Messenger’s Shamefully Treated<\/p>\n

v. 1. Now it came to pass after this,<\/strong> the exact time not being given, but supposedly soon after the wars just described, that Nahash, the king of the children of Ammon died,<\/strong> the same one who had been defeated by Saul, 1 Samuel 11, but had somehow lived in friendship with David, and his son reigned in his stead. <\/p>\n

v. 2. And David said,<\/strong> either in his councilor in deliberating the matter with himself, I will show kindness unto Hanun, the son of Nahash, because his father showed kindness to me,<\/strong> at some time during David’s exile, while Saul was seeking his life. And David sent messengers to comfort him concerning his father,<\/strong> to express the cordial sympathy of a neighboring ruler, as custom required. So the servants of David,<\/strong> his official ambassadors, came into the land of the children of Ammon to Hanun to comfort him,<\/strong> to transmit David’s message of condolence to him. <\/p>\n

v. 3. But the princes of the children of Ammon,<\/strong> the king’s chief advisers, said to Hanun, Thinkest thou that David doth honor thy father,<\/strong> the emphasis being upon this honoring, the sincerity of which the courtiers questioned, that he hath sent comforters unto thee? Are not his servants come unto thee for to search and to overthrow and to spy out the land?<\/strong> They falsely ascribed such base motives to David and to his ambassadors, as though they were making this visit merely a pretext, their real object being a careful examination of the city and its fortifications, for the purpose of taking it. <\/p>\n

v. 4. Wherefore Hanun took David’s servants,<\/strong> although they were his personal representatives, and shaved them,<\/strong> that is, the one side of their beard, a mocking disfigurement, 2Sa 10:4<\/span>, and cut off their garments in the midst hard by their buttocks, and sent them away,<\/strong> thus heaping one of the grossest insults upon them which the Oriental mind can conceive of. <\/p>\n

v. 5. Then there went certain and told David how the men were served,<\/strong> for they themselves were too deeply disgraced to appear in public. And he sent to meet them; for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown,<\/strong> Jericho being the first city on the west side of the river to be reached by them, and then return,<\/strong> namely, to Jerusalem; for it was only then that they could with propriety return to court. Many a person has been seriously harmed in his good name by the foolish suspicions cast upon him by evil-thinking men. <\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

EXPOSITION<\/strong><\/p>\n

This chapter runs very closely parallel with 2Sa 10:1-19<\/span>; a chapter also of nineteen verses. The slight differences between them avail to make one or the other narrative a little clearer or a little fuller. The time is only marked, as in the first verse of the preceding chapter, by the too general formula, “after this.” Between the last verse of the preceding chapter and the first of this, we find interposed, in the Book of Samuel, the account of David’s thoughts and deeds of kindness “for Jonathan’s sake” to Mephibosheth “of the house of Saul,” who was a son of Jonathan, though apparently not personally known at present to David.<\/p>\n

The chapter gives an account of David’s war with Ammon and Aram allied temporarily, and the ungracious cause of the warthe insult put upon David’s messengers, when sent on a mission of kindly and sincere condolence, on occasion of the death of Nahash, King of Ammon. Some think that the contents of this chapter are in reality a narration at greater length and in fuller detail, belonging to the space occupied by 2Sa 10:3-13<\/span> of last chapter. They would, in like manner, identify 2Sa 10:1-19<\/span> with 2Sa 8:3-13<\/span>.<\/p>\n

1Ch 19:1<\/span><\/strong><\/p>\n

Nahash<\/strong>. It is possible that this may be the Nahash of 1Sa 11:1<\/span>, 1Sa 11:2<\/span> and 1Sa 12:12<\/span>, who, being signally defeated by Saul, may have been the more inclined to show partiality to David. But it would appear that nearly sixty years had elapsed, and if so, it must be held very unlikely, and would point to the conclusion that it was his son whose death is here in question. With this the statement of Josephus (‘Ant.,’ 1Sa 6:5<\/span>, 3), would tally, which says that the Nahash of 1Sa 11:1-15<\/span>. was killed in the destruction of the Ammonite army then wrought by Saul. Possibly the word “Nahash” was the official title of kings of the Ammonites (and, though considering its signification, i.e. serpent<\/em>, <\/em>scarcely a flattering one from a modern point of view, yet this is overruled by the association of the attribute of wisdom <\/em>with the serpent in olden time, of which we have more than a trace in Mat 10:16<\/span>), as “Pharaoh” of kings of Egypt, etc.<\/p>\n

1Ch 19:2<\/span><\/strong><\/p>\n

Because his father showed kindness to me<\/strong>. The instance of kindness here alluded to is not recorded. There may have been many opportunities and calls for it during David’s persecuted life, and when the Ammonite king would feel a motive beyond any intrinsic goodness of heart to “show kindness” to the youth who was Saul’s object of hatred. It is, however, very remarkable that we find a genuine kindliness towards David still cleaving to the succession of Ammonite kings, even after the events of this chapter (2Sa 17:27-29<\/span>). Hanna. Nothing else is known of this Hanun<\/strong>. Though here the name of an Ammonite king, we find it in Neh 3:13<\/span>, Neh 3:30<\/span>, the name of two of those who helped repair the city. The Assyrian Inscriptions <\/em>contain the name as that of a Philistine king, tributary to Tiglath-pileser (see ‘Speaker’s Commentary’).<\/p>\n

1Ch 19:3<\/span><\/strong><\/p>\n

Thinkest thou that David<\/strong>, etc.? The Hebrew is, “In thine eyes doth David?” The order of to overthrow, and to spy out<\/strong> is reversed in Samuel.<\/p>\n

1Ch 19:4<\/span><\/strong><\/p>\n

The classical scholar will not fail to be reminded, so far as the shaving<\/strong> here spoken of is concerned, of the account contained in Herodotus, 2:121. The parallel place makes the resemblance close, in that it tells us that “one-half of their beards” was shaved. To shave them was an affront to their customs, dignity, and religion: to shave them half added mockery; and to cut off half their garments completed the tale of ignominious and contemptuous insult (Isa 20:4<\/span>). The beard was held almost in reverence by Easterns.<\/p>\n

1Ch 19:6<\/span><\/strong><\/p>\n

Made themselves odious<\/strong>. The Hebrew root of very strong force, , is here employed, and which our Authorized Version translates, both in the parallel place and elsewhere, far more uncompromisingly than here. A thousand talents<\/strong>. Not stated in Samuel. This talent was of three thousand shekels, believed to be equivalent to f342. Mesopotamia. The parallel place has Aram-beth-rehob, instead of our Aram-naharaim <\/em>(“Syria of the Two Rivers,” i.e. <\/em>Tigris and Euphrates; Authorized Version, “Mesopotamia<\/strong>“). From comparing this verso with 1Ch 19:16<\/span>, it may seem probable that those strictly called “of Mesopotamia<\/em>“ <\/em>lent either no aid at first or but very partial. It is observable that the numbers of men supplied by Beth-rehob, Zobah, and Ishtob in the parallel place (viz. thirty-two thousand<\/em>) <\/em>agree with the numbers of this verse, from which we may conclude that, whatever Aram-beth-rehob (probably either Reho-both on the Euphrates, or Rehob last of Lebanon) and Aram-naharaim may strictly <\/em>stand for respectively, they here substantially mean the same. It is possible that the difference is that of a corrupt text or careless copying. The Aram-naharaim (Mesopotamia<\/em>), <\/em>which comes before us first in Gen 24:10<\/span>, passes out of Scripture language after the defeats of this chapterthe tract of country which it designated (some seven hundred miles by twenty to two hundred and fifty) being absorbed, first by Assyria, and afterwards by Babylon. The Assyrian Inscriptions <\/em>reveal the fact that Mesopotamia was the prey of a largo number of small separate tribes at the period of the judges and the early Jewish monarchy, which is quite consistent with the glimpses we hero get of it and its people. Aram-maachah<\/strong> probably designates the tract of country north of East Manasseh, bordering on Palestine, and bounded by the Jordan, Mount Hermon, and on its east, Salcah. Zobah<\/strong> (see 1Ch 18:3<\/span>, note; 1Sa 14:47<\/span>). The parallel place adds also “the men of Ishtob.”<\/p>\n

1Ch 19:7<\/span><\/strong><\/p>\n

Thirty and two thousand chariots<\/strong>. The reading in the parallel place is evidently what is intended. Clearly a stop should follow the numeral, which designates the number of the men under arms. Medeba<\/strong>. Some four miles south-cast of Heshbon (Num 21:30<\/span>; Jos 13:9<\/span>, Jos 13:16<\/span>; Isa 15:2<\/span>), or others give it as nine miles. It is not given in Samuel.<\/p>\n

1Ch 19:9<\/span><\/strong><\/p>\n

The kings<\/strong>. Compare this and 1Ch 19:19<\/span> with 1Ch 19:19<\/span> of the parallel chapter, and also with 1Ch 19:8<\/span> (2Sa 10:19<\/span>, 2Sa 10:8<\/span>).<\/p>\n

1Ch 19:10<\/span><\/strong><\/p>\n

The meaning in brief of this Terse is that, as Joab found there were practically two enemies, and two armies to face, he avoided the mistake of being shut up between them more than necessary, and divided his own hosts. He took the flower of all, under his own command, to face the Syrians in the field, who were the most formidable of the enemy. The rest he put under his brother Abishai, to face the Ammonites at the gate, i.e. <\/em>of the city Medeba. The plan succeeded, for if Abishai had only done as much as hold back the Ammonites awhile, so soon as they saw the Syrians break and flee they knew that Joab and his army would be free to “help” Abishai.<\/p>\n

1Ch 19:15<\/span><\/strong><\/p>\n

Then Joab came to Jerusalem<\/strong>. This is equivalent to saying that, for what he deemed sufficient reasons, Joab did not stay to besiege the Ammonites in the city, within the wails of which they had taken refuge, nor to pursue the Syrians. Hence we find these latter soon made bold to rally and to get additional aid.<\/p>\n

1Ch 19:16<\/span><\/strong><\/p>\n

Beyond the river<\/strong>; i.e.<\/em> the river Euphrates. Shophach<\/strong>. In the parallel place spelt Shobach. <\/em>Of him nothing else is known except his death, as recorded in 1Ch 19:18<\/span> and in 2Sa 10:18<\/span>.<\/p>\n

1Ch 19:17<\/span><\/strong><\/p>\n

Came upon them<\/strong>. The reading of the parallel passage is probably correct, i.e. <\/em>they “came to Helam,” inasmuch as the place is repeated, both in 1Ch 19:16<\/span> and 1Ch 19:17<\/span>. Nothing else, however, is known of Helam. The Septuagint has .<\/p>\n

1Ch 19:18<\/span><\/strong><\/p>\n

Seven thousand<\/strong> men which fought in chariots<\/strong>. The parallel passage has the men of seven hundred chariots. There could not be ton fighting men to a chariot. The reading of Samuel is more likely to be correct than our present reading. Forty thousand footmen<\/strong>. The parallel place shows “horsemen.”<\/p>\n

1Ch 19:19<\/span><\/strong><\/p>\n

Became his servants<\/strong>; i.e. <\/em>his tributaries and vassals.<\/p>\n

HOMILETICS<\/strong><\/p>\n

1Ch 19:1-19<\/span><\/strong>.-The ill work of suspiciousness.<\/strong><\/p>\n

Even when the history and the biography which we come across in Scripture are of a repulsive character, we manifestly have no room to blame the historians, who certainly did not make that history nor invent their biographies, but who did faithfully record in both the manifestations of human nature. On the other hand, we have much for which to be thankful in the comparison of Scripture history and biography with other. Human hearts, human life, make <\/em>history; and according as these are willingly or unwillingly beneath the strong overruling control of Divine providence do they make history that gladdens the heart to read, or that makes ashamed. But for instructiveness much will depend on the selection and the disposition of the material <\/em>of history. And Scripture follows, we doubt not, a perfect rule and wisest guidance in these respects. The sensational is not its guiding principle; certainly the prurient is not; nor that which would affect or even heartily “strive to wind” it<\/p>\n

” too high
For mortal man beneath the sky.”<\/p>\n

It courts not extremes for extremes’ sake, nor gives prominence to the more unusual rather than to that which, by reason of its frequency, would be likely to be the more useful. It cannot be told for how much civilized society has to be thankful that it possesses such models as the biography and history of Scripture afford, and mankind that it is offered such wealth of wisest and most needed instruction. The present chapter is notable for a very simple tale of the weaving of unmitigated mischief by the swift play of that little shuttle, the shuttle of suspicion. Kindness and goodness and wisdomthe works of these are for it <\/em>miserably un<\/em>ravelled; and neither does it do itself <\/em>any good, it incurs swift destruction. This portion of history teaches <\/p>\n

I.<\/strong> THE<\/strong> VITALITY<\/strong> OF<\/strong> THE<\/strong> SEED<\/strong> OF<\/strong> KINDNESS<\/strong>. Whoever Nahash was, some time had elapsed since his kindness to David. For that kindness will have belonged to the time of David’s need. All this is reversed now. Ingratitude would have all the sooner forgotten it, now that David’s circumstances were so altered, had the heart of David been of the bad, ungrateful sort. But this was not so, and the kindness of Nahash had dropped a good seed in the good soil of David’s heart. It was not a mere memory. It was not an action eagerly accepted in the pressing hour, but disparaged, depreciated, discounted in selfish thought after that hour had passed. It was not turned into a reason for avoiding the sight of the person to whom debt was due, or for dropping communication with him. Kindnesses rendered often get treatment of this sorti.e.<\/em> no return or ill return. But this is not the fault of the kindness. It lies at the door of the bad, ungrateful heart of the person to whom it has been shown. Otherwise seeds of kindness possess great vitality.<\/p>\n

II.<\/strong> THE<\/strong> VITALITY<\/strong> OF<\/strong> THE<\/strong> SEED<\/strong> OF<\/strong> KINDNESS<\/strong> AMID<\/strong> CIRCUMSTANCES<\/strong> UNFAVOURABLE<\/strong> TO<\/strong> IT<\/strong>. Strongest affections often grow in most untoward clime and place. They throng their roots down with vigorous determination, in stony, rocky places. The little soil they find in groove, chink, fissure, is often good and rich, however, and they use it well, and ere long make the rift larger, and acquire thereby more moisture and more deposit of soil. And it is so with kindness. The most diverse nature will appreciate it most. Sometimes just because it is unexpectedly offered to the foreigner, the outcast, the despised, the undeserving, the notorious sinner, the man whom a thousand give up as a hardened hopeless man, for one who entertains a contrary thought, it takes amazingly to the soil, and becomes ere long a vast and fruitful growth. And now, what had impressed David much was, that when his father and mother, and king and people, had “forsaken” him (not all of choice by any means), an Ammonite had “taken him up,” and shown kindness to him.<\/p>\n

III.<\/strong> THE<\/strong> LENGTH<\/strong> OF<\/strong> VITALITY<\/strong> OF<\/strong> THE<\/strong> SEED<\/strong> OF<\/strong> KINDNESS<\/strong>. As has been said, we do not know the exact length in this case. But a considerable number of years had probably passed. And they were years which had been crowded with the kind of events which would drive many and many a thing out of the mind, and alter the proportions and the look of things, and correct man. y an exaggerated estimate, and naturally help a man to forget how hungry he once was, and how unsheltered, and how friendless, and how downcast in heart.<\/p>\n

IV.<\/strong> THE<\/strong> LIABILITY<\/strong> TO<\/strong> DESTRUCTIVE<\/strong> BLIGHT<\/strong> OF<\/strong> THE<\/strong> KINDLIEST<\/strong> FRUITS<\/strong> OF<\/strong> HUMAN<\/strong> NATURE<\/strong>. Here was the kindness of Nahash about to show its remoter and its higher description of good result. It had fulfilled its first office of real, practical, perhaps saving service to David. But now its offspring, its scion of generous kind, was to become apparent to God and to men. It was wishful to make its returns. It was going to show the reproductive nature. No fault of its own, it is baulked, injured, cruelly blighted. It is a testimony that good things <\/em>in this world are not secure of their good influence, that goodness postulates not unfrequently a good sphere. Once Goodness itself “came to its own,” but its own “knew it not,” refused it, put it to open shame, crucified it!<\/p>\n

V.<\/strong> THAT<\/strong> THIS<\/strong> KIND<\/strong> OF<\/strong> BLIGHT<\/strong> IS<\/strong> NOT<\/strong> ALWAYS<\/strong> A MYSTERY<\/strong>. No; in this case, for instance, it is only too explicable. Of the blights of nature, it may be said, that they are free of blame to men, though not free of disaster to them. They are borne on the winds of heaven, and in a sense must be said to come of the will of heaven, much as those winds themselves. No earthly power can stay them, or do more than partially provide against their incursionpartially undo and recover their mischief. But not so is it with the moral and spiritual blights we know and see in our own life, in the larger area of human history. Here it is manifestly due to two conspiring causes,<\/p>\n

1<\/strong>. To the bad advisers of suspicion. <\/em>The princes of the children of Ammon, round Hanun, are wise above what was written, above what was true. They were bad advisers, not <\/em>because they meant ill to their master, not <\/em>because they were false to him, not <\/em>because, like Job’s comforters, they were hard and unsympathetic, and their theology as shallow as it was presumptuous; but because they were feeding on suspicion. Their philosophy of human nature was to fault. They had experience, had had doubtless much experience of human life and character, but they had not<\/em> had enough. <\/em>Their induction of instances was insufficient, and thinking “themselves to be wise, they became fools.”<\/p>\n

2<\/strong>. To the weakness of the ruling head. Hanun himself had to make the decision; he was answerable for the verdict; he presumably had more material than his advisers within the compass of his knowledge, and he might have overruled them and their suspicion. “In the multitude of counsellors there is safety,” but the multitude must be large enough, and varied enough, and representative enough, and it was not so now. How many a ruler, from Rehoboam down to our present age, has ruined himself and his nation, and involved them both in utterest curse of most devastating murderous war, because of his individual lack of sound judgment, of wise and understanding heart, of prayer and piety unfeigned I Suspicion has its use, with every other power of our nature, but now it was misused. Suspicion is ever a faculty to be suspected <\/em>of the wise man. Suspiciousness is one of the unhappiest of all tendencies of the disposition. It should be jealously used and scrupulously guarded.<\/p>\n

VI.<\/strong> THE<\/strong> VAST<\/strong> GROWTH<\/strong> OF<\/strong> STRIFE<\/strong>, INIQUITY<\/strong>, UTTER<\/strong> MISERY<\/strong>, THAT<\/strong> MAY<\/strong> COME<\/strong> OF<\/strong> THE<\/strong> ONE<\/strong> FALSE<\/strong> STEP<\/strong>, OF<\/strong> ONE<\/strong> MAN<\/strong> ILL<\/strong>–ADVISED<\/strong> OF<\/strong> HIS<\/strong> FELLOWS<\/strong> AND<\/strong> UNADVISED<\/strong> OF<\/strong> GOD<\/strong>. Hence now came wars, and those who did the mischief were the first to fly to the thought of war, and to prepare for battle. Their foolishness and iniquity returned upon their own pate. But not there alone. How many thousands of others were involved in the common slaughter!<\/p>\n

VII.<\/strong> LAST<\/strong> OF<\/strong> ALL<\/strong>, THE<\/strong> DIVINE<\/strong> UTILIZATION<\/strong> OF<\/strong> HUMAN<\/strong> ERROR<\/strong>, HUMAN<\/strong> SIN<\/strong>. David’s enemies, after all, are they who are exterminated or nearly so. And some, who had “halted between two opinions,” repented of their indecision. They “made peace with David.” They “became his servants.” But, in addition to this, they learned not to “help the children of Ammon any more.” The victory was won for God. Strength was gained for his chosen people, and confidence wrought afresh in them in their Divine Captain. And withal surrounding nations learnt something of the truth, and with whom peace were best to seek, surest to find.<\/p>\n

HOMILIES BY J.R. THOMSON<\/strong><\/p>\n

1Ch 19:2<\/span><\/strong>.<\/strong>–<\/em><\/strong>Kindness and sympathy.<\/strong><\/p>\n

Stern warrior though David was, and capable of severe and even cruel actions, he nevertheless had a warm and tender heart. So much might be gathered from the story of his youthful affection for Jonathan, and from that of his subsequent forbearance towards Saul. In maturer years he retained the warm sensibilities of humanity. Thus, when the King of Ammon died, David felt sincerely for his son and successor, and, that he might give expression to his kindly sympathy, “sent messengers to comfort him concerning his father.” His compassionate feelings, and his courteous and graceful expression of them, are suggestive of some reflections upon human kindness and sympathy.<\/p>\n

I.<\/strong> Consider THE<\/strong> GROUND<\/strong> AND<\/strong> ORIGIN<\/strong> <\/em>of these feelings. They lie deep in human nature, and are, in fact (as Bishop Butler has so well shown), as much natural social principles, as self-love is a principle of individual action. They are implanted by God, and are akin to his own gracious and benevolent disposition. He is a God of “love and kindness;” “in all our afflictions he is afflicted.” Especially is this apparent in redemption. It was compassion that animated the Divine Father in his purpose to save our sinful race. It was love that actuated the incarnation and sacrifice of Immanuel. The dispositions, then, of which we are treating have their deep foundation in the character, the attributes, of our Creator. So far from being signs of human weakness, they are an honour and ornament of humanity.<\/p>\n

II.<\/strong> Regard THE<\/strong> OCCASION<\/strong> of the manifestation of these dispositions. Human life is such as to call them forth. No man, no woman, can go through life without abundant opportunity for the display of these qualities. In times of health and prosperity there is comparatively little occasion for sympathy and tender kindness. But times of trouble, sickness, suffering, adversity, bereavement, must come to all men. Such times are the providentially appointed opportunities for kindly sympathy. Then the friend will “show himself friendly.” David’s heart was touched by the tidings of his friend’s death, and he was drawn to show kindness to the living son for the sake of the deceased father. A sense of gratitude naturally and properly gave acuteness to these feelings. David had in former days received kindness from Nahash, and on this account he all the more felt the claim of the fatherless son upon his friendly sympathy.<\/p>\n

III.<\/strong> Observe THE<\/strong> OUTWARD<\/strong> FORMS<\/strong> which these feelings assume. These must be determined by circumstances, according to relative age, social position, and character. Sometimes by sympathizing expression of countenance and manner, sometimes by words spoken or written, sometimes by services, sometimes by appropriate and seasonable gifts, we may show our cordial sympathy, and thus rivet the sacred bonds of humanity and of friendship. David on this occasion sent envoys to his friend’s son, to condole with him and to assure him of his good feeling and his good wishes. Such action must in the circumstances have proved gratifying and strengthening. Wisdom and tact will discern the most suitable way of acting in the several cases which may arise.<\/p>\n

IV.<\/strong> Reflect upon THE<\/strong> VALUE<\/strong> of these dispositions. To underestimate, still more to despise kindness, is the sign of an unjust and an ignoble mind. Shall we leave out of sight, in reckoning life’s riches, the precious sympathy, the dear kindness, of our kindred and our friends? These dispositions have a value which only the heats can appraise; they are in themselves precious, and no just mind would barter them for diamonds and gold. They have also a practical and substantial worth. When one friend is taken from us for a season, it is no mean advantage to have another friend, upon whose counsel we may lean, and upon whose sympathy and faithfulness we may count. Human kindness is a poor substitute for Divine compassion, but it may well prove one of its fairest flowers, its richest fruits.T.<\/p>\n

1Ch 19:13<\/span><\/strong>.<\/strong>–<\/em><\/strong>True valour.<\/strong><\/p>\n

The annals of the human race are, alas! filled with the records of war, and the happily unwritten annals of innumerable tribes would have consisted of little else. Israel is no exception. Joab, as one of David’s mighty men, shared his chief’s warlike prowess without sharing all the higher excellences of his character. Yet on this occasion Joab gave utterance to language the nobility and beauty of which cannot but be acknowledged. The words are an expression and a description of true valour.<\/p>\n

I.<\/strong> THE<\/strong> HEART<\/strong> OF<\/strong> THE<\/strong> VALIANT<\/strong>. “Be of good courage.” Action needs motive. The heart within is the explanation of the outer life. In modern warfare, science, skill, command of material, are far more important than in ancient times, when the individual qualities of the hero were almost everything in the conduct and results of war. But, if a country is to be defended or delivered, the people and their leaders must have a brave, a dauntless heart.<\/p>\n

II.<\/strong> THE<\/strong> CONDUCT<\/strong> OF<\/strong> THE<\/strong> VALIANT<\/strong>. A brave heart must find its expression in brave deeds. “Let us behave ourselves valiantly!” “Who would be free, themselves must strike the blow.” It is so in all departments of life. It is not the dreamer or the sage, but the man of resolution and of energy, who conquers in the strife.<\/p>\n

III.<\/strong> THE<\/strong> MOTIVE<\/strong> OF<\/strong> THE<\/strong> VALIANT<\/strong>. “For our people, and for the cities of our God.” Remark the power of unselfishness to raise the moral quality of actions. It was not with aggressive, ambitious purposes that the Israelites drew the sword <\/p>\n

“But chief were those who not for empire sought,
But with their toils their people’s safety bought.”<\/p>\n

Many wars doubtless have been undertaken in a misguided, mistaken spirit of patriotism. Still, it is a good element so far in any enterprise, that the motive animating it is our country’s good.<\/p>\n

IV.<\/strong> THE<\/strong> CONFIDENCE<\/strong> OF<\/strong> THE<\/strong> VALIANT<\/strong>. “Let the Lord do that which is good in his sight.” Here was faith in Providence; a reference of all to the wisdom of the Most High; a resolve to leave the issues in the hands of the God of hosts. Fatalism has sometimes been regarded as favourable to valour; but far more stimulating to courage is confidence in an all-wise Ruler and Disposer of events. The soldier will go bravely to battle, the labourer to work, the martyr to suffering, when the heart is inspired with the assurance of the Divine presence and favour and support. “They that trust in the Lord shall never be ashamed or confounded, world without end.”T.<\/p>\n

HOMILIES BY W. CLARKSON<\/strong><\/p>\n

1Ch 19:1-19<\/span><\/strong>.-A bundle of mistakes.<\/strong><\/p>\n

This is a chapter of mistakes. Everything goes wrong; except, indeed, that the wrong is righted inasmuch as the wrong-doers are worsted<\/em>, <\/em>and made to pay a heavy penalty for their folly. David may be said to have erred in acting as if it were true <\/p>\n

I.<\/strong> THAT<\/strong> KINDNESS<\/strong> IS<\/strong> APPRECIATED<\/strong> BY<\/strong> THE<\/strong> FROWARD<\/strong>. He meant well; his spirit is much to be commended. Gratitude for past kindnesses is a virtue which can hardly be overpraised; it is too often absent from those in whom we have a right to look for it. But the Hebrew king did not reckon on the churlishness of the Ammonite court. The princes of Ammon were men of a low and froward type, and were incapable of crediting a neighbouring power with simple and genuine good will. Hence an act of ingenuous goodness was entirely thrown away; indeed, it acted as a spark to a magazine; it brought about an explosion of national wrath. It is always well to wish to show kindness to any and every one, but it is not always well to put our wish into practice. There is no need to “cast pearls before swine.” Only we must take care that this injunction of our Lord does not hinder us from deeds of courageous kindness. Judgment and generosity must go together in the path of good will.<\/p>\n

II.<\/strong> THAT<\/strong> THERE<\/strong> IS<\/strong> NECESSARILY<\/strong> WISDOM<\/strong> IN<\/strong> A NUMBER<\/strong> OF<\/strong> COUNSELLORS<\/strong>. (1Ch 19:3<\/span>.) Hanun himself was probably inclined to accept David’s overture of condolence, but he allowed himself to be overruled by his “princes.” It is wise to take counsel with others, but it is to be remembered that there is often truth in the strong and bitter saying, “Twelve wise men in counsel make one fool.” Experience shows that where one man sees his way clearly, a number of men will often confuse one another and come to an unsound conclusion. We are not to allow a number of men to override a strong conviction, especially when that conviction is reached after prayer and consultation of God’s Word, and when it is on the side of generosity.<\/p>\n

III.<\/strong> THAT<\/strong> SUSPICION<\/strong> IS<\/strong> NEARER<\/strong> THE<\/strong> TRUTH<\/strong> THAN<\/strong> CHARITY<\/strong>. Doubtless these princes who ascribed David’s action to a sinister desire “to spy out the land” (1Ch 19:3<\/span>) considered themselves remarkably astute, and believed that they had hit upon the truth. We know that they were utterly wrong. If they had accepted the ostensible object of the mission as the real one, if they had shown the smallest charity in their spirit and credited David with kindliness of heart, they would have been in the right. As it was, their suspicions only led them directly away from the truth. Be charitable, and you will far more often be just than if you are habitually suspicious.<\/p>\n

IV.<\/strong> THAT<\/strong> ANYTHING<\/strong> IS<\/strong> GAINED<\/strong> BY<\/strong> INSULT<\/strong>. The shameful insult, amounting to outrage in all international codes, that was perpetrated When “Hanun took David’s servants,” etc. (1Ch 19:4<\/span>), wrought no good, and did an immensity of harm to its authors. It led to disastrous defeat in war (1Ch 19:15<\/span>), and to a strong exasperation of feeling against them on the part of a powerful neighbouring people. Insult never answers. It hardens the heart which indulges it; it rankles in the breast of him against whom it is levelled; and, sooner or later, it brings down retaliation and penalty. Moreover, it provokes Divine condemnation (Mat 5:22<\/span>).<\/p>\n

V.<\/strong> THAT<\/strong> WE<\/strong> CAN<\/strong> MEASURE<\/strong> THE<\/strong> CONSEQUENCES<\/strong> OF<\/strong> OUR<\/strong> TRANSACTIONS<\/strong> WITH<\/strong> OUR<\/strong> FELLOWS<\/strong>. How little did these Ammonites think that this act of bravery and provocation would be followed by the train of bitter consequences which ensued (1Ch 19:6-15<\/span>; 1Ch 20:1-3<\/span>)! How little did the Syrians, when they hired themselves to the Ammonites (1Ch 19:6<\/span>, 1Ch 19:7<\/span>), imagine that that mercenary militarism of theirs would end in the double overthrow inflicted on them at the hand of David (1Ch 19:14<\/span>, 1Ch 19:16<\/span>, 1Ch 19:18<\/span>)! We can never see how far our transactions will extend; there may be the largest and longest issues latent in very humble beginnings. Of nothing is this more true than strife (Pro 17:14<\/span>; Jas 3:5<\/span>; Mat 5:25<\/span>, Mat 5:26<\/span>).<\/p>\n

VI.<\/strong> THAT<\/strong> PERSISTENCY<\/strong> PREVAILS<\/strong> WHEN<\/strong> WE<\/strong> FIGHT<\/strong> AGAINST<\/strong> GOD<\/strong>. In vain did Syrians draw forth Syrians “beyond the river” (1Ch 19:16<\/span>) to fight against Israel. The Lord was with David, “preserving him whithersoever he went” (1Ch 18:13<\/span>), and to persist in an endeavour to overcome him was only to “fight against God” (Act 5:39<\/span>). When we are seeking to crush truth, righteousness, piety, Christian earnestness and zeal, we are bound to be beaten. However persistent we may be, we shall surely be overcome in the end. It is hard to kick against the goads of God (Act 9:5<\/span>).C.<\/p>\n

1Ch 19:10-14<\/span><\/strong>.-The conditions of success in the battle of life.<\/strong><\/p>\n

When the time shall come that “devout men carry us to our burial,” when good men will be forming an estimate of the life we have lived on the earth, will they be able to say of us that we were victors in the strife, or will they have sorrowfully to acknowledge that we were beaten in the battle of life? That will depend on how we are conducting ourselves now. There are three conditions of success.<\/p>\n

I.<\/strong> FIGHTING<\/strong> ON<\/strong> THE<\/strong> RIGHT<\/strong> SIDE<\/strong>. “Let the Lord do that which is good in his sight,” said Joab. Whether we shall win or not depends on whether or not we have God upon our side. If he be for us, who or what can be successful against us? (Rom 8:31<\/span>; Psa 118:6<\/span>). And he will be <\/em>with us if we are on the side of truth, righteousness, freedom, love.<\/p>\n

II.<\/strong> HAVING<\/strong> A GOOD<\/strong> HEART<\/strong> FOR<\/strong> THE<\/strong> BATTLE<\/strong>. (1Ch 19:13<\/span>.) Joab sought to infuse heart into the soldiers he was leading. “Be of good courage, and let us behave ourselves valiantly.” He appealed to their patriotism (“for our people”) and to their piety (“for the cities of our God”). He could not have touched two more responsive chords than these. We must summon one another, and call upon ourselves to be courageous in the strife before us, mindful of the many reasons we have to do valiantly and well.<\/p>\n

(1)<\/strong> The presence and the promised help of God;<\/p>\n

(2)<\/strong> the approval of our own conscience, the enjoyment of self-respect;<\/p>\n

(3)<\/strong> the crown of joy we shall win if we are able to save souls from death, or lead many along the path of life;<\/p>\n

(4)<\/strong> the urgent want of a sin-stricken world that every brave and true man should do his best. The world sorely needs all the witness we can bear, all the help we can bring.<\/p>\n

III.<\/strong> MAKING<\/strong> A WISE<\/strong> DISPOSITION<\/strong> OF<\/strong> OUR<\/strong> FORCES<\/strong>. Joab owed his victory in part to sagacious generalship. He selected the best soldiers of his army to encounter the strongest troops of the enemy, the Syrians (1Ch 19:10<\/span>), hoping to be able to repel the less formidable Ammonites by the less soldierly of his own forces (1Ch 19:11<\/span>). Moreover, he took care to have a reserve in case of need, by arranging that whoever should be first victorious, whether his brother or himself, instead of continuing the pursuit of the flying enemy, should come at once to strengthen the hands of the still-struggling division (1Ch 19:12<\/span>). This was a most wise arrangement. Many a battle has been decided by the presence or absence of a reserve force. At Naseby the battle was lost to the king because the royalist leader pursued too far, and was gained for the Parliament because its leader returned in time from following the retreating enemy to fall on the rear of the wing which was still engaged. In the battle of life, the event may turn on a wise disposition of our forces. We are so to expend our physical powers and our mental resources that we shall direct our strength to the most difficult tasks, leaving the less serious ones to our weakness, and that we shall always have something in reserve for the critical hour. Especially should we see to it that we have friends to fall back upon in the trying ordeal. “Woe unto him that is alone when he falleth!” happy he who, when he is hard pressed, has the voice and grasp of friendship to sustain him! By<\/p>\n

(1)<\/strong> excellency and admirableness of character, by <\/p>\n

(2)<\/strong> beauty and attractiveness of spirit, by <\/p>\n

(3)<\/strong> generosity of heart and hand, let us secure the sympathy and the support of friends in the hour when victory or defeat is trembling in the balances.C.<\/p>\n

HOMILIES BY F. WHITFIELD<\/strong><\/p>\n

1Ch 19:1-5<\/span><\/strong>.<\/strong>–<\/em><\/strong>David and Hanun.<\/strong><\/p>\n

Between Nahash the King of the Ammonites and David, there subsisted a very friendly relation, which had been commenced during the exile of the latter, and was deepened by their mutual hostility to Saul. Nahash had died, and David was anxious to show his son Hanun kindness in remembrance of his deceased father. The princes of Hanun persuaded the young king that another motive actuated David, in fact, that this show of kindness concealed the spy. David’s messengers were disgracefully treated; and, never reflecting for a moment the consequences of such conduct, they were sent away with the marks of shame and disgrace. This inconsiderate act on the part of Hanun led to a terrible war and great slaughter, and eventually to the almost utter annihilation of the kingdom of Ammon. What terrible results follow from the misinterpretation of motives! Yea, wars in families, in the Church, in nations, and among individuals have arisen times without number from the false construction our hearts put upon the motives and conduct of others. We may depend upon it that in all such cases the “charity that thinketh no evil” comes off best in the end not only temporally but spiritually, besides obviating an amount of evil to ourselves and others of which we have not the smallest conception when we act unguardedly, or under the impulse of the moment.W.<\/p>\n

1Ch 19:6-19<\/span><\/strong>.<\/strong>–<\/em><\/strong>Joab and Abishai, and the battle between the Israelites and the allied armies of the Ammonites and Syrians.<\/strong><\/p>\n

One sin always leads to another, and the insult of Hanun’s princes led on to a bloody war. No doubt the inconsiderate act of Hanun to David’s messengers was regretted shortly after it was committed. But it was too late. It is a law of God’s moral government that though the sin <\/em>of our acts may be forgiven, the consequences of them must be reaped. “Whatsoever a man soweth, that shall he also reap.” A little time sufficed to make the princes of Hanun aware that sooner or later there would be a terrible reprisal. David felt the indignity keenly. Yet the retribution did not proceed from him, but from those who had so grossly insulted him. This is invariably the case. A dread of retribution and a guilty conscience go together. The inconsiderate act of a moment, it is foreseen, will lead to consequences which must be averted; and so another is resolved on, and then follows a collapse or utter ruin. Thus it was here. The consequence of a momentary impulse are the destruction and ruin of a kingdom and nation. But notice, when the armies stood face to face with each other, Joab’s conduct. The Ammonites and the Syrians beset Israel behind and before. Joab was in straits. He evidently saw his danger. In the emergency he does his best, and then casts himself and his cause upon God. He asks not for victory. He does better. He makes the battle not a matter between the Ammonites and Israel, but between the Ammonites and God. <\/em>He asks not for victory, but simply says, “Let the Lord do that which is good in his sight.” This is faith of a high order. Herein he is an example for all believers. In every perplexity, difficulty, danger, or whatever the emergency may be, let us, as Joab did, devise the very best <\/em>plans, use all means<\/em>, <\/em>and, having done all, leave the result calmly and confidently with God, feeling sure that whatever may be the result “all must be well.” Such confidence will always sooner or later meet with its reward. And so it was here. Joab’s faith and trust in God. was crowned with a great victory.W.<\/p>\n

HOMILIES BY R. TUCK<\/strong><\/p>\n

1Ch 19:2<\/span><\/strong>.<\/strong>–<\/em><\/strong>Religious courtesy.<\/strong><\/p>\n

True religion of necessity involves the culture of the beautiful, the gracious, the considerate, and the sympathetic in human character. Its plea is effectively expressed by St. Paul: “Bear ye one another’s burdens, and so fulfil the law of Christ.” This verse presents an instance of the courtesy which piety prompts. It is intended to point out that there was more in this matter than court formality; David bore a grateful sense of kindness shown him by Nahash, and found what seemed a most fitting time for acknowledging it. Illustrations may be given of the practical importance of the “polite” in human society; but better than formal politeness is the considerate courtesy of the good man. The counsel to all Christians is, “Be pitiful, be courteous.”<\/p>\n

I.<\/strong> THE<\/strong> GOOD<\/strong> MAN<\/strong> IS<\/strong> SENSITIVE<\/strong> TO<\/strong> KINDNESS<\/strong> THAT<\/strong> MAY<\/strong> BE<\/strong> SHOWN<\/strong> HIM<\/strong>. As David cherished the memory of the kindness of Nahash. Some people take things done for them as their rights<\/em>, <\/em>and haughtily treat them as even below their rights. Those who are made sensible of the mercy of God to them in redemption, are always made sensitive to human kindnesses, which seem to them shadows of the Divine.<\/p>\n

II.<\/strong> THE<\/strong> GOOD<\/strong> MAN<\/strong> IS<\/strong> QUICK<\/strong> TO<\/strong> OBSERVE<\/strong> OPPORTUNITIES<\/strong> FOR<\/strong> SHOWING<\/strong> KINDNESS<\/strong>. Knowing how good it is to receive, he is ever ready to give. The sympathizing word is not restrained. The kindly and helpful deed is not postponed. The good man cherishes kind thoughts, but he will not rest without giving expression to them. The weak man tries to satisfy himself with cherishing good feelings. <\/em>The large-hearted man is ever keenly observant, and nobly anxious, to find out the best forms and times for pressing good feeling into kindly word and deed. Our Master said, “If ye know these things, happy are ye if ye do them.” Loyalty to truth is fully consistent with Christian courtesy, and with the most tender considerateness for the feelings of others.R.T.<\/p>\n

1Ch 19:3<\/span><\/strong>.-The evil of the suspicious mind.<\/strong><\/p>\n

Shown by the counsellors of Hanun. Observe the difficulty men find when they attempt to estimate motives; and the sad tendency of depraved human nature to light upon, and to prefer, the evil motive as the explanation of conduct. These points may be readily illustrated by instances within the experience of every preacher. It may be shown that <\/p>\n

I.<\/strong> THINGS<\/strong> MAY<\/strong> LOOK<\/strong> WELL<\/strong> WITHOUT<\/strong> BEING<\/strong> WELL<\/strong>, and that therefore <\/p>\n

II.<\/strong> THERE<\/strong> IS<\/strong> ALWAYS<\/strong> NEED<\/strong> OF<\/strong> DUE<\/strong> CAUTION<\/strong> LEST<\/strong> WE<\/strong> SHOULD<\/strong> BE<\/strong> DECEIVED<\/strong>. But it should be carefully shown and impressed <\/p>\n

III.<\/strong> THAT<\/strong> THE<\/strong> SUSPICIOUS<\/strong> HABIT<\/strong> OF<\/strong> MIND<\/strong> EASILY<\/strong> FANCIES<\/strong> THERE<\/strong> IS<\/strong> EVIL<\/strong> IN<\/strong> WHAT<\/strong> WAS<\/strong> MEANT<\/strong> WELL<\/strong>.<\/p>\n

Then it may be shown that the suspicious habit is only a reflection of a man’s own conscious untrustworthiness or badness. We suspect in others what we know there would have been in the act if we ourselves had done it. These mean and low-natured counsellors of Hanun measured David by the measure of their own meanness. They <\/em>would have taken such an opportunity to spy out a neighbour’s land; so they felt sure that David had a deceptive and hostile intention. When we do not go this length, we sometimes assume evil by establishing some general principle, by which we force an explanation to everything; without being prepared to allow exceptions in individual cases. The mischief of the suspicious temper in society and in the Church may be fully illustrated; especially its influence in starting jealousy and creating enmity, and separating “very friends.” From the incident connected with the verse show how it may even lead to terrible miseries for many. Press that the suspicious temper grows on a man, dwarfing and crushing out the trustfulness <\/em>which, toned by wisdom, is man’s true dignity and blessedness, and the basis of good social relations.R.T.<\/p>\n

1Ch 19:13<\/span><\/strong>.-Skill and trust ensuring victory.<\/strong><\/p>\n

In one or two forms this subject has already been dealt with; so, under this heading, we propose to give here only a brief outline, as the filling up of it must of necessity involve some repetition of thought. A new outline may suggest some freshness of form. <\/em>The principle expressed in the familiar words, “Work out your own salvation with fear and trembling, for it is God that worketh in you,” finds illustration in every age, and in every sphere of our life. Give the illustrative incident connected with this verse. Joab skilfully planned<\/em>, <\/em>as a good general; but he called for a full trust in God, and committal of the matter to him, as became the good man.<\/p>\n

I.<\/strong> MAN<\/strong> MUST<\/strong> PLAN<\/strong> AND<\/strong> WORK<\/strong> AS<\/strong> IF<\/strong> EVERYTHING<\/strong> DEPENDED<\/strong> ON<\/strong> HIS<\/strong> SKILL<\/strong>. This is the life-<\/em>loyalty.<\/em><\/p>\n

II.<\/strong> MAN<\/strong> MUST<\/strong> PRAY<\/strong> AND<\/strong> WAIT<\/strong> AS<\/strong> IF<\/strong> EVERYTHING<\/strong> DEPENDED<\/strong> ON<\/strong> HIS<\/strong> TRUST<\/strong>. This is the heart-<\/em>loyalty.<\/em><\/p>\n

III.<\/strong> GOD<\/strong> GIVES<\/strong> A BLESSING<\/strong> WHICH<\/strong> CROWNS<\/strong> BOTH<\/strong> THE<\/strong> WORKING<\/strong> AND<\/strong> THE<\/strong> WAITING<\/strong>. This is the Divine recognition of the whole<\/em> man: the acceptance of the offering of a man’s whole self, including both the active <\/em>and the passive <\/em>sides of his nature.<\/p>\n

APPLY<\/strong>. Our fellow-man can see only our working<\/em>, <\/em>and so our success may seem to be the natural fruitage of our own work. But we know<\/em>, <\/em>and God sees<\/em>, <\/em>that our successes are the Divine benedictions that rest upon the life-toil and the heart-trust, when these are fully and lovingly blended together.R.T.<\/p>\n

Fuente: The Complete Pulpit Commentary<\/b><\/i><\/h4>\n

.Davids Wars and Officers of State, especially his Victorious Battles with the Ammonites and the Philistines:<\/em> 1 Chronicles 18-20<\/p>\n

1Ch 18:1<\/span> And after this it came to pass, that David smote the Philistines, and subdued them, and took Gath and her daughters out of the hand of the Philistines. 2And he smote Moab; and the Moabites became Davids servants, and brought gifts.<\/p>\n

3And David smote Hadadezer1<\/span> king of Zobah towards Hamath, as he went to set up his sign at the river Euphrates. 4And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen: and 5David lamed all the teams, but reserved of them a hundred teams. And the Syrians of Damascus2<\/span> came to help Hadadezer king of Zobah; and David slew 6of the Syrians twenty and two thousand men. And David put [men3<\/span>] in Syria Damascus; and the Syrians became Davids servants, and brought gifts: and the Lord preserved David wherever he went. 7And David took the arms of gold that were on the servants of Hadadezer, and brought them to Jerusalem. 8And from Tibhath and from Chun, cities of Hadadezer, David took very much brass, of which Solomon made the brazen sea, and the pillars, and the brazen vessels.<\/p>\n

9And Tou king of Hamath heard that David had smitten all the host of Hadadezer king of Zobah. And 10he sent Hadoram his son to King David, to greet him and to bless him, because he had fought against Hadadezer and smitten him; for Tou was at war with Hadadezer; and [with him] all manner11of vessels of gold, and silver, and brass. These also King David dedicated unto the Lord, with the silver and the gold that he had taken from all the nations, from Edom, and from Moab, and from the sons of Ammon, and from the Philistines, and from Amalek.<\/p>\n

12And Abshai the son of Zeruiah slew of Edom in the valley of salt eighteen thousand. 13And he put garrisons in Edom; and all the Edomites became servants of David: and the Lord preserved David wherever he went.<\/p>\n

14And David reigned over all Israel, and executed judgment and justice for all his people. 15And Joab the son of Zeruiah was over the host; and Jehoshaphat the son of Ahilud was recorder. 16And Zadok the son of Ahitub, and Abimelech4<\/span> the son of Abiathar, were priests; and Shavsha was scribe. 17And Benaiah the son of Jehoiada was over the Cherethi and Pelethi; and Davids sons were the chief beside the king.<\/p>\n

1Ch 19:1<\/span> And it came to pass after this, that Nahash king of the sons of Ammondied, and his son reigned in his stead. 2And David said, I will show kindness unto Hanun the son of Nahash, because his father showed kindness to me; and David sent messengers to comfort him concerning his father: and the servants of 3David came to the land of the sons of Ammon, to Hanun, to comfort him. And the princes of the sons of Ammon said to Hanun: Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee ? are not his servants come to thee to search and to turn over, and to spy out the land? 4And Hanun took Davids servants, and shaved them, and cut off half their 5garments by the breech, and sent them away. And they went, and they told David about the men, and he sent to meet them; for the men were greatly ashamed: and the king said, Tarry at Jericho until your beard be grown, and then return.<\/p>\n

6And the sons of Ammon saw that they had made themselves stink with David: and Hanun and the sons of Ammon sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and7out of Zobah. And they hired them thirty and two thousand chariots, and the king of Maachah and his people; and they came and pitched before Medeba: and the sons of Ammon gathered together from their cities, and came to battle. 8, 9And David heard,, and sent Joab, and all the host of the mighty men. And the sons of Amnion came out, and set the battle in array at the gate of the city; and the kings that were come stood by themselves in the field.<\/p>\n

10And Joab saw that the battle was directed against him before and behind; and he chose out of all the choice in Israel, and drew up against the Syrians. 11And the rest of the people he gave into the hand of Abshai his brother, and they drew up against the sons of Ammon. 12And he said, If the Syrians be too strong for me, then thou shalt come to my help; and if the sons of Ammon be 13too strong for thee, then I will help thee. Be courageous, and let us do valiantly for our people and for the cities of our God; and the Lord do that which is good 14in His sight. And Joab, and the people that were with him, drew nigh before 15the Syrians to the battle; and they fled before him. And the sons of Ammon saw that the Syrians fled, and they also fled before Abshai his brother, and went into the city; and Joab went to Jerusalem.<\/p>\n

16And when the Syrians saw that they were smitten before Israel, they sent messengers, and drew forth the Syrians that were beyond the river; and Shophach, captain of the host of Hadadezer, went before them. 17And it was told David; and he gathered all Israel, and passed the Jordan, and came to them,5<\/span> and drew up against them; and David drew up against the Syrians for battle, 18and they fought with him. And the Syrians fled before Israel; and David slew of the Syrians seven thousand teams, and forty thousand footmen; and he killed Shophach, captain of the host. 19And when the servants of Hadadezer saw that they were smitten before Israel, they made peace with David, and served him; and the Syrians would not help the sons of Ammon any more.<\/p>\n

1Ch 20:1<\/span>.And it came to pass, when the year was ended, at the time when the kings go out, that Joab led forth the strength of the host, and wasted the land of the sons of Ammon, and came and besieged Rabbah; but David tarried in Jerusalem; and Joab smote Rabbah, and destroyed it. 2And David took the crown of their king from his head, and found it in weight a talent of gold, and set with precious stones; and it was put upon Davids head, and he brought very much spoil out of the city. 3And he brought out the people that were in it, and cut them with saws, and iron threshing-carts and saws;6<\/span> and so David did to all the cities of the sons of Ammon; and David returned with all the people to Jerusalem.<\/p>\n

4And it came to pass after this, that a war arose at Gezer with the Philistines; then Sibbecai the Hushathite slew Sippai, one of the sons of Rapha; and they were subdued. 5And there was a war again with the Philistines; and Elhanan the son of Jair slew Lachmi, brother of Goliath the Gittite; and his 6spears staff was like a weavers beam. And again there was war in Gath, where was a man of [great] stature, and his fingers were six and six, twenty and four 7[in all]; and he also was born to Rapha. And he reproached Israel; and Jonathan the son of Shima, Davids brother, slew him. 8These were born to Rapha in Gath; and they fell by the hand of David, and by the hand of his servants.<\/p>\n

EXEGETICAL<\/strong><\/p>\n

Preliminary Remark.The present group of war reports runs parallel to four sections of 2 Samuel, separated from one another by other accounts. To the present summary accounts of the victorious warfare of David with all surrounding enemies in general, in 1 Chronicles 18<\/span>, corresponds 2 Samuel 8<\/span>; to the more copious description of the peculiarly difficult war with Ammon, in 1 Chronicles 19<\/span>, corresponds 2 Samuel 10<\/span>; the close of this war, described in 1Ch 20:1-3<\/span>, by the taking of Rabbah, has its parallel in 2Sa 12:26-31<\/span>; the shorter reports of the several heroic acts of Davids warriors in conflict with giants from the land of the Philistines, 1Ch 20:4-8<\/span>, corresponds with the section 2Sa 21:18-22<\/span>. The statements of 2 Samuel coming between these sections (namely 1 Chronicles 9<\/span> and 1Ch 11:1-12; 1Ch 11:25<\/span>; but also 1 Chronicles 13, 14-18) are particulars from the private life and domestic history of David, which the Chronist, in conformity with his plan, neither could nor would take up.<\/p>\n

1. General Report of Davids Victorious Wars with his Neighbours:<\/em> 1Ch 18:1-13<\/span>. 1Ch 18:1<\/span> treats of the victories over the Philistines.And took Gath and her daughters out of the hand of the Philistines.<\/em> This statement is surprising, because 2Sa 8:1<\/span> has the more general and withal poetical expression: and David took the arm-bridle from the hand of the Philistines( for ). To assume a purely arbitrary change of text on the part of ourauthor is questionable; and against, at least, a passing seizure of the metropolis Gath with its daughter towns (1Ch 7:28<\/span>) by David, it can scarcely be maintained that in Solomons time Gath was again an independent city under its own king.<\/p>\n

1Ch 18:2<\/span>. And the Moabites became Davids servants, and brought gifts,<\/em> in short, became tributary subjects (1Ch 18:6<\/span>). Why our author has omitted the notice, following here in 2Sa 8:2<\/span>, of the severe handling of the Moabites by David, is uncertain. It scarcely rests on an apologetic tendency in favour of David; comp. in 1Ch 20:3<\/span> the account of the cruel punishment of Rabbath Ammon. Moreover, this war of David with Moab seems to be that in which Benaiah slew the two sons of the king of Moab, 1Ch 11:22<\/span>.<\/p>\n

1Ch 18:3-8<\/span>. The War with Hadadezer of Zobah.King of Zobah towards Hamath.<\/em> This closer determination of the situation of Zobah (), which is peculiar to our text, places it pretty far north, not far from Hamath, the later Epiphania, on the Orontes; scarcely Haleb or Nisibis, both of which lay farther north than Hamath, and can scarcely, from an Israelitish point of view, be described as lying towards Hamath (against the Rabbis of the middle ages on the one hand, and J. D. Mich on the other). Zobah is perhaps = Zabe of Ptolemy; at all events, it is to be sought north or north-east of Damascus (with Ew., Then., Berth., etc.).7<\/span> On the spelling peculiar to Chronicles and 2Sa 10:16-19<\/span>, Hadarezer (Sept. ) see Crit. Note.As he went to set up his sign at the river Euphrates,<\/em> to establish his power (properly hand) there; comp. 1Sa 15:12<\/span>. Whether these words refer to David or Hadadezer is doubtful; the latter (which J. H. Mich., Ew., Berth., etc., assume) may be the more probable, on account of the mention of David as subject at the beginning of the following verse. The various reading in 2Sa 8:3<\/span> : , to turn his hand, is perhaps to be amended from our passage, as it gives a less suitable sense.<\/p>\n

1Ch 18:4<\/span>. And David took from him a thousand chariots, and seven thousand horsemen, and twenty thousand footmen.<\/em> For this 2Sa 8:4<\/span> has 1700 horsemen and 20,000 footmen, perhaps defectively; after , and before , it appears necessary to insert there, for which also the Sept. speaks. Yet comp. Wellh. on this passage, who questions the insertion of , on account of the close of the verse.And David lamed all the teams, but reserved of them a thousand teams,<\/em> for his own use; in fact, therefore, he lamed only 900. For this custom of laming () war-horses, comp. Jos 11:6<\/span>; Jos 11:9<\/span>.<\/p>\n

1Ch 18:6<\/span>. And David put in Syria Damascus,<\/em> men, soldiers, garrison troops. From 2Sa 8:6<\/span> and 1Ch 18:13<\/span> of our chapter the word appears to have fallen out after ; comp. also 1Ch 13:3<\/span>; 1Sa 10:5<\/span>.<\/p>\n

1Ch 18:7<\/span>. And David took the arms<\/em> (or equipments) of gold,<\/em>; so rightly the moderns, instead of the golden collars () of the Sept., the quivers (pharetr<\/em>) of the Vulg., and the golden shields of the Chald., of some Rabbis, and of Luther.Which were on the servants of Hadadezer,<\/em> his military servants, soldiers. On the addition of the Sept., in 2Sa 8:7<\/span> relative to the later capture and carrying away of these golden arms by Shishak of Egypt, under Rehoboam, comp. the expositors of that passage.<\/p>\n

1Ch 18:8<\/span>. And from Tibhath and from Chun,<\/em> etc. Tibhath (), or, as it is perhaps to be read, Tebah (, for which, 2 Samuel 8<\/span>, stands erroneously ), appears to be identical with the family mentioned, Gen 22:24<\/span>, among the descendants of Nahor; whether it be the present Taibeh, on the caravan road between Aleppo and the Euphrates, is questionable. In place of 2 Samuel gives (= Barathena,<\/em> Ptol. v. 19? or , Eze 47:16<\/span>?). On what this diversity of name rests, whether on the corruption of the original into , as Berth. thinks, or on a double name of the place in question, must remain doubtful.Of which Solomon made the brazen sea, and the pillars, and the brazen vessels.<\/em> These words, wanting in 2Sa 8:8<\/span> in the Masoretic text, are perhaps to be restored according to our passage, and according to the Sept. and Vulg.<\/p>\n

1Ch 18:9-11<\/span>. Embassy and Present of Tou King of Hamath to David. In the parallel account, 2Sa 8:9-12<\/span>, this Tou is called Toi ()<\/p>\n

1Ch 18:10<\/span>. And he sent Hadoram his <\/em>son.<\/span><\/em> 2<\/span> Samuel: Joram, at all events incorrect, as a name compounded with would scarcely have suited a member of a Syrian royal house; and the Sept. gives there (here)To greet him,<\/em> to wish him health. So is to be taken, according to the parallel passages, as Gen 43:27<\/span>, not, with the Sept. and Vulg., in the sense of a prayer for peace (ut postulant ab eo pacem<\/em>).For Ton was at war with Hadadezer,<\/em> literally, For Hadadezer was a man of wars of Tou, a constant assailant and adversary to him; comp. 1Ch 28:3<\/span>; Isa 42:13<\/span>. After these words, which form a parenthetical explanation to the foregoing, follows the wider object of : and all manner of vessels of gold and silver and brass, which Luther erroneously refers to 1Ch 18:11<\/span>.<\/p>\n

1Ch 18:11<\/span>. With the silver and the gold that he had taken.<\/em> For 2 Samuel presents , perhaps the original form.From all the nations<\/em> . . . and from Amalek.<\/em> In 2 Samuel a more complete and probable text is found (in which, besides, is to be read for .<\/p>\n

1Ch 18:12-13<\/span>. Abshais Victory over the Edomites in the Valley of Salt.And Abshai . . . slew of Edom<\/em> (literally, slew Edom) in the valley of salt,<\/em> 18,000 men.<\/em> In Bertheaus combination of the very different reading in 2Sa 8:13<\/span> with our passage, for Abshai son of Zeruiah would have to be read Joab, etc., and after slew of Edom would have fallen out the words when he (Joab) returned from the conquest of Aram. Otherwise Ew., Then., Wellh., Keil, etc., the latter of whom upholds the statement of Chronicles, that Abshai gained this victory, by reference to 1Ch 10:10<\/span> ff. of our book (where Abshai appears as commander under his brother Joab), and declares it consistent as well with Psa 60:2<\/span> as with 1Ki 11:15<\/span>.<\/p>\n

1Ch 18:14<\/span>. And all the Edomites became servants of David.<\/em> For this 2 Samuel has more fully, and perhaps originally: and in all Edom he appointed officers; and all the Edomites became Davids servants.<\/p>\n

2. Davids Officers of State:<\/em> 1Ch 18:14-17<\/span>,a list in 2 Samuel 8<\/span> also appended to the above summary war reports ( = 2Sa 8:15-18<\/span>), that was certainly found here in the old common sources of both authors, introduced by the general remark on the ability and excellence of the government of David (1Ch 18:14<\/span>).<\/p>\n

1Ch 18:15<\/span>. For Joab, comp. on 1Ch 2:16<\/span>.Jehoshaphat the son of Ahilud was recorder.<\/em>, properly remembrancer, that is, not annalist (Sept. Vulg. a commentariis<\/em>), but chancellor, who makes to the king a report of all that takes place in the kingdom, and conveys his commands; comp. the magister memori<\/em> of the later Romans, and the Waka Nuvis<\/em> in the Persian court (Chardin, Voyages<\/em>, v. p. 258).<\/p>\n

1Ch 18:16<\/span>. For Zadok, comp. on 1Ch 5:30 ff.Abimelech the son of Abiathar.<\/em> For is certainly to be read, with the Sept., Vulg., and 2Sa 8:17<\/span>, ; for so is this priest called in 1Ch 24:3<\/span>; 1Ch 24:6<\/span>; 1Ch 24:31<\/span>, where he is likewise named as the representative of Ithamar with Zadok of Eleazar, and where he appears as the son of Abiathar. That Abiathars father was also called Ahimelech, 1Sa 22:20<\/span>, does not warrant the assumption that in our passage, as in 24, there is an exchange of the father and the son; and thus a transposition of the names into Abiathar the son of Ahimelech is necessary (as Movers, Then., Ew., Wellh. think). Rather is our Ahimelech to be regarded as a son of the same name with his grandfather, according to the known Hebrew custom, who, even during his fathers lifetime, acted in the priestly office. Comp. the frequent recurrence of the grandfathers name in the grandson in 1Ch 5:3041.And Shavsha was scribe,<\/em> that is, secretary of state. This Shavsha (Luth. Sausa) is called in 1Ki 4:3<\/span> Shisha (, differing only in spelling from ), but in 2Sa 20:2<\/span>5 () If 2Sa 8:17<\/span> exhibits , this is to be considered, perhaps, an error of the pen.<\/p>\n

1Ch 18:17<\/span>. And Benaiah . . . was over the Cherethi and the Pelethi.<\/em> So also 2Sa 8:18<\/span>, with the more correct reading for , as in 2Sa 20:23<\/span>. That Cherethi and Pelethi denote the two divisions of the royal guard (the , Joseph. Antiq.<\/em>vii. 5. 4) is undoubted, though, with Gesen., Then., Bhr (on 1Ki 1:36<\/span>), Keil, etc., the former name be explained by confossores, lictores<\/em>, executioners, the latter by celeres, , runners (couriers), and thus both appellatively, for which the passages 1Ki 2:25<\/span>, 2Ki 11:1<\/span> appear to speak, or though (with Lakemacher, Movers, Ew., Berth., Hitz., etc.) they be regarded as the nationalities of the Cretans (Carians) and the Philistines. Comp. the latest discussion of this controversy by J. G. Mller (Die Semiten in ihrem Verhaltniss zu Chamiten und Japhetiten,<\/em> 1872, p. 263 ff.), who decides for the latter interpretation. For Benaiah, comp. also 1Ch 11:22<\/span> ff.And Davids sons were the chief beside the king,<\/em> the next to him. In 2Sa 8:18<\/span> the ancient term , privy counsellors, is chosen to designate the high rank of the royal princes (comp. 1Ki 4:5<\/span>).<\/p>\n

3. The War with Ammon and Syria:<\/em> 1Ch 19:1<\/span> to 1Ch 20:3<\/span>; comp. 2 Samuel 10<\/span>.And it came to pass after this.<\/em> The loose form of connection serves sometimes to introduce new reports, even if there be no strict chronological order, or if, as here (comp. 1Ch 18:3-5<\/span> with 1Ch 19:16<\/span> ff.), that which is to be related has been partly mentioned before. Comp. for example, 2Sa 8:1; 2Sa 10:1<\/span>; 2Sa 13:1<\/span>. For the Ammonite king Nahash, and his war with Saul, see 1 Samuel 11<\/span>.And his son reigned in his stead.<\/em> The following certainly shows that this son was called Hanun; yet the name , from 2Sa 10:1<\/span>, appears to have originally stood in the text after , as inversely there, the omitted name must apparently be supplied from our passage.<\/p>\n

1Ch 19:3<\/span>. Thinkest thou that David doth honour thy father?<\/em> literally, Does David honour thy father in thine eyes? The emphasis in this question rests on the notion of honouring, of which the questioners doubt whether it really forms the object of Davids embassy.To search and to turn over<\/em> (turn up side down, examine thoroughly), and to spy out the land.<\/em> This sentence is also in Hebrew a question, but, as an affirmative answer is expected, introduced, not with , but with Are they not come to search, etc.? In 2Sa 10:3<\/span>, the sentence runs somewhat different, so that riot the land (), but the city (), is the object of the verbs, and the removed to the end has the sense, not of turning over, but of destroying. But it is scarcely necessary to change our text accordingly (against Berth.).<\/p>\n

1Ch 19:4<\/span>. And shaved them.<\/em> 2 Samuel more exactly: shaved off the half (the one side) of their beard.And cut off half their garments by the breech.<\/em>, properly, the step, the step-region in the middle of the body, here euphemistic for , nates<\/em>, which is used in 2 Samuel.<\/p>\n

1Ch 19:5<\/span>. And they went.<\/em> This is wanting in 2 Samuel, but not therefore to be erased as superfluous (against Berth.).And the king said, Tarry at Jericho.<\/em> So far they were then come on their way to Jerusalem. The following then return is naturally completed by adding to Jerusalem or hither.<\/p>\n

1Ch 19:6<\/span>. That they had made themselves stink with David,<\/em> had drawn his hatred on them. For the Hithp<\/em>. 2 Samuel has the Niph.<\/em> of the same verb, in the same reflexive sense.Hanun . . . sent a thousand talents of silver to hire,<\/em> etc. The statement that this hiring of auxiliaries took place is wanting in 2 Samuel, but is certainly genuine.For Mesopotamia = Aram-naharaim, 2 Samuel names, as the first of the countries from which Hanun hired his auxiliaries, Aram-beth-rehob, which can scarcely be only another name of Mesopotamia (as some ancients have assumed, identifying the city Beth-rehob with Rehobath, now Rahabe, on the Euphrates, Gen 36:37<\/span>), but the kingdom or territory of Beth-rehob, a Syrian city, Num 13:21<\/span>, Jdg 18:28<\/span>, lying south of Hamath. For the following name, Aram-Maachah, 2 Samuel 10<\/span>. (as 1Ch 19:7<\/span> of our ch.) has only Maachah (on which region, bordering northward on the trans-jordanic Palestine, comp. Deu 3:14<\/span>; Jos 12:5<\/span>; Jos 13:11<\/span>). On the contrary, Zobah is there called more fully: Aram-Zobah (comp. on 1Ch 18:3<\/span>).<\/p>\n

1Ch 19:7<\/span>. And they hired them<\/em> 32,000 chariots<\/em>, that is, chariots with riders, , as the foregoing verse shows. The number 32,000 agrees substantially with the deviating statement in 2 Samuel, in which these auxiliaries appear rather as footmen, and, indeed, consisting of 20,000 footmen from Aram and Aram-beth-rehob, 1000 men from Maachah, and 12,000 men from the kingdom of Tob (Jdg 11:3<\/span>), which latter our author has left undistinguished.And they came and pitched before Medeba,<\/em> the city of the tribe of Reuben mentioned Jos 13:16<\/span>, two miles (about nine English miles) south-east of Heshbon. This statement as well as the following, relative to the simultaneous assembling of the Ammonite troops, is wanting in 2 Samuel 10<\/span>, but was found no doubt in the old sources used by our writer, in common with the author of the books of Samuel.<\/p>\n

1Ch 19:8<\/span>. And all the host of the mighty.<\/em> Different, but merely in expression, from 2 Samuel: the whole host, the mighty men.<\/p>\n

1Ch 19:9<\/span>. And the sons of Ammon . . . at the gate of the city,<\/em> before the gates of Rabbah, their capital. This reading: , is to be preferred, as clearer than that in 2Sa 10<\/span>:1 , at the gate, outside the gate.<\/p>\n

1Ch 19:10<\/span>. And Joab saw that the battle was directed against him before and behind,<\/em> literally, that the face of the battle ( = the front of the line) was before and behind him: that before him stood the Ammonites, and in his rear the Syrians. Opposite the latter, as the stronger foe, Joab took his ground, while, 1Ch 19:11<\/span>, he entrusted the engagement with the Ammonites to his brother Abshai.<\/p>\n

1Ch 19:13<\/span>. For our people, and for the city of our God:<\/em> that these may not fall into the hands of the heathen, and from cities of the Lord become cities of idols.<\/p>\n

1Ch 19:15<\/span>. And went into the city,<\/em> fled into their capital Rabbah, while Joab first returned to Jerusalem, reserving the siege and capture of this strong fortress for the following campaign.<\/p>\n

1Ch 19:16-19<\/span>. The Conquest of the Syrians allied with the Ammonites.They sent messengers, and drew forth the Syrians that were beyond the river Euphrates,<\/em> the Mesopotamians, who must have been somehow subject to Hadadezer, and laid under tribute; comp. 2Sa 10:16<\/span>.<\/p>\n

1Ch 19:17<\/span>. And came to them.<\/em> Instead of this notice, which is superfluous, along with the following words: and drew up against them, should be read, with 2Sa 10:16<\/span> (see Crit. Note): and he came to Helam. This elsewhere not occurring local name or (Sept., Vulg. Helam<\/em>) the Chronist quite omits in its first place (in 2 Samuel 10, 16<\/span> = 1Ch 19:16<\/span> of our ch.), and changes it the second time, whether intentionally or not, into . Comp. Joseph. Antiq.<\/em>vii. 6, 3, where the name is regarded as a proper name of a king beyond the Euphrates, the master of the general Shophach (Sabekos). It is, moreover, not impossible that the local name Helam corresponds to the Alamatha on the Euphrates in Ptolem. 1Ch 15:5<\/span>, in which case 1Ch 18:3<\/span> might be combined with our passage, if the same war with Hadadezer and the Syrians be spoken of there as here.<\/p>\n

1Ch 19:18<\/span>. And David slew of the Syrians<\/em> 7000 teams<\/em> (chariot horses) and<\/em> 40,000 footmen.<\/em> On the contrary, 2 Samuel has 700 teams and 40,000 horsemen. Perhaps the smaller number of teams in 2 Samuel and the designation of the 40,000 as footmen in our text deserve the preference; comp. Wellh. p. 180.<\/p>\n

1Ch 19:19<\/span>. And when the servants of Hadadezer,<\/em> here not his warriors, but his allies or subject kings (vassals); comp. 2Sa 10:19<\/span> : .<\/p>\n

1Ch 20:1-3<\/span>. The Siege and Conquest of Rabbah, here more briefly related than in 2Sa 11:1<\/span>; 2Sa 12:26-31<\/span>, and therefore without any reference to the death of Uriah.When the year was ended, at the time when the kings go out,<\/em> in the spring, as most suitable for re-opening the campaign. The last described battle with the Syrians appears accordingly to have fallen in the autumn of the previous year.Joab led forth the strength of the host;<\/em> more circumstantially 2Sa 11:1<\/span> : David sent Joab, and his servants with him, and all Israel. On , comp. the similar , 2Ch 26:13<\/span>.And Joab smote Rabbah, and destroyed it,<\/em> properly, pulled it down; comp. Eze 16:39<\/span>; Eze 26:4<\/span>; Eze 26:12<\/span>; Lam 2:2<\/span>; Lam 2:17<\/span>. Compared with 2Sa 12:26<\/span> ff, where it is reported that Joab first only took the so-called city of waters, but called King David to the taking of the proper fortress (citadel, acropolis), that the honour of completing the conquest and destruction of the city might be his, the present report appears brief and summary.<\/p>\n

1Ch 20:3<\/span>. And cut them with saws, and iron threshing-carts and saws.<\/em>, . ., from the root , cut; comp. saw, from the cognate root . In 2Sa 12:31<\/span>, is perhaps only an error of the pen for or (Bttcher).For , as in 2 Samuel, , and with scythes (or like iron-cutting instruments, scarcely wedges, as Luther, or axes, as Kamph., thinks), is perhaps to be read. A twofold mention of saws, first in the sing., then in plur., would be an intolerable tautology. Moreover, this cutting and grinding of the vanquished Ammonites with iron saws, threshing sledges, and the like, is in itself horrible and barbarous enough (comp. Pro 20:26<\/span>; Amo 1:3<\/span>); and we need not assume that the Chronist intentionally, and from an apologetic tendency, passed over a still more horrid kind of punishment then inflicted on the vanquished Ammonites, burning in tile-kilns (2Sa 12:31<\/span>); comp. on 1Ch 18:2<\/span>.<\/p>\n

4. Appendix: Briefer Report of the Heroic Deeds of some of Davids Warriors in the Conflict with Philistine Giants:<\/em> 1Ch 20:4-8<\/span>.This report is also treated as an appendix in 2 Samuel, where it is found quite at the end of the history of David, 1Ch 21:15-22<\/span>, and, indeed, enlarged by a fourth heroic deed (1Ch 21:15-17<\/span>), there related in the first place, but here wantingthe dangerous conflict of David with the giant Ishbi-benob, whom Abshai at length slew. It appears as if the Chronist had omitted this story intentionally, because it might have lessened the military fame of David. Comp. Lightfoot, Chronol. V. T. p.<\/em> 1Chr 68: lllud prlium, in quo David in periculum venit et unde decore et illsus prodire non potuit, omissum est;<\/em> as Starke: The dangerous combat of David with Ishbi is not mentioned here, as the book of Chronicles, as some remark, conceals or passes over the shame of the saints; whence also nothing occurs here of the adultery and murder by David, or of the idolatry of Solomon.<\/p>\n

1Ch 20:4<\/span>. And it came to pass after this.<\/em> This formula stood here originally not so unconnected as in 1Ch 19:1<\/span>; but the event to which it referred, 2Sa 21:18<\/span>, was that history of the combat with Ishbi which is intentionally omitted by our author, on which account the formula does not now appear very suitable.A war arose at Gezer.<\/em> (perhaps arising out of , 2Sa 21:18<\/span>), here = , according to later usage. For Gezer (in the tribe of Ephraim, to the south-west, near the north border of the Philistines), sec 1Ch 7:28<\/span>. For , moreover, we should apparently (2Sa 21:18<\/span>) read , or perhaps ; that passage is not inversely to be amended from ours (against Berth.).Then Sibbecai the, Hushathite<\/em> (one of Davids Gibborim; see 1Ch 11:29<\/span> and 1Ch 27:11<\/span>) slew Sippai, one of the sons of Rapha,<\/em> one of the Rephaites or descendants of Rapha, that gigantic tribe that before the invasion of the Philistines inhabited the south-west of Canaan, and of which several families of gigantic size still lived among the Philistines; comp. Jos 11:22<\/span>; Deu 2:6<\/span>; Deu 2:23<\/span>.And they were subdued,<\/em> namely, by the conquest of this giant; comp. Jdg 11:33<\/span>; 1Sa 7:13<\/span>. The absence of this remark in 2 Samuel does not make its originality suspicious.<\/p>\n

1Ch 20:5<\/span>. And there was a war again with the Philistines,<\/em> namely, 2Sa 21:19<\/span>, at Gob (or Nob), and so at the same place as the former.Elhanan the son of Jair slew Lachmi, brother of Goliath the Gittite.<\/em> According to this certainly original reading is the defective text, 2Sa 21:19<\/span> : Elhanan the son of Jaare-oregim, a Bethlehemite, slew Goliath the Gittite, to be amended (with Piscat., Cleric, Mich., Mov., Then., Keil, Wellh.). The form , instead of of Chronicles, would be caused by the following , the accidental insertion of which from the line underneath is easily understood (Wellh.). Besides, the here quite unexplained mention of the celebrated captain of David, Elhanan of Bethlehem (1Ch 11:26<\/span>), will have occasioned a change of into . Accordingly, the question started by Berth., as defender of the originality of the text of Samuel: Have there been two Goliaths? falls to the ground as an idle one.<\/p>\n

1Ch 20:6<\/span> ff. The Last of the Four Heroic Deeds.Where was a man of<\/em> (great) stature:<\/em> = the , vir mensurarum,<\/em> in 2 Samuel.And his fingers were, six and six<\/em> (namely, on the hands and the feet, therefore in all), twenty and four.<\/em> Comp. the sedigiti<\/em> mentioned by Plin. . H. N<\/em>. xi. 43; also Trusen, Sitten, Gebruche, and Krankheiten der alten Hebrer,<\/em> p. 198 f.; Carlisle, An account of a family having hands and feet with supernumerary fingers and toes (in Philos. Transac.<\/em> 1814, part 1, p. 94); Rosbach, Diss, de numiero digitorum adaucto,<\/em> Bonn 1838; Blasius, Fall von Ueberzahl der Zehen,<\/em> in Siebolds Journ. fr Geburtshlfe<\/em>, vol. xiii. Art. 1; also Lond. Medic. Gaz.<\/em> vol. xiv. Apr. 1834, and Friedrich, Zur Bibel,<\/em> i. p. 298 f. Recently the well-known Arabian traveller F. v. Maltzan, in the Berlin Anthropological Society, reported as follows: Among the Himyarites (in South Arabia), in the dynasty of Forli, the six fingers are hereditary, and the pride of the ruler and the people. Indeed, this property of six fingers, a sign of bodily or, if not bodily, of mental strength among the Arabs, is still kept up artificially, as the six-fingered princes of the reigning house are allowed to marry only six-fingered members of the family, to avoid as much as possible the appearance of five fingers. In short, the twenty-four fingers and toes of the ruler are the pride of the country; and any one out of the country might prove his nearer or further connection with the ruling house by a greater or smaller superfluity of fingers (Correspondence Sheet<\/em> of the German Society for Anthropology, Ethnol., etc., 1872, No. 8, p. 60).<\/p>\n

1Ch 20:7<\/span>. Jonathan the son of Shima, Davids brother, Slew him.<\/em> Comp., on this Shima, 1Ch 2:13<\/span>.<\/p>\n

1Ch 20:8<\/span>. These were born.<\/em> for is an archaism, that occurs eight times in the Pentateuch, but always with the article (), and stands only here without it, for which reason it appears suspicious; the following also probably contains an error; comp. the regular in 2Sa 21:22<\/span>, Where it is preceded by the number four (Which is naturally omitted by the Chronist).And they fell by the hand of David, and by the hand of his servants,<\/em> namely, by Davids hand in a mediate way, as he was the supreme commander and military chief of the victorious Israelites, but immediately by the hand of his so-called servants or heroes. The whole remark forms a concluding subscription, that appears no less suitable in our passage than in 2Sa 21:22<\/span> (against Berth.).<\/p>\n

Footnotes:<\/strong><\/p>\n

[1]<\/span> is the Kethib<\/em> in all passages of our chapter, but the Keri<\/em>: (so in 2Sa 10:16-19<\/span>). The first form, the more usual in the books of Samuel and Kings, is also the more original, because , a Syrian idol name, occurs in other Syrian proper names.<\/p>\n

[2]<\/span>Properly Darmascus (so here and 1Ch 18:6<\/span>, also 2Ch 16:2; 2Ch 24:23<\/span>, without variation; elsewhere always ).<\/p>\n

[3]<\/span>After there seems to have fallen out ; comp. Sept. () and Vulg. (milites<\/em>), and see Exeg. Expl.<\/p>\n

[4]<\/span>For read rather (with the Sept., Vulg., and 1Ch 24:3<\/span>; 1Ch 24:6<\/span>) .<\/p>\n

[5]<\/span>For the text in Samuel (2Sa 10:17<\/span>) has , and went to Helam, perhaps more correct and original (comp. Exeg. Expl.), though all translations and mss. conform the of our passage.<\/p>\n

[6]<\/span>Rather, perhaps, and scythes, as for is (with 2Sa 12:31<\/span>) no doubt to be read.<\/p>\n

[7]<\/span>Recently Th. Bischoff (Das Ausland<\/em>, 1873, p. 136) thinks he has found the ruins of Zobah south-east of Aleppo, near the salt lake Jabul. He appears to mean the same ruins which J. W. Helfer (Helfers Reisen in Vorderasien<\/em>, by Countess Pauline Nostitz, Leipz. 1873, i. p. 174 ff.) saw in 1830.<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

CONTENTS<\/p>\n<\/p>\n

We are here told of David’s friendly message to Hanun king of Ammon; and of the impolitic conduct of Hanun to David’s messengers, whereby David is so angry that he opens a war against Hanun, and conquers him.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

The relation we have of this event in 2Sa 10<\/span> is so very similar with this, that I would refer the Reader to what is there said upon it, and not detain him with many observations further. How strange it is that a poor king, like Hanun, and of a poor little kingdom, like Ammon, could venture to affront king David. But pause, Reader, and I will show you a yet more marvellous thing. When the Lord Jesus sends to us his ambassadors, not indeed to congratulate, but to tell us how we may flee from the wrath to come, how are they entertained? Equal, if not greater contempt is poured upon all that beseech sinners, in Christ’s stead, to be reconciled to God! Alas! to what a blind, ruined, and undone state is man by nature fallen!<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

Gracious Messengers<\/p>\n

1Ch 19<\/span><\/p>\n

<\/strong><\/p>\n

THE phrase “after this” has no chronological significance. David was moved once more by a fine human sentiment. He remembered that Nahash had been kind to him in the days of his ancient trouble, so when Nahash died David proposed to show kindness unto Hanun his son. David was thus far from being spoiled by his royalty and grandeur. He who could sing so well could always sympathise most deeply. These fine human traits in the character of David endear the king to the common heart of the world. Though he was always ready for war, yet David was always ready also to bind up broken hearts, and to lead back to the right road men who had lost their path in life.<\/p>\n

A very tender expression is this:<\/p>\n

“David sent messengers to comfort him concerning his father” (<\/em> 1Ch 19:2 ).<\/p>\n

<\/em><\/p>\n

It might have been thought that a man whose mind was preoccupied with new military schemes, with ideas of advancement or aggrandisement, a man who slew thousands of enemies, would have cared but little for the death of a single man. Yet it was quite otherwise. David distinguished between the soldier and the man; between what he believed to be his military duty, and all those kindly and generous sentiments which invest human character with its noblest attributes. Though we cannot build a temple, we may send a comforting message to a human heart; though we cannot go forth to great wars such as require volumes of history for their proper narration, we can look out for instances of solitary grief and sadness to which we can minister encouragement and sympathy. Here, however, in the very act of carrying out a benevolent purpose, David is encountered by the all-poisoning thought in life, namely, the thought which is born of suspicion. Unfortunately, there are always men who misinterpret the motives of others, and assign sinister intentions to the very highest actions of the benevolent soul. How many feasts have these marplots spoiled? Into how many families have suspicious thoughts entered where they ought not to have had a moment’s accommodation? It should be the delight of Christians to receive kindness without suspicion, and to give men credit for the best motives especially in the day of darkness and distress when they seek us out that they may comfort us with the light of the Lord. It would seem to require the whole energy of God to rid the human soul of suspicion and jealousy. How hard it is for us to give one another credit for really pure and good intentions! But in ascribing false or unworthy motives to human action, do we not thereby reveal the principal characteristics of our own disposition? Is it not true that evil is to him who evil thinks, in other words, that only the evil man can think evil of other people, and that when we ascribe sinister motives to those who would help us, we are only drawing our own portraiture, and showing but too vividly what we ourselves would do under similar circumstances? The basest of motives was ascribed to David: he was making his pretended compassion a medium through which to search the city, and to spy it out, and to overthrow it. Unquestionably there are men who make an investment of Christianity, and turn their very Christian profession into an article of merchandise: unquestionably, too there may be simulations of sympathy which deserve only to be denounced as cunningly arranged hypocrisies: at the same time, it is better to err, if we err at all, on the side of magnanimity, by ascribing to men the worthiest motives, and crediting them with intentions akin to the faith which they profess. We may exclude ourselves from the enjoyment of many spiritual advantages by suspecting the motives of the men who offer them. Thus in going to the house of God itself we may regard the whole institution as an attempt to impose upon our credulity and generosity. In no such way do men realise the highest spiritual advantages; they embitter themselves; they rebuke all that is sweetest and noblest in human nature; and they betake themselves to narrowness and solitude, when they might live in the very largeness of the divine love, and in the sweetest companionship of the divine presence. All this suspicion brings upon those who indulge it punishment sooner or later.<\/p>\n

The subsequent history given in this chapter shows that men cannot both be suspicious and successful when they are doing injustice to high motives and generous proposals. There are men who are clever within limited points, and whose policies instantly commend themselves because they appear to be marked by shrewdness. There is, however, a larger prudence the great and generous prudence which gives men credit for being better than perhaps they are, and which disarms even their animosity by a liberal trust in what ought to be their main purpose. Beware of imprudent prudence; that is, prudence which sees only a portion of the situation, and does not take in the whole scope and horizon of the circumstances. The princes of the children of Ammon imagined themselves to be very clever in penetrating David’s motive, but they lived to see that their cleverness was a mistake, and that astuteness when unregulated by magnanimity leads to penalty and ruin.<\/p>\n

Prayer<\/p>\n

<\/strong><\/p>\n

Almighty God, we bless thee for every sign of growth, because it is a sign of the victory of thy Son. Surely the world is better now than it was long ago. Thou hast not given the blessing in vain, thy word hath not returned unto thee void; thou seest the green blade piercing the dark earth, and foretokening the summer and the harvest. This is thy doing, thou Son of God; thou shalt see of the travail of thy soul, and shalt be satisfied; thou shalt say, It is enough; all thy pain shall be forgotten in thy triumph, thou shalt see in the throngs of heaven the spoils of thy blessed cross. Enable us to grow in grace, in knowledge, in every high quality, that at last we may come to the measure of the stature of perfect men in Christ Jesus. We would not be soon discouraged, but the elements are against us, the great powers are not on our side; the powers that rule the air. and direct the world they would destroy, are all against us; but they that are for us are more in number and in quality than all that can be against us; to be with God is to be in the majority, to be associated with Christ is to be assured of victory; the Lord shall bring the issue according to his own purpose, and he shall see satisfaction which will give him perpetual delight. Enable us to be truly meek, and in some measure to understand that to serve is to grow, and that sometimes to wait is to serve; show us that by patience we may be exemplifying the Spirit of Christ; by withholding the moan of regret, by suppressing the sigh of discontent, we may be magnifying the cross of Christ; thus may we be encouraged to believe that in every department of life it is possible to show what Christ can do for the soul. As for those who are in darkness, and are groping, hardly knowing the night from the day, thou wilt be gracious unto them in the degree of their sincerity; if their doubt is the expression of their vanity, thou wilt permit them to go from ditch to ditch until they are wearied in their fruitless search. But if their doubt expresses the agony of the soul that would find God and come before him at the holy altar, thou wilt surprise such with revelations of thy presence, and gladden such by taking up thy residence in the heart. We leave all men, institutions, concerns, policies, and purposes with God; the great men of the earth can do nothing permanently against thy cross; all enmity is shivered to pieces there. Thou shalt reign, thou suffering, dying Christ, for thou didst rise again, and in thy resurrection thou hast given pledge that all who love thee shall share thine immortality. Help us to carry our burdens: sometimes the weight is too much; help us to believe that this body is only a momentary companion, and may at any moment fall away and allow the soul to pursue its unimpeded growth. Thus may we know that affliction helps, and that death comes with a blessing in its hands. Re with the sick, the weak, and those who under any circumstances must make their sanctuary at home; the Lord be gracious unto such with double-handed blessing, the Lord make them forget their weariness in their spiritual joy, and may they and we together through the cross see the throne. Amen.<\/p>\n

Fuente: The People’s Bible by Joseph Parker<\/b><\/i><\/h4>\n

XVIII<\/p>\n<\/p>\n

THE WARS OF DAVID<\/p>\n

2Sa 5:11-25<\/span><\/strong> ; 2Sa 8:1<\/span><\/strong> ; 2Sa 10:1-19<\/span><\/strong> ; 2Sa 21:15-22<\/span><\/strong> ; 2Sa 23:13-17<\/span><\/strong> ; 1Ch 11:15-19<\/span><\/strong> ; 1Ch 12:8-15<\/span><\/strong> ; 1Ch 14:1-2<\/span><\/strong> ; 1Ch 14:8-17<\/span><\/strong> ; 1Ch 18:1<\/span><\/strong> ; 1Ch 19:1-19<\/span><\/strong> ; 1Ch 20:4-8<\/span><\/p>\n

<\/strong><\/p>\n

Our last chapter intimated that the union of the nation under such a king as David, in such a capital, would naturally excite the jealousy and alarm of all neighboring heathen nations. This section commences thus: “And when the Philistines heard that they had anointed David king over Israel, all the Philistines went up to seek David.”<\/p>\n

Your attention has already been called to the necessity of breaking the power of the hostile heathen nations lying all around Judah, if ever the Jewish nation is to fulfil its mission to all other nations. The geographical position of Judah, which is the best in the world for leavening the nations with the ideas of the kingdom of God, if it maintained its national purity and adherence to Jehovah, also made it the most desirable possession for other peoples having far different ideals. As the salvation of the world including these very hostile nations, depended on the perpetuity and purity of Israel, these nations, through whom came idolatry and national corruption, must be broken, hence the seeming cruelty and partiality of Jehovah’s order through Moses to destroy the Canaanites, root and branch, and to avoid the corruptions of the other nations, were meant as mercy and kindness to the world.<\/p>\n

The nations against which David successfully warred, so far as our text records them, were the Philistines, the Ammonites, the Syrians of Zobah, the Syrians of Damascus, the Moabites, and the Edomites. He had previously smitten the Amalekites of the Negeb. On these wars in general the following observations are noteworthy:<\/p>\n

1. He was never the aggressor.<\/p>\n

2. He never lost a battle.<\/p>\n

3. His conquest filled out the kingdom to the boundaries originally promised to Abraham.<\/p>\n

4. The spoils of all these wars, staggering credulity in their variety and value, were consecrated to Jehovah, making the richest treasury known to history.<\/p>\n

5. By alliance without war he secured the friendship of Hiram, king of Tyre, most valuable to him and to his son Solomon. As Phoenicia, through the world-famous fleets of Tyre and Sidon, commanded the Mediterranean with all its marine commerce, and as David ruled the land through whose thoroughfares must pass the caravans carrying this traffic to Africa, Arabia, India, Syria, and Mesopotamia, it was of infinite value to both to be in friendly alliance. To these merchant-princes it was of incalculable advantage that all the land transportation of their traffic should lie within the boundaries of one strong and friendly nation rather than to have to run the gauntlet between a hundred irresponsible and predatory tribes, while to David, apart from the value of this peaceful commerce, the whole western border of Judah along the Mediterranean coast was safe from invasion by sea so long as friendship was maintained with Hiram, king of the sea.<\/p>\n

6. By the voluntary submission of Hamath after his conquest of Damascus, he controlled the famous historic “Entrance into Hamath,” the one narrow pathway of traffic with the nations around the Caspian Sea, thus enabling David to reach those innumerable northern hordes so graphically described in later days by Ezekiel, the exile-prophet.<\/p>\n

7. By the conquest of Damascus he controlled the only caravan route to the Euphrates and Mesopotamia, since the desert lying east of the trans-Jordanic tribes was practically impassable for trade and army movement from a lack of water, We have seen Abraham, migrating from Ur of the Chaldees, low down on the Euphrates, compelled to ascend that river for hundreds of miles in order to find an accessible way to the Holy Land through Damascus. In his day, also Chedorlaorner’s invasion had to follow the same way, as we will see later invasions do in Nebuchadnezzar’s time, which at last conquered David’s Jerusalem.<\/p>\n

8. By the conquest of Ammon, Moab, and Edom, all the Arabah passed into his hands, checkmating invasion by Arabian hordes, as well as barring one line of invasion from Egypt. By the conquest of the Philistines and Amalekites the other two ways of Egyptian invasion were barred. You should take a map, such as you will find in Huribut’s Atlas, and show how David’s wars and peaceful alliances safeguarded every border, north, east, south, and west.<\/p>\n

Besides these general observations, we may note a special feature characterizing these, and indeed all other wars, prior to the leveling invention of gunpowder and other high explosives, namely, much was accomplished by individual champions of great physical prowess and renown. David himself was as famous in this respect as Richard, the Lionhearted, until in a desperate encounter, related in this section, his life was so endangered that a public demand justly required him to leave individual fighting to less necessary men and confine himself to the true duty of a general the direction of the movements of the army.<\/p>\n

Your text recites the special exploits of Jashobeam, Eleazer, Shammah, Abishai, Benaiah, or Benajah, after whom my father, myself, and my oldest son were named. With them may be classed the ten Gadites whose faces were like the faces of lions and who were as swift as the mountain deer, the least equal to 100 and the greatest equal to 1000. These crossed the Jordan at its mighty flood and smote the Philistines in all its valley, east and west.<\/p>\n

Quite to the front also, as giant-killers, were Sibbecai, Elhanan, and Jonathan’s nephew. Of others, all mighty heroes, we have only a catalogue of names as famous in their day as Hercules, Theseus, and Achilles, Ajax, Ulysses, Horatius, and .King Arthur’s Knights of the Round Table, but, as philosophizes Sir Walter Scott in lvanhoe<\/em><\/strong> concerniog the doughty champions at the tourney of Ashby de la Zouch: “To borrow lines from a contemporary poet, ‘The knights are dust, And their good swords rust, Their souls are with the saints, we trust,’while their escutcheons have long mouldered from the walls of their castles; their castles themselves are but green mounds and shattered ruins; the place that once knew them knows them no more. Nay, many a race since theirs has died out and been forgotten in the very land which they occupied with all the authority of feudal proprietors and lords. What then would it avail to the reader to know their names, or the evanescent symbols of their martial rank?”<\/p>\n

One exploit of three of these champions deserves to live forever in literature. It thrills the heart by the naturalness of its appeal to the memory of every man concerning the precious things of his childhood’s home. David was in his stronghold, the Cave of Adullam, weary and thirsty. Bethlehem and his childhood rise before him: “O that one would give me water to drink of the Well of Bethlehem that is by the gate!” His exclamation thrills like Woodworth’s famous poem, “How dear to my heart are the scenes of my childhood, As fond recollections presents them to view! The orchard, the meadow, the deep-tangled wildwood, And ev’ry loved spot which my infancy knew”.<\/p>\n

David’s longing for water from that particular well, and Woodworth’s “Old Oaken Bucket” harmonize with my own experience whenever I am delirious with fever. I always see a certain spring on my father’s plantation issuing from the mosscovered, fern-bordered rocks, and filling a sucken barrell. Hard by, hanging on a bush, is the gourd which, when dipped into the cold, clear spring, is more precious to thirsty lips than the silver tankards or gold drinking cups of kings; only in my fever-thirst I never am able to get that gourd to my lips. Three of David’s mighty men heard the expression of his longing for that water out of the Well of Bethlehem, and slipping quietly away, not caring that a Philistine garrison held Bethlehem, the three men alone break through the defended gate and under fire draw water from the well and bring a vessel of it over a long, hot way to thirsty David. It touched his heart when he saw their wounds. He could not drink water purchased with their blood, but poured it out as a libation to such great and devoted friendship.<\/p>\n

Some other incidents of the Philistine war are worthy of comment:<\/p>\n

1. So great was the defeat of the Philistines in their first battle, where David, under divine direction, attacked the center of their army, the scene is named “Baal-Perazirn,” i.e., “The place of breaking forth.” Splitting their column wide open at its heart, he dispersed them in every direction. They even sat their gods behind them to be burned by David’s men. We need not be startled at the burning of such gods, for history tells of one nation that ate their god, made out of dough, in times of famine. This breaking of a battle-center was a favorite method with Napoleon later, and vainly attempted by Lee at Gettysburg.<\/p>\n

2. In the second great battle, again following divine direction, he avoided the center where they expected his attack as before and were there prepared for him this time, and “fetched” a compass to their rear, sheltered from their view by a thick growth of balsam trees, and on hearing “a sound of a going” in these trees, struck them unawares and overthrew them completely.<\/p>\n

So Stonewall Jackson, his movements sheltered from observation by the trees of the wilderness, marched and struck in his last and greatest victory at Chancellorsville. And so did that master of war, Frederick the Great, screened by intervening hills, turn the Austrian columns and win his greatest victory at Leuthen. Major Penn, the great Texas lay-evangelist, preached his greatest sermon from “This fetching a compass,” and “When thou hearest the sound of a going in the mulberry trees, bestir thyself.” His application was: (a) Let great preachers attack the center, as David did at Baal-Perazim. (b) But as I am only a layman I must fetch a compass and strike them in the rear where they are not expecting attack. (c) As the signal of assault was the sound of a going in the mulberry trees, which we interpret to mean the power of the Holy Spirit going before, we must tarry for that power, for without it we are bound to fail. (d) But that power being evident, let every member of the church bestir himself. On this last point his zealous exhortation put every man, woman, and child to working.<\/p>\n

3. The third incident of this war was its culmination. He pressed his victory until “he took the bridle of the mother city out of the hand of the Philistines;” that is, he captured Gath and the four other cities, or daughters, that had gone from it. To take the bridle of a horse from the hand of a rider is to make that horse serve the new master, so Gath and her daughters paid tribute to David and served him quite a new experience for the Philistines.<\/p>\n

4. The result of these great achievements is thus expressed: “And the fame of David went out into all lands; and the Lord brought the fear of him on all nations.”<\/p>\n

The occasion of his next war, the one with Ammon, was remarkable. Nabash, the king of Ammon, held very friendly relations with David. The fact is that he may have ‘been the father of Amasa, a son of David’s sister, Abigail. Anyway, the relations between them had been very pleasant, so when Nahash died, David, out of the kindness of his heart, always remembering courtesies shown him, sent a friendly embassy to Hanun, the son of Nahash, but the princes of Ammon said to the young king, “Do you suppose that love for your father prompted David to send these men? He sent them to spy out the land so that he can make war successfully against us.” This evil suggestion led the young king to do a very foolish thing, and one that violated all international policy. He arrested these ambassadors and subjected them to the greatest indignity. Their venerable beards were cut off. I don’t know whether that means cut off half-way or just shaved off one side of the face. Then he cut off their long robes of dignity so they would be bob-tailed jackets striking about the hips, and sent them home. No mortification could exceed theirs. Somebody told David about it and he sent this word to them: “Tarry at Jericho until your beards grow out.”<\/p>\n

A deacon of the First Church at Waco, when I was pastor, whenever a young member of the church would propose some innovation on the customs of the church, would draw up his tall figure he was quite tall and would reach out his long arm and point at the young man and say, “My young brother, you had better tarry at Jericho until your beard grows out.” It was very crushing on the young brother, and I used to exhort the deacon about his curt way of cutting off members who, whether young or old, had a right equal to his own to speak in conference.<\/p>\n

Having practiced that unpardonable indignity upon the friendly ambassadors, the Ammonites know they must fight, since they have made themselves odious to David, so they raise an enormous sum of money, 1,000 talents of silver, and hire 33,000 men from the Syrians, the different branches of the Syrians. Some of them were horsemen from across the Euphrates, some from Tob, some from Maacah, and the rest of them from Zobah. David sends Joab at the head of his mighty army of veterans to fight them. The Ammonites remain in their fortified city of Rabbah, and as Joab’s army approaches, 33,000 Syrians come up behind them, and Joab sees that there is a battle to be fought in the front and in the rear, so he divides his army and takes his picked men to attack the Syrians, and commands Abishai, his brother, to go after the Ammonites as they pour out of their city to attack in front. Joab says to his brother, “If the Syrians are too strong for me, you help me, and if the Ammon-ites are too strong for you, then I will come and help you,” and so they fight both ways and whip in both directions with tremendous success. Joab destroys the Syrians, and Abishai drives the Ammonites back under the walls of their city.<\/p>\n

That victory leads to another war. When the Syrians heard of the overthrow of the contingent sent to succor Ammon, they sent across the Euphrates again for reinforcements and mobilized a large home army to fight David. David met them in battle and blotted them off the map, and having disposed of the Syrians, at the return of the season for making war, he sent Joab with a mighty army to besiege the city of Rabbah, the capital of the Ammonites. Joab besieges them and when he sees them about to surrender he sends for David to come and accept the surrender and David puts the crown of the king of Ammon on his own head. Then having destroyed the Ammonites, he marches against their southern ally, Moab, and conquers them. Following up this victory he leads his army against Edom, and conquers all that country. This war lasts six months. He gains a great victory over the Edomites and through Abishai, his leader, 18,000 of the Edomites were slain. The heir of the king escapes with great difficulty to Egypt, and is sheltered there. Joab remained six months to bury the dead and gather up the spoils. So ends this period of conquest.<\/p>\n

The text tells you, in conclusion, who were the administration officers during this period. You will find it on page 122 of the Harmony. Joab was over the host, Jehoshaphat was recorder, Zadok and Ahimelech were priests, Seraiah was scribe, Benaiah, or Benajah, was over the Cherethites and Pelethites and David’s sons were chiefs about the king.<\/p>\n

That great round of successes is followed by the magnificent song of thanksgiving, which needs to be analyzed specially and which is transferred to the Psalter as Psa 18<\/span> .<\/p>\n

That you may have a connected account of these wars, the consideration of three periods is deferred to the next chapter:<\/p>\n

1. The great sin of David, with its far-reaching consequences, 2Sa 11:2-12:24<\/span> .<\/p>\n

2. His treatment of the Ammonites after the fall of Rabbah, 2Sa 12:31<\/span> and 1Ch 20:3<\/span> .<\/p>\n

3. His treatment of the Moabites, 2Sa 8:2<\/span> .<\/p>\n<\/p>\n

QUESTIONS<\/p>\n

<\/strong><\/p>\n

1. What is the necessity of breaking the power of the hostile nations within and around Judea?<\/p>\n<\/p>\n

2. Show why the geographical position of Judea was favorable to its mission of leavening all nations with the ideas of the kingdom of God, and why Judea was a desirable possession to those nations.<\/p>\n<\/p>\n

3. What event brought a tide of war on David?<\/p>\n<\/p>\n

4. According to the record, with what nations did he wage successful war?<\/p>\n<\/p>\n

5. What eight general observations on these wars?<\/p>\n<\/p>\n

6. What special feature characterized them and all other ancient wars, and what modern inventions have now divested war of this feature?<\/p>\n<\/p>\n

7. Cite the names of some of David’s champions and their exploits.<\/p>\n<\/p>\n

8. How does Sir Walter Scott, in Ivanhoe, <\/em><\/strong> philosophize on the speedy oblivion coming to great champions?<\/p>\n<\/p>\n

9. Recite one exploit that deserves to live in literature, and why?<\/p>\n<\/p>\n

10. Cite the notable characteristic of the battle of Baal-Perazirn.<\/p>\n<\/p>\n

11. Name the more decisive battle which followed, and give illustrations from history of the different methods of attack in those two battles.<\/p>\n<\/p>\n

12. Give Major Penn’s text and sermon outline on some words concerning this battle.<\/p>\n<\/p>\n

13. Explain: ”He took the bridle of the mother city out of the hand of the Philistines.”<\/p>\n<\/p>\n

14. What was the result of these great achievements?<\/p>\n<\/p>\n

15. Recite the occasion of the war with Ammon and its results, and describe the first battle.<\/p>\n<\/p>\n

16. Give a brief statement of wars with Syria, Moab, and Edom.<\/p>\n<\/p>\n

17. With a map before you, show just how by these wars and alliances David safeguarded all his borders.<\/p>\n<\/p>\n

18. How did he commemorate his victories?<\/p>\n<\/p>\n

19. How did he celebrate them?<\/p>\n<\/p>\n

20. Into what other book was his thanksgiving song transferred, and how numbered there?<\/p>\n

Fuente: B.H. Carroll’s An Interpretation of the English Bible<\/b><\/i><\/h4>\n

1Ch 19:1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.<\/p>\n

Ver 1.<\/strong> ] This chapter is the same also with 2Sa 10:1-19<\/span> . See Trapp on “<\/em> 2Sa 10:1 “<\/em> &c.<\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

1 Chronicles Chapter 19<\/p>\n

<\/strong><\/p>\n

In 1Ch 19<\/span> , however, we see that there were those who distrusted David’s generosity. The children of Ammon could not understand that David should show kindness to Hanun, the son of Nahash, because his father showed kindness to him; and therefore the princes of Ammon, thinking that it was merely a political device, in order to overthrow the land by spying it out, suggest an act of the greatest contempt for David’s servants; but this only brought the most grievous retribution upon themselves. No doubt they hired chariots, but it was in vain! and, further, the Syrians were called in, but they were no help. They were put to the worse. Then they tried the Syrians beyond the river. Perhaps they would do better. The Syrians fled before Israel, so much so as to complete the slaughter. “And when the servants of Hadarezer saw that they were put to the worse before Israel, they made peace with David, and became his servants: neither would the Syrians help the children of Ammon any more.”<\/p>\n

Fuente: William Kelly Major Works (New Testament)<\/b><\/i><\/h4>\n

1Ch 19:1-5<\/p>\n

1Ch 19:1-5<\/p>\n

AMMONITES AND SYRIANS MAKE WAR AGAINST DAVID;<\/p>\n

DAVID’S MESSENGERS OF GOOD WILL INSULTED<\/p>\n

And it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead. And David said, I will show kindness unto Hanun the son of Nahash, because his father showed kindness to me. So David sent messengers to comfort him concerning his father. And David’s messengers came into the land of the children of Ammon to Hanun, to comfort him. But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honor thy father, in that he hath sent comforters unto thee? are not his servants come unto thee to search, to overthrow, and to spy out the land? Then Hanun took David’s servants, and shaved them, and cut off their garments in the middle, even to their buttocks, and sent them away. Then there went certain persons, and told David how the men were served. And he sent to meet them; for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, and then return.<\/p>\n

E.M. Zerr:<\/p>\n

1Ch 19:1-2. Gratitude is one of the finest principles, and David always manifested a great degree of it. His kingdom was secular as well as religious, hence he would have more or less to do with the kingdoms around him. Such dealings might be agreeable or otherwise, depending on the conduct of those kingdoms. The Ammonites had been generally against the Israelites, but one particular king of that people had shown some kind of favor to David. We are not told what that was, but David sought to show his gratitude by expressing his sympathy to his son. <\/p>\n

1Ch 19:3. Gratitude is indeed an excellent trait, and therefore to reject it is an indication of an opposite one. Without any investigation that we know of, the son of the former king of the Ammonites listened to the suggestions of his princes, who imputed to David a bad motive in sending his servants to console him. <\/p>\n

1Ch 19:4. Hanun did not wish to do any bodily harm to the servants of David; he planned only to humiliate them. Most men wore their beards at the natural length in those days. They were cherished because of the masculine significance. To rob a man of the natural ornament meant to deprive him of one sign of manhood. And men usually wore outer garments consisting of long robes, reaching nearly to the ground. To cut away the lower half of these garments not only exposed their bodies to shame, but would force them to become an offense to others. Hanun imposed both these indignities on the servants of David. <\/p>\n

1Ch 19:5. Being under orders from their king, the men were faithfully journeying on their return although very much humiliated. Some persons informed David of the circumstance and his humane spirit again showed itself. The replacement of the clothing could have been done at once, but it would take some time to grow another beard. Jericho was not a very conspicuous city, so the king permitted his servants to remain there until their beards were grown. <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

David’s attempt to deal kindly with the new king of Ammon was misrepresented and resented, and his messengers treated with indignity. The issue was their utter rout under Joab and Abishai, notwithstanding their confederacy with the Syrians.<\/p>\n

The chapter ends with the account of the decisive victory of David over Zobah. The conflict would seem to have been thrice renewed. The first campaign resulted in David’s capture of a position on the Euphrates (18: 3-8). The second victory was gained over them by Joab when they were the allies of Ammon. They gathered their forces for a final attempt after this defeat, and David overcame them, so that they made peace with him, and became his servants. Thus the consolidation of the kingdom went forward, while all the time the king was gathering treasure for building the Temple.<\/p>\n

Victory is in itself a peril to any man. David’s victories were the direct result of God’s blessing on him. “The Lord gave victory to David whithersoever he went” (18:13). Yet in the midst of them he sinned his greatest sin, and that notwithstanding that in his deepest heart he desired the building of God’s house. Constant watchfulness is the only guarantee of safety. Not even true desire and great blessing are sufficient if the heart be not personally watchful. <\/p>\n

Fuente: An Exposition on the Whole Bible<\/b><\/i><\/h4>\n

9. The Wars with Ammon, Syria and the Philistines (19-20)<\/p>\n

CHAPTER 19<\/p>\n

1. Hanuns insult to Davids servants (1Ch 19:1-5)<\/p>\n

2. Joabs victory (1Ch 19:6-16)<\/p>\n

3. Davids victorious campaign (1Ch 19:17-19)<\/p>\n

See annotations on 2 Samuel chapter 10. The occasion of the war with the Ammonites was the insult to the messengers of David whom he had sent to the son of King Nahash. Nahash had died and David sent the messengers to comfort Hanun concerning his father. It gives a little glimpse of the tenderness of David. But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honor thy father, that he hath sent comforters unto thee? Are not his servants come unto thee for to search and to overthrow and to spy out the land? When the Ammonites realized the insult to Davids messengers, they spent 1,000 talents of silver (about $375,000) to hire chariots and horsemen. Joab was victorious. Then the king himself took charge and gathered all Israel. A great victory was the result.<\/p>\n

In 2 Samuel the great sin of David follows the victory over the Syrians. In our comment on the fall of David, we have pointed out the connection between the victory of David and his sin. Davids fall is omitted in Chronicles because the grace of God is the prominent feature and grace had completely covered Davids great sin.<\/p>\n

Fuente: Gaebelein’s Annotated Bible (Commentary)<\/b><\/i><\/h4>\n

Nahash: 1Sa 11:1, 1Sa 11:2, 1Sa 12:12, 2Sa 10:1-3<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

A.M. 2967. B.C. 1037.<\/p>\n

Davids friendly message to King Hanun, 1Ch 19:1, 1Ch 19:2. Hanuns base usage of his ambassadors, 1Ch 19:3-5. The Ammonites prepare for war, 1Ch 19:6, 1Ch 19:7. David overthrows them and the Syrians, 1Ch 19:8-19.<\/p>\n

1Ch 19:1. Nahash the king of the children of Ammon died Of the contents of this chapter, see the notes on 2 Samuel 10.<\/p>\n

1Ch 19:2. David said, I will show kindness unto Hanun Religion teaches us to be civil and obliging to all; to honour all men, and to be ready to do all offices of kindness to those among whom we live: and difference in the modes and forms of religion, or even in religion itself, must be no obstruction to it. But, besides this, David remembered the kindness which his father had showed him. They that have received kindness should return it as they have ability and opportunity: and they that have received it from the parents, should return it to the children when the parents are gone.<\/p>\n

1Ch 19:6. The children of Ammon saw they had made themselves odious to David It would therefore have been their wisdom to have desired conditions of peace, to have humbled themselves and offered any satisfaction for the injury they had done him; and the rather, because they had made themselves not only odious to David, but obnoxious to the justice of God, who is the king of nations, and will assert the injured rights, and maintain the violated laws of nations. But, instead of this, they prepared for war, and so brought upon themselves those desolations which David never intended them.<\/p>\n

1Ch 19:19. They made peace with David, and became his servants Those who have meddled with strife that belonged not to them, and have found that they meddled to their own hurt, do well to learn wisdom at length, and meddle no further. Let those who have in vain stood it out against God, be thus wise for themselves, and agree with him quickly while they are in the way with him. Let them become his servants, for they are undone if they remain his enemies. <\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

1Ch 19:7. Thirty and two thousand chariots. In 2Sa 10:6., it is said they brought into the field from Zobah twenty thousand infantry, and from Maachah twelve thousand hired for a thousand talents of silver. Hence the passage should read: They hired thirty two thousand men who fought in chariots.<\/p>\n

1Ch 19:18. David slew seven thousandand forty thousand. Mercenary soldiers will never fight heartily for those that hire them. They get thrown into disorder, and their panic is such that they cannot be rallied. See on 2 Samuel 10.<\/p>\n

REFLECTIONS.<\/p>\n

The old proverb is here realized: He whom God destroys is first mad. The Ammonites received the reward of their wickedness, and at a time when they were full of self-confidence, and mocked at punishment.<\/p>\n

We may here remark that an injudicious and brutal sovereign, surrounded with courtiers like himself, may easily involve his people in the greatest ruin. What prudence, what integrity, and what divine aids are requisite to sway the sceptre. <\/p>\n

Fuente: Sutcliffe’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

1Ch 19:1-19. The Ammonite War (see notes on 2 Samuel 10).<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead. 1. after this ] The war with Ammon has already been referred to by anticipation in 1Ch 18:11. Nahash ] Probably not the Nahash mentioned 1Sa 11:1. Ammon ] The Ammonites … Continue reading “Exegetical and Hermeneutical Commentary of 1 Chronicles 19:1”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-10920","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10920","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=10920"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/10920\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=10920"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=10920"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=10920"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}