9<\/strong>. took Amasa by the beard<\/em> ] It is said to be still customary among the Arabs and Turks to lay hold of a person’s beard in giving him the kiss of welcome.<\/p>\n 2Sa 20:9<\/span><\/p>\n Art thou in health, my brother?<\/em><\/p>\n <\/em><\/p>\n The Souls Health<\/strong><\/p>\n The sickness of the soul is the evil of all evils, and one in comparison with which mere bodily pain is nothing. Whether sin be regarded as a disease, or as guilt, or as both combined, there is only one Physician, even God Himself, who can help us. The medicine and the skill are His, and he alone can effectually and permanently heal. He has no pleasure in the sickness or death of His creatures; indeed, so far from this he desires that all should be in health and be happy.<\/p>\n 1. <\/strong>First, then, as to the condition of the pulse. Does it beat strongly and vigorously, indicating a proper circulation? or is it slow, languid, and irregular? Has joy departed? and has zeal ceased to inspire your soul for the discharge of high and holy duties?<\/p>\n 2. <\/strong>Next, let me ask concerning your memory. Are past trials forgotten? Have you ceased to think of gods many mercies with gratitude? There are bitter mercies as well as sweet ones, and the Great Physician administers to us some of His healing remedies in wine, and others in wormwood.<\/p>\n 3. <\/strong>The condition of your appetite. Does it relish wholesome fare? Do you find pleasure in the reading of good books; and above all, in the study of gods word? Is plain gospel preaching the nutriment which suits you best; or is there a constant craving after highly-seasoned and stimulating rhapsodies, which constitute so large a proportion of the popular preaching of the day? Mere flowers of rhetoric are like the blue and red blossoms in cornfields–pleasing to those who come for amusement, but prejudicial to those who would reap the grain.<\/p>\n 4. <\/strong>The condition of your strength. Is your ability to do Gods will, to work for Him, and to endure pains and sacrifices, up to the highest standard which you have ever reached? or is such spiritual strength perceptibly on the decline? How many forget that it is impossible robe good without self-denial and effort, and that in order to such exertion we must have strength. The soul will always be feeble and sickly so long as this is lacking.<\/p>\n 1. <\/strong>Avoid everything which disagrees with your souls health. Many dangerous diseases are infectious, and hence, evil companions, and unlawful pleasures, cannot be too carefully shunned. lord, I trust thou hast pardoned the bad examples I have set before others, said old Thomas Fuller in his prayer, be pleased also to pardon me the sins which they have committed by my bad examples. The Nazarites whose strict vows allowed them to drink no wine, also forbade them to cut grapes from which wine is made. And so, they who would enjoy spiritual health, must not only avoid sin in itself, but also the companionship and associations which lead to it.<\/p>\n 2. <\/strong>Retirement. The Great Physician should be sought often, that we may be alone with Him. Virtue always goeth out of Him to heal those who thus manifest a desire for His saving help. Especially, during the holy season of Lent, let us thus seek to be alone with the Saviour. Depart from the highway, says St. Chrysostom, and transplant thyself in some enclosed ground, for it is hard for a tree that stands by the wayside to keep her fruit till it be ripe.<\/p>\n 3. <\/strong>We must be willing to take freely of the balm of Gilead, the doctrine of Gods unchangeable love; and also of bitter herbs, such as meditations on the shipwrecks and apostasies of unfaithful Christians.<\/p>\n 4. <\/strong>Take plenty of exercise. Attend diligently on all means of grace, public and private prayer, the Lords Supper, and labour with cheerfulness in the Masters vineyard. Again, therefore, I ask the question of the text: Art thou in health, my brother? If honesty obliges you to answer no, then let me implore you to lose no time in seeking for the Good Physician. Cry aloud, this day, to the Good Physician: Have mercy on us, O Lord, Thou Son of David! The virtue which goes forth from Him is no mere temporary palliative. Jesus not only comforts, but He cures. Wilt thou be made whole? Look to Christ Jesus to do it for you. (J. N. Norton<\/em>.)<\/p>\n<\/p>\n Health of body in moral state<\/strong><\/p>\n The lesson of this close interaction of mind and body is that we should put the whole treatment of the body on a moral basis. De Quincey closes the section dealing with health of his treatise on casuistry with some strong words, which have added weight from his own mistakes in dealing with himself: Casuistry, justly and without infringing any truth of Christianity, urges the care of health as the basis of all moral action, because, in fact, of all voluntary action. Every impulse of bad health jars or untunes some string in the fine harp of human volition, and, because a man cannot be a moral being but in proportion of his free agency, therefore it is clear that no man can be in a high sense moral, except in so far as through health he commands his bodily powers, and is not commanded by them. (Hugh Black, M. A<\/em>.)<\/p>\n<\/p>\n Wanton abuse of health<\/strong><\/p>\n Health is the sum of money in the bank which will support you, economically spent. But you spend foolishly and draw on the principal. This diminishes the income, and you draw the oftener and the larger drafts until you become bankrupt. Overeating, overworking, every imprudence is a draft on life which health cashes and changes at a thousand per cent and interest. Every abuse of health hastens death. (F. G. Welch, M. D.<\/em>)<\/p>\n As the manner of ancient times was, when they kissed and saluted one another. <\/P> <\/p>\n 9. took Amasa by the beard with theright hand to kiss him<\/B>This act, common with two friends onmeeting when one of them returns from a journey, indicates respect aswell as kindliness, and the performance of it evinced the deephypocrisy of Joab, who thereby put Amasa off his guard. No wonder,then, that while this act of friendly gratulation after long absenceoccupied Amasa’s attention, he did not perceive the sword that was inJoab’s left<\/I> hand. The action of Joab was indeed a highcompliment, but neither suspicious nor unusual and to thiscompliment, Amasa paying attention and no doubt returning it withsuitable politeness, he could little expect the fatal event thatJoab’s perfidy produced. <\/P> 2Sa20:10-13<\/span>. AMASA ISSLAIN.<\/P><\/p>\n And Joab said to Amasa<\/strong>,…. In a friendly manner, with all the air of pleasantry and good humour:<\/p>\n [art] thou in health, my brother<\/strong>? this looked like a friendly salutation to ask of his health, and wish him it, and a loving appellation to call him brother; though they were near of kin, sisters’ children, and so own cousins; thus he addressed him, to cover his design:<\/p>\n and Joab took Amasa by the beard with his right hand to kiss him<\/strong>: as was usual for the eastern people to do when they addressed and saluted one another in an affectionate way, and as the Turks and Arabs do to this day, as travellers relate. Barthius t has collected passages from the Greek poets, which show it to be a custom, that when a man asked a favour of another, he caught hold of his beard with the right hand, and of his knee with the left; and in such a posture Joab might easily do what follows.<\/p>\n t Animadv. ad Claudian. de Raptu Proserp. l. 1. ver. 50. vid. Homer. Iliad. ver. 500, 501. Iliad. 8. ver. 371. & Alex. ab Alex. Genial. Dier. l. 2. c. 19.<\/p>\n 9<\/strong>. <\/strong> To kiss him <\/strong> How like the treachery of Judas! Mat 26:49<\/span>. Joab was versed in treacherous acts like this. Compare 2Sa 3:27<\/span>.<\/p>\n 2Sa 20:9<\/span><\/em><\/strong>. <\/strong>Joab took Amasa by the beardto kiss him<\/em><\/strong><\/strong> Those, among the Arabs, who are more intimately acquainted, or of equal age and dignity, mutually kiss the hand, <\/em>the head, <\/em>or shoulder <\/em>of each other, says Dr. Shaw; but he makes no mention of their taking hold of the beard <\/em>in order to kiss. Thevenot, however, assures us, that among the Turks it is a great affront to take one by the beard, unless it be to kiss him, in which case they often do it. Whether he means by kissing him, <\/em>kissing his beard, <\/em>or not, I cannot tell; but Joab’s taking Amasa by the beard to kiss him, <\/em>seems designed to express his taking his beard to kiss it; at least this is agreeable to the customs of those who now live in that country; for D’Arvieux, describing the assembling together of several of the petty Arab princes at an entertainment, tells us, that “all the Emirs came together a little time after, accompanied by their friends and attendants; and after the usual <\/em>civilities, caressings, kissings of the beard, <\/em>and of the hand, which every one gave and received, according to his rank and dignity, they sat down upon mats.” He elsewhere speaks of the women’s kissing their husbands’ beards, and children those of their fathers, and reciprocally saluting each other in this manner; but the doing it by their Emirs more exactly answers this account of Joab and Amasa; and in this stooping posture he could much better see to direct the blow, than if he had only held his beard, and raised himself to kiss his face. Observations, <\/em>p. 260. <\/p>\n 2Sa 20:9 And Joab said to Amasa, [Art] thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him.<\/p>\n Ver. 9. Art thou in health, my brother?<\/strong> ] Of all kinds of revenge that is most execrable and deadly, which, like a serpent in the green grass, lies lurking in the flatteries and fawnings of a fleeting face. The Hebrew here hath it, Art thou peace? Oh, base! <\/p>\n <\/p>\n And Joab took Amasa by the beard to kiss him.<\/strong> ] Indeed, to kill him. But that this was the ancient manner of saluting, see Plin., lib. xi. cap. 5.<\/p>\n Art thou . . . ? Figure of speech Erotesis. App-6. <\/p>\n Art thou: Psa 55:21, Pro 26:24-26, Mic 7:2 <\/p>\n took Amasa: Thevenot says, that among the Turks it is a great affront to take one by the beard, unless it be to kiss him, in which case they often do it. D’Arvieux, describing an assembly of Arab emirs at an entertainment, says, “After the usual civilities, caresses, kissings of the beard, and of the hand, which every one gave and received according to his rank and dignity, they sat down upon mats.” The doing this by the Arab emirs corresponds with the conduct of Joab, and illustrates this horrid assassination. <\/p>\n to kiss him: Mat 26:48, Mat 26:49, Luk 22:47, Luk 22:48 <\/p>\n Reciprocal: Gen 4:8 – talked Gen 24:14 – thereby Gen 29:6 – Is he well Exo 21:14 – slay Deu 27:24 – General 2Sa 3:27 – took him 2Sa 11:16 – he assigned 2Sa 13:26 – let my brother 2Sa 17:25 – Amasa 2Sa 20:10 – in Joab’s 1Ch 21:6 – Joab Neh 6:2 – Come Psa 55:23 – bloody and deceitful men shall not live out half their days Pro 10:18 – that hideth Pro 26:23 – General Pro 27:6 – the kisses Jer 9:8 – one Jer 41:1 – they did Mar 14:44 – Whomsoever Luk 6:41 – but Rom 12:9 – love<\/p>\n 2Sa 20:9. Joab took Amasa by the beard As the manner of ancient times was when they saluted one another, and, it appears, is still a custom among some of the eastern people, who take one another by the chin or the beard when they would give a hearty salute. Thevenot says it is often done among the Turks, although at the same time he assures us it is a great affront to take one by the beard on any other account than to kiss him.<\/p>\n And Joab said to Amasa, [Art] thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him. 9. took Amasa by the beard ] It is said to be still customary among the Arabs and Turks to lay hold of a person’s beard in giving him the … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 20:9”<\/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-8575","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8575","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=8575"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8575\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8575"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8575"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8575"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I.<\/strong> <\/strong>We suppose ourselves in a hospital occupied by those who are spiritually diseased, and the symptoms must be inquired into and noted.<\/p>\n
II. <\/strong>Let us go on, then, to describe some timely remedies.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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: 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":"