9<\/strong>. who hath redeemed<\/em>, &c.] Compare the same oath in David’s mouth in 1Ki 1:29<\/span>. In this connexion it implies that one who was under God’s protection had no need to commit crimes for his own defence.<\/p>\n 2Sa 4:9-12<\/span><\/p>\n And David answered Rechab and Baanah his brother.<\/em><\/p>\n<\/p>\n Nobleness and selfishness<\/strong><\/p>\n We praise Caesar for slaying the man who brought intelligence of Pompeys death; let us have some reverent regard for this passion in the heart of David–this loyalty and all but adoration for the man who was king of Israel.<\/p>\n 1. <\/strong>Those who did not understand David, or took narrow and partial views of his character, imagined that they could always please him by relating some misfortune that had befallen the house of Saul. King Saul had a son who was of weak mind and of weak body, inanimate, dependent largely upon others for all that he was and did, especially dependent upon his uncle Abner. This man was accustomed to take a mid-day sleep. He went up into his room one mid-day to slumber, and there went in upon him two young men, Baanah and Rechab by name, and they made as though they would have fetched wheat from the royal residence, and when they found Ishbosheth asleep they smote him under the fifth rib and beheaded him, and ran through the plain all night until they reached Hebron, and when they found David they said, The Lord hath avenged His servant; here is the head of the son of king Saul. David seems to have taken the large and true view of these men who brought him tidings which they thought would have pleased him. He said, They are essentially mean men; their meanness in this case counts for me, but I will none of them–hang them, drown them, burn them–they only want an opportunity to thrust the dagger under my fifth rib that they have drawn from the life of Ishbosheth. We would teach this lesson especially to the young, and make it very clear to them, and write it upon their hearts and upon their minds, that they who would do a mean trick for us would not hesitate to do a mean trick against us.<\/p>\n 2. <\/strong>It is not enough to be clever in life–we must always be right. There is nothing more contemptible than cleverness when it is dissociated from integrity. Always endeavour to avoid a merely clever person. Cleverness is a two-edged instrument, cleverness is a word you may apply to a thimble-rigger. Keep the word cleverness for very small occasions and for very small persons. Associate it with moral sensibility, associate it with the moral virtues, and it becomes proportionately dignified. The first thing you have to make out in all life is, what is right. That ye may be sincere. What does that word sincere mean? It is two Latin words in one, and it means without wax, a term employed in describing the quality of honey, without wax. Or it is a Greek word, which refers to porcelain, and the meaning of it is that if the china be held up between the eye and the sun, it is sincere, without speck or flaw or breach. What should we look like if Christ were to take us up and look at us as we look critically at porcelain? That is the only true view to take of ourselves. Judging ourselves by ourselves we become fools; by social standards we are all respectable and good and fair and decent and honourable, but the grand test is the law of Divine rectitude, the standard and the balance of the sanctuary of heaven.<\/p>\n 3. <\/strong>The real test of success is at the end. We never know what an action is, as to its real value, until we reach the end. Things may look tolerably well in the process–there is a way that seemeth right unto a man, but the end thereof is death. What talk Baanah and Rechab had that night as they hurried across the plain, what pictures they drew how David would receive them, how he would house them in the royal palace, how he would show them to the military and to the populace, and call for loud huzzas, how they would be the brothers whom the king would delight to honour, riding upon his noblest steeds, and for the time being sit at the front of his ranks and crowned with glory and honour. They went to Hebron, and never left it. The men were to be promoted–were promoted to the gallows. The clever men died as the fool dieth, and the earth was not allowed to have their bones. Let us be instructed by the narrative, for it may be even so with some of our own purposes and schemes. A thing is only everlasting, in its consolations and honours in proportion as it is genuinely right. Is our trade, is our purpose, is our programme, is our policy, is our set in life right. If so, we have succeeded even before we have begun.<\/p>\n 4. <\/strong>Behold the contrast between nobleness and selfishness, as seen in David and in those who brought him tidings concerning the fate of Saul, and the ill-luck of his child. There are moments when a man is almost God; and it was so with David in this case. He had his moments of fretfulness about Saul, and his moments of supreme fear, but in his heart he loved the grand old king of Israel; and where there is a supreme love it rises above everything, and sacrifices everything that would oppose its sovereign sway. Have we any supreme love? Is our heart ever washed by a great tide of loving emotion about any man, woman, or little child? Then blessed are we; that river rises sometimes and submerges the whole life, and bears away all the ill-thinking and ill-behaviour of many days. Let us not allow our emotions to be talked down, nor allow the fountain of our tears <\/strong>to be sealed up so that it cannot be broken on any occasion. Sometimes it is <\/strong>good for the heart to sink under its own tears; it comes up out of that baptism sweeter and fresher than ever.<\/p>\n 5. <\/strong>Beware of taking narrow views of life, then. The young Amalekite and Baanah and Rechab were men who saw only little points in a case. They were wanting in mental apprehensiveness and in moral expansion. There are many such Men in the world, keen as a hawk in seeing little points, blind as a mole in beholding the measure of a circumference. Let us pray for that enlargement of mind which sees every aspect of a question. (J. Parker, D. D.<\/em>)<\/p>\n .<\/p>\n <\/p>\n Verse 9<\/span>. Who hath redeemed my soul out of all adversity<\/B><\/I>] This was, in David’s case, a very proper view of the goodness and watchful providence of God towards him. His life<\/I> was frequently in danger; murderers had often laid wait for it: but God, the living<\/I> God, had always redeemed that life<\/I> from all adversity<\/I>; and called on him now to punish such evil-minded and blood-thirsty men.<\/P><\/p>\n Who hath hitherto delivered and will deliver me from all mine enemies. So that I needed not your wicked help in this way. <\/P> <\/p>\n And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite<\/strong>,…. In a manner they did not expect:<\/p>\n and said unto them, [as] the Lord liveth, who hath redeemed my soul out of all adversity<\/strong>; spiritual and temporal, especially the latter is meant, and particularly what he had been brought into by the persecution of Saul, while living, and by those that adhered to his house since his death; which he ascribes to the Lord, and doubted not that he would still deliver him, and complete what he had designed for him, and that he needed not the assistance of such wicked hands as theirs; the words contain the form of an oath made to testify the truth of the following narrative, concerning the man that brought the tidings of Saul’s death to him, or for the certainty of what he would do those persons for the murder of Ishbosheth.<\/p>\n But David rewarded them very differently from what they had expected. He replied, “As Jehovah liveth, who hath redeemed my soul out of all adversity, the man who told me, Behold, Saul is dead, and thought he was a messenger of good to me, I seized and slew at Ziklag<\/em> (vid., 2Sa 1:14-15<\/span>), to give him a reward for his news: how much more when wicked men have murdered a righteous man in his house upon his bed, should I not require his blood at your hand, and destroy you from the earth?”<\/em> The several parts of this reply are not closely linked together so as to form one period, but answer to the excited manner in which they were spoken. There is first of all the oath, “As truly as Jehovah liveth,”<\/em> and the clause appended, “who redeemed my soul,”<\/em> in which the thought is implied that David did not feel it necessary to get rid of his enemies by the commission of crimes. After this (2Sa 4:10<\/span>) we have an allusion to his treatment of the messenger who announced Saul’s death to him, and pretended to have slain him in order that he might obtain a good reward for his tidings. , like , simply introduces the address. … is placed at the head absolutely, and made subordinate to the verb by after . , “namely, to give him.”<\/em> is employed to introduce the explanation, like our “namely”<\/em> (vid., Ewald<\/em>, 338, b<\/em>.). , good news, here “the reward of news.”<\/em> The main point follows in 2Sa 4:11<\/span>, beginning with , “how much more”<\/em> (vid., Ewald<\/em>, 354, c<\/em>.), and is introduced in the form of a climax. The words … are also written absolutely, and placed at the head: “men have slain,” for “how much more in this instance, when wicked men have slain.” “Righteous”<\/em> ( zaddik <\/em>), i.e., not guilty of any wicked deed or crime. The assumption of the regal power, which Abner had forced upon Ishbosheth, was not a capital crime in the existing state of things, and after the death of Saul; and even if it had been, the sons of Rimmon had no right to assassinate him. David’s sentence then follows: “And now that this is the fact, that ye have murdered a righteous man, should I not,”<\/em> etc. , to destroy by capital punishment, as in Deu 13:6<\/span>, etc. (= , Gen 9:5<\/span>), to require the blood of a person, i.e., to take blood-revenge.<\/p>\n Ish-bosheth’s Murderers Punished.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1048.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 9 And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As<\/I> the LORD<\/B> liveth, who hath redeemed my soul out of all adversity, 10 When one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Ziklag, who thought<\/I> that I would have given him a reward for his tidings: 11 How much more, when wicked men have slain a righteous person in his own house upon his bed? shall I not therefore now require his blood of your hand, and take you away from the earth? 12 And David commanded his young men, and they slew them, and cut off their hands and their feet, and hanged them<\/I> up over the pool in Hebron. But they took the head of Ishbosheth, and buried it<\/I> in the sepulchre of Abner in Hebron.<\/P> We have here justice done upon the murderers of Ish-bosheth.<\/P> I. Sentence passed upon them. There needed no evidence, their own tongues witnessed against them; they were so far from denying the fact that they gloried in it. David therefore shows them the heinousness of the crime, and that blood called for blood from his hand, who was now the chief magistrate, and was by office the avenger of blood. And, perhaps, he was the more vigorous in the prosecution because for reasons of state he had spared Joab: “Shall I not require the blood of the slain at the hand of the slayers,<\/I> and, since they cannot make restitution, take theirs instead of it?” Observe, 1. How he aggravates the crime, v.<\/I><\/span> 11<\/span>. Ish-bosheth was a righteous person, he had done them no wrong, nor designed them any. As to himself, David was satisfied that what opposition he gave him was not from malice, but mistake, from an idea he had of his own title to the crown, and the influence of others upon him, who urged him to put in for it. Note, Charity teaches us to make the best, not only of our friends, but of our enemies, and to think those may be righteous persons who yet, in some instances, do us wrong. I must not presently judge a man a bad man because I think him so to me. David owns Ish-bosheth an honest man, though he had created him a great deal of trouble unjustly. The manner of it much aggravated the crime. To slay him in his own house, which should have been his castle, and upon his bed, when he was in no capacity of making any opposition, this is treacherous and barbarous, and all that is base, and that which the heart of every man who is not perfectly lost to all honour and humanity will rise with indignation at the thought of. Assassinating is confessedly the most odious and villainous way of murdering. Cursed is he that smiteth his neighbour secretly.<\/I> 2. He quotes a precedent (v.<\/I><\/span> 10<\/span>): he had put him to death who had brought him the tidings of the death of Saul, because he thought it would be good tidings to David. Nothing is here said of that Amalekite’s helping Saul to kill himself, only of his bringing the tidings of his death, by which it should seem that the story he told was upon enquiry found to be false, and that he lied against his own head. “Now” (says David) “did I treat him as a criminal, and not a favourite” (as he expected), “who brought me Saul’s crown, and shall those be held guiltless that bring me Ish-bosheth’s head?” 3. He ratifies the sentence with an oath (v.<\/I><\/span> 9<\/span>): As the Lord liveth, who hath redeemed my soul out of all adversity.<\/I> He expresses himself thus resolutely, to prevent the making of any intercession for the criminals by those about him, and thus piously to intimate that his dependence was upon God for the putting of him in possession of the promised throne, and that he would not be beholden to any man to help him to it by any indirect or unlawful practices. God had redeemed him from all adversity hitherto, helped him over many a difficulty and through many a danger, and therefore he would depend upon him to crown and complete his own work. He speaks of his redemption from all adversity as a thing done, though he had many a storm yet before him, because he knew that he who had delivered would deliver. 4. Hereupon he signs a warrant for the execution of these men, v.<\/I><\/span> 12<\/span>. This may seem severe, when they intended him a kindness in what they did; but, (1.) He would thus show his detestation of the villany. When he heard that the Lord smote Nabal, he gave thanks<\/I> (1Sa 25:38<\/span>; 1Sa 25:39<\/span>), for he is the God to whom vengeance belongeth;<\/I> but, if wicked men smite Ish-bosheth, they deserve to die for taking God’s work out of his hand. (2.) He would thus show his resentment of the great affront they put upon him in expecting that he should patronize and reward it; they could scarcely have done him a greater injury than thus to think him altogether such a one as themselves, one that cared not what blood he waded through to the crown.<\/P> II. Execution done. The murderers were put to death according to law, and their hands and feet were hung up; not their whole bodies, the law forbade that; but only their hands and feet, in terrorem–to frighten others,<\/I> to be monuments of David’s justice, and to make that to be taken notice of which would recommend him to the esteem of the people, as a man fit to rule, and that aimed not at his own preferment, nor had any enmity to the house of Saul, but only and sincerely designed the public welfare. But what a confusion was this to the two murderers! What a horrid disappointment! And such those will meet with who think to serve the interests of the Son of David by any immoral practices, by war and persecution, fraud and rapine, who, under colour of religion, murder princes, break solemn contracts, lay countries waste, hate their brethren, and cast them out, and say, Let the Lord be glorified, kill them, and think they do God good service.<\/I> However men may canonize such methods of serving the church and the catholic cause, Christ will let them know, another day, that Christianity was not intended to destroy humanity; and those who thus think to merit heaven shall not escape the damnation of hell.<\/P><\/p>\n Assassins Executed, vs. 9-12<\/strong><\/p>\n Baanah and Rechab <\/em>were quickly shocked into realization that they had misjudged the situation between David and the house of Saul. David swore by the Lord who had kept him safe in all the times he had suffered at the hands of Saul. He told these renegades that one had come to him in Ziklag thinking he was bringing welcome news of the death of Saul and expecting to get a reward. But David had that messenger put to death.<\/em><\/p>\n Now these two come <\/em>admitting their despicable deed, having killed a sick man in his bed in his own house, a man who had done nothing wrong, or worthy of death. So David asks them if he should not avenge Ish-bosheth’s blood by ending their lives. Consequently he called his young men, who speedily executed the two on the spot. David had the hands that perpetrated the wicked deed cut off and the feet which brought the evil message, and hung them over the pool in Hebron, as a warning to others who might similarly transgress. The head of Ishbosheth he had buried in the tomb of Abner.<\/em><\/p>\n Some lessons: 1) There seem to be always wicked men ready to take advantage of tragedy for their own advancement; 2) God’s people will not react to the world in the way they expect and to which they are accustomed; 3) good rulers do not hesitate to deal with wickedness promptly and in accord with the law of God.<\/p>\n (9) Who hath redeemed.<\/strong>Davids answer shows that he could trust in God to avenge him, and did not encourage or need the crimes of men to help him.<\/p>\n <\/p>\n <\/strong> The Murder Avenged<\/p>\n v. 9. And David answered Rechab and Baanah, his brother, the sons of Rimmon, the Beerothite, and said unto them, As the Lord liveth, who hath redeemed my soul out of all adversity,<\/strong> from all the suffering with which he had been afflicted, thus putting him beyond the necessity of freeing himself from his enemies by crime, <\/p>\n v. 10. when one told me, saying, Behold, Saul is dead,<\/strong> namely, the Amalekite who came to Ziklag, 2Sa 1:2<\/span>, thinking to have brought good tidings,<\/strong> literally, “and he was as a bringer of good tidings in his own eyes,” I took hold of him and slew him in Ziklag, who thought that I would have given him a reward for his tidings,<\/strong> or, in order to give him the reward, to inflict on him the punishment which he deserved; <\/p>\n v. 11. how much more, when wicked men have slain a righteous person in his own house upon his bed?<\/strong> Ishbosheth, although connected with a wrong cause, was himself without falsehood and blameless; he was not out on a raiding expedition or engaged in anything wrong, but was at home, doing no one any harm. Shall I not, therefore, now require his blood of your hand,<\/strong> God Himself being the chief avenger of blood and the king His instrument in carrying out justice upon the murderers, and take you away from the earth?<\/strong> <\/p>\n v. 12. And David commanded his young men, and they slew them, and cut off their hands,<\/strong> which had committed the murder, and their feet,<\/strong> which had hurried after the reward, and hanged them up over the pool in Hebron,<\/strong> a public place visited by many people, as a testimony to David’s just severity against criminals of this kind. But they took the head of Ishbosheth,<\/strong> which the murderers had brought along as a trophy of their deed, and buried it in the sepulcher of Abner in Hebron. <\/strong> Note: As David finally subdued all his enemies who challenged his right to be king over Israel, so Christ, the Son of David, having conquered all enemies of mankind, will finally obtain the eternal victory. <\/p>\n 2Sa 4:9 And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, [As] the LORD liveth, who hath redeemed my soul out of all adversity,<\/p>\n Ver. 9. As the Lord liveth.<\/strong> ] Sunt verba iurantis, sed abrupta et praecisa:<\/em> a<\/em> Understand, I will surely punish you. <\/p>\n <\/p>\n Who hath redeemed my soul.<\/strong> ] And would have freed me from Ishbosheth also in his good time, without your treasonable practices against your lord and master. <\/p>\n<\/p>\n a<\/em> Piscat.<\/p>\n soul. Hebrew. nephesh. App-13. <\/p>\n redeemed <\/p>\n (See Scofield “Isa 59:20”) See Scofield “Exo 14:30”. <\/p>\n who hath: Gen 48:16, 1Ki 1:29, Psa 31:5-7, Psa 34:6, Psa 34:7, Psa 34:17, Psa 34:22, Psa 71:23, Psa 103:4, Psa 106:10, Psa 107:2, 2Ti 4:17, 2Ti 4:18 <\/p>\n Reciprocal: 1Ki 21:16 – Ahab rose up Psa 54:7 – For he Psa 71:17 – hitherto Psa 72:14 – he shall Pro 12:13 – but Pro 20:26 – wise<\/p>\n 2Sa 4:9. David answered Rechab and Baanah, &c. Together with this thankful acknowledgment of Gods care of him in all his straits and adversities, he suggests to them that he needed not the help of such men as they were, nor of the commission of wicked acts for his future preservation and advancement. It was from God only that he sought for deliverance from his troubles and enemies; and he that doth so needeth not the aid of treachery. Even they that need it are often observed to punish it; they that need it not, always will. And surely vindictive justice is then seen in its greatest glory when it is exerted in the chastisement of guilt committed against an enemy; for then no mist either of partiality or prejudice can misguide or obscure it. Delaney.<\/p>\n And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, [As] the LORD liveth, who hath redeemed my soul out of all adversity, 9. who hath redeemed, &c.] Compare the same oath in David’s mouth in 1Ki 1:29. In this connexion it implies that one who was … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 4:9”<\/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-8141","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8141","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=8141"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8141\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8141"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8141"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8141"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
<\/strong><\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"