The Expositor's Bible: The Second Book of Samuel

It is interesting and instructive to ponder this fact. The first thing done by David, after virtually acquiring a royal position, was to ask counsel of God. His royal administration was begun by prayer. And there was a singular appropriateness in this act. For the great characteristic of David, brought out especially in his Psalms, is the reality and the nearness of his fellowship with God. We may find other men who equalled him in every other feature of character – who were as full of human sympathy, as reverential, as self-denying, as earnest in their efforts to please God and to benefit men; but we shall find no one who lived so closely under God's shadow, whose heart and life were so influenced by regard to God, to whom God was so much of a personal Friend, so blended, we may say, with his very existence. David therefore is eminently himself when asking counsel of the Lord. And would not all do well to follow him in this? True, he had supernatural methods of doing this, and you have only natural; he had the Urim and Thummim, you have only the voice of prayer; but this makes no real difference, for it was only in great national matters that he made use of the supernatural method; in all that concerned his personal relations to God it was the other that he employed. And so may you. But the great matter is to resemble David in his profound sense of the infinite value and reality of Divine direction. Without this your prayers will always be more or less matters of formality. And being formal, you will not feel that you get any good of them. Is it really a profound conviction of yours that in every step of your life God's direction is of supreme value? That you dare not even change your residence with safety without being directed by Him? That you dare not enter on new relations in life, – new business, new connections, new recreations – without seeking the Divine countenance? That endless difficulties, troubles, complications, are liable to arise, when you simply follow your own notions or inclinations without consulting the Lord? And under the influence of that conviction do you try to follow the rule, "In all thy ways acknowledge Him"? And do you endeavour to get from prayer a trustful rest in God, an assurance that He will not forsake you, a calm confidence that He will keep His word? Then, indeed, you are treading in David's footsteps, and you may expect to share his privilege – Divine direction in your times of need.

The city of Hebron, situated about eighteen miles to the south of Jerusalem, was the place to which David was directed to go. It was a place abounding in venerable and elevating associations. It was among the first, if not the very first, of the haunts of civilised men in the land – so ancient that it is said to have been built seven years before Zoan in Egypt (Numb. xiii. 22). The father of the faithful had often pitched his tent under its spreading oaks, and among its olive groves and vine-clad hills the gentle Isaac had meditated at eventide. There Abraham had watched the last breath of his beloved Sarah, the partner of his faith and the faithful companion of his wanderings; and there from the sons of Heth he had purchased the sepulchre of Machpelah, where first Sarah's body, then his own, then that of Isaac were laid to rest. There Joseph and his brethren had brought up the body of Jacob, in fulfilment of his dying command, laying it beside the bones of Leah. It had been a halting-place of the twelve spies when they went up to search the land; and the cluster of grapes which they carried back was cut from the neighbouring valley, where the finest grapes of the country are found to this day. The sight of its venerable cave had doubtless served to raise the faith and courage of Joshua and Caleb, when the other spies became so feeble and so faithless. In the division of the land it had been assigned to Caleb, one of the best and noblest spirits the nation ever produced; afterwards it was made one of the Levitical cities of refuge. More recently, it had been one of the places selected by David to receive a portion of the Amalekite spoil. No place could have recalled more vividly the lessons of departed worth and the victories of early faith, or abounded more in tokens of the blessedness of fully following the Lord. It was a token of God's kindness to David that He directed him to make this city his headquarters. It was equivalent to a new promise that the God of Abraham and of Isaac and Jacob would be the God of David, and that his public career would prepare the way for the mercies in the prospect of which they rejoiced, and sustain the hope to which they looked forward, though they did not in their time see the promise realised.

It was a further token of God's goodness that no sooner had David gone up to Hebron than "the men of Judah came and anointed him king over the house of Judah." Judah was the imperial or premier tribe, and though this was not all that God had promised to David, it was a large instalment. The occasion might well awaken mingled emotions in his breast – gratitude for mercies given and solicitude for the responsibility of a royal position. With his strong sense of duty, his love of righteousness and hatred of wickedness, we should expect to find him strengthening himself in the purpose to rule only in the fear of God. It is just such views and purposes as these we find expressed in the hundred and first Psalm, which internal evidence would lead us to assign to this period of his life: —

"I will sing of mercy and of judgment:Unto Thee, O Lord, will I sing.I will behave myself wisely in a perfect way.O when wilt Thou come unto me?I will walk within my house with a perfect heart.I will set no base thing before mine eyes:I hate the work of them that turn aside;It shall not cleave to me.A froward heart shall depart from me:I will know no evil thing.Whoso privily slandereth his neighbour, him will I destroy;Him that hath an high look and a proud heart will not I suffer.Mine eyes shall be upon the faithful of the land that they may dwell with me:He that walketh in a perfect way, he shall minister unto me.He that worketh deceit shall not dwell within my house;He that speaketh falsehood shall not be established before mine eyes.Morning by morning will I destroy all the wicked of the land;To cut off all the workers of iniquity from the city of the Lord."1

By a singular coincidence, the first place to which the attention of David was called, after his taking possession of the royal position, was the same as that to which Saul had been directed in the same circumstances – namely, Jabesh-gilead. It was far away from Hebron, on the other side of Jordan, and quite out of the scope of David's former activities; but he recognised a duty to its people, and he hastened to perform it. In the first place, he sent them a gracious and grateful message of thanks for the kindness shown to Saul, the mark of respect they had paid him in burying his body. Every action of David's in reference to his great rival evinces the superiority of his spirit to that which was wont to prevail in similar circumstances. Within the Scriptures themselves we have instances of the dishonour that was often put on the body of a conquered rival. The body of Jehoram, cast ignominiously by Jehu, in mockery of his royal state, into the vineyard of Naboth, which his father Ahaz had unrighteously seized, and the body of Jezebel, flung out of the window, trodden under foot, and devoured by dogs are instances readily remembered. The shocking fate of the dead body of Hector, dragged thrice round the walls of Troy after Achilles' chariot, was regarded as only such a calamity as might be looked for amid the changing fortunes of war. Mark Antony is said to have broken out into laughter at the sight of the hands and head of Cicero, which he had caused to be severed from his body. The respect of David for the person of Saul was evidently a sincere and genuine feeling; and it was a sincere pleasure to him to find that this feeling had been shared by the Jabeshites, and manifested in their rescuing Saul's body and consigning it to honourable burial.

In the next place, he invokes on these people a glowing benediction from the Lord: "The Lord show kindness and truth to you;" and he expresses his purpose also to requite their kindness himself. "Kindness and truth." There is something instructive in the combination of these two words. It is the Hebrew way of expressing "true kindness," but even in that form, the words suggest that kindness is not always true kindness, and mere kindness cannot be a real blessing unless it rest on a solid basis. There is in many men an amiable spirit which takes pleasure in gratifying the feelings of others. Some manifest it to children by loading them with toys and sweetmeats, or taking them to amusements which they know they like. But it does not follow that such kindness is always true kindness. To please one is not always the kindest thing you can do for one, for sometimes it is a far kinder thing to withhold what will please. True kindness must be tested by its ultimate effects. The kindness that loves best to improve our hearts, to elevate our tastes, to straighten our habits, to give a higher tone to our lives, to place us on a pedestal from which we may look down on conquered spiritual foes, and on the possession of what is best and highest in human attainment, – the kindness that bears on the future, and especially the eternal future, is surely far more true than that which, by gratifying our present feelings, perhaps confirms us in many a hurtful lust. David's prayer for the men of Jabesh was an enlightened benediction: "God show you kindness and truth." And so far as he may have opportunity, he promises that he will show them the same kindness too.

We need not surely dwell on the lesson which this suggests. Are you kindly disposed to any one? You wish sincerely to promote his happiness, and you try to do so. But see well to it that your kindness is true. See that the day shall never come when that which you meant so kindly will turn out to have been a snare, and perhaps a curse. Think of your friend as an immortal being, with either heaven or hell before him, and consider what genuine kindness requires of you in such a case. And in every instance beware of the kindness which shakes the stability of his principles, which increases the force of his temptations, and makes the narrow way more distasteful and difficult to him than ever.

There can be no doubt that David was moved by considerations of policy as well as by more disinterested motives in sending this message and offering this prayer for the men of Jabesh-gilead. Indeed, in the close of his message he invites them to declare for him, and follow the example of the men of Judah, who have made him king. The kindly proceeding of David was calculated to have a wider influence than over the men of Jabesh, and to have a conciliating effect on all the friends of the former king. It would have been natural enough for them to fear, considering the ordinary ways of conquerors and the ordinary fate of the friends of the conquered, that David would adopt very rigid steps against the friends of his persecutors. By this message sent across the whole country and across the Jordan, he showed that he was animated by the very opposite spirit: that, instead of wishing to punish those who had served with Saul, he was quite disposed to show them favour. Divine grace, acting on his kindly nature, made him forgiving to Saul and all his comrades, and presented to the world the spectacle of an eminent religious profession in harmony with a noble generosity.

But the spirit in which David acted towards the friends of Saul did not receive the fitting return. The men of Jabesh-gilead appear to have made no response to his appeal. His peaceable purpose was defeated through Abner, Saul's cousin and captain-general of his army, who set up Ishbosheth, one of Saul's sons, as king in opposition to David. Ishbosheth himself was but a tool in Abner's hands, evidently a man of no spirit or activity; and in setting him up as a claimant for the kingdom, Abner very probably had an eye to the interests of himself and his family. It is plain that he acted in this matter in that spirit of ungodliness and wilfulness of which his royal cousin had given so many proofs; he knew that God had given the kingdom to David, and afterwards taunted Ishbosheth with the fact (iii. 9); perhaps he looked for the reversion of the throne if Ishbosheth should die, for it needed more than an ordinary motive to go right in opposition to the known decree of God. The world's annals contain too many instances of wars springing from no higher motive than the ambition of some Diotrephes to have the pre-eminence. You cry shame on such a spirit; but while you do so take heed lest you share it yourselves. To many a soldier war is welcome because it is the pathway to promotion, to many a civilian because it gives for the moment an impulse to the business with which he is connected. How subtle and dangerous is the feeling that secretly welcomes what may spread numberless woes through a community if only it is likely to bring some advantage to ourselves! O God, drive selfishness from the throne of our hearts, and write on them in deepest letters Thine own holy law, "Thou shalt love thy neighbour as thyself."

The place chosen for the residence of Ishbosheth was Mahanaim, in the half-tribe of Manasseh, on the east side of the Jordan. It is a proof how much the Philistines must have dominated the central part of the country that no city in the tribe of Benjamin and no place even on the western side of the Jordan could be obtained as a royal seat for the son of Saul. Surely this was an evil omen. Ishbosheth's reign, if reign it might be called, lasted but two short years. No single event took place to give it lustre. No city was taken from the Philistines, no garrison put to flight, as at Michmash. No deed was ever done by him or done by his adherents of which they might be proud, and to which they might point in justification of their resistance to David. Ishbosheth was not the wicked man in great power, spreading himself like the green bay-tree, but a short-lived, shrivelled plant, that never rose above the humiliating circumstances of its origin. Men who have defied the purpose of the Almighty have often grown and prospered, like the little horn of the Apocalypse; but in this case of Ishbosheth little more than one breath of the Almighty sufficed to wither him up. Yes, indeed, whatever may be the immediate fortunes of those who unfurl their own banner against the clear purpose of the Almighty, there is but one fate for them all in the end – utter humiliation and defeat. Well may the Psalm counsel all, "Kiss ye the Son, lest He be angry, and ye perish from the way, if once His wrath is kindled but a little. Blessed are all they that put their trust in Him."

CHAPTER III.

BEGINNING OF CIVIL WAR

2 Samuel ii. 12-32

The well-meant and earnest efforts of David to ward off strife and bring the people together in recognising him as king were frustrated, as we have seen, through the efforts of Abner. Unmoved by the solemn testimony of God, uttered again and again through Samuel, that He had rejected Saul and found as king a man after His own heart; unmoved by the sad proceedings at Endor, where, under such awful circumstances, the same announcement of the purpose of the Almighty had been repeated; unmoved by the doom of Saul and his three sons on Mount Gilboa, where such a striking proof of the reality of God's judgment on his house had been given; unmoved by the miserable state of the kingdom, overrun and humiliated by the Philistines and in the worst possible condition to bear the strain of a civil war, – this Abner insisted on setting up Ishbosheth and endeavouring to make good his claims by the sword. It was never seen more clearly how "one sinner destroyeth much good."

As to the immediate occasion of the war, David was quite innocent, and Abner alone was responsible; but to a feeling and patriotic heart like David's, the war itself must have been the occasion of bitter distress Did it ever occur to him to think that in a sense he was now brought, against his will, into the position which he had professed to King Achish to be willing to occupy, or that, placed as he now was in an attitude of opposition to a large section of his countrymen, he was undergoing a chastisement for what he was rash enough to say and to do then?

In the commencement of the war, the first step was taken by Abner. He went out from Mahanaim, descended the Jordan valley, and came to Gibeon, in the tribe of Benjamin, a place but a few miles distant from Gibeah, where Saul had reigned. His immediate object probably was to gain such an advantage over David in that quarter as would enable him to establish Ishbosheth at Gibeah, and thus bring to him all the prestige due to the son and successor of Saul. We must not forget that the Philistines had still great influence in the land, and very likely they were in possession of Gibeah, after having rifled Saul's palace and appropriated all his private property. With this powerful enemy to be dealt with ultimately, it was the interest of Abner to avoid a collision of the whole forces on either side, and spare the slaughter which such a contest would have involved. There is some obscurity in the narrative now before us, both at this point and at other places. But it would appear that, when the two armies were ranged on opposite sides of the "pool" or reservoir at Gibeon, Abner made the proposal to Joab that the contest should be decided by a limited number of young men on either side, whose encounter would form a sort of play or spectacle, that their brethren might look on, and, in a sense, enjoy. In the circumstances, it was a wise and humane proposal, although we get something of a shock from the frivolous spirit that could speak of such a deadly encounter as "play."

David was not present with his troops on this occasion, the management of them being entrusted to Joab, his sister's son. Here was another of the difficulties of David – a difficulty which embarrassed him for forty years. He was led to commit the management of his army to his warlike nephew, although he appears to have been a man very unlike himself. Joab is much more of the type of Saul than of David. He is rough, impetuous, worldly, manifesting no faith, no prayerfulness, no habit or spirit of communion with God. Yet from the beginning he threw in his lot with David; he remained faithful to him in the insurrection of Absalom; and sometimes he gave him advice which was more worthy to be followed than his own devices. But though Joab was a difficulty to David, he did not master him. The course of David's life and the character of his reign were determined mainly by those spiritual feelings with which Joab appears to have had no sympathy. It was unfortunate that the first stage of the war should have been in the hands of Joab; he conducted it in a way that must have been painful to David; he stained it with a crime that gave him bitter pain.

The practice of deciding public contests by a small and equal number of champions on either side, if not a common one in ancient times, was, at any rate, not very rare. Roman history furnishes some memorable instances of it: that of Romulus and Aruns, and that of the Horatii and the Curiatii; while the challenge of Goliath and the proposal to settle the strife between the Philistines and the Hebrews according to the result of the duel with him had taken place not many years before. The young men were accordingly chosen, twelve on either side; but they rushed against each other with such impetuosity that the whole of them fell together, and the contest remained undecided as before. Excited probably by what they had witnessed, the main forces on either side now rushed against each other; and when the shock of battle came, the victory fell to the side of David, and Abner and his troops were signally defeated. On David's side, there was not a very serious loss, the number of the slain amounting to twenty; but on the side of Abner the loss was three hundred and sixty. To account for so great an inequality we must remember that in Eastern warfare it was in the pursuit that by far the greatest amount of slaughter took place. That obstinate maintenance of their ground which is characteristic of modern armies seems to have been unknown in those times. The superiority of one of the hosts over the other appears usually to have made itself felt at the beginning of the engagement; the opposite force, seized with panic, fled in confusion, followed close by the conquerors, whose weapons, directed against the backs of the fugitive, were neither caught on shields, nor met by counter-volleys. Thus it was that Joab's loss was little more than the twelve who had fallen at first, while that of Abner was many times more.

Among those who had to save themselves by flight after the battle was Abner, the captain of the host. Hard in pursuit of him, and of him only, hastened Asahel, the brother of Joab. It is not easy to understand all the circumstances of this pursuit. We cannot but believe that Asahel was bent on killing Abner, but probably his hope was that he would get near enough to him to discharge an arrow at him, and that in doing so he would incur no personal danger. But Abner appears to have remarked him, and to have stopped his flight and faced round to meet him. Abner seems to have carried sword and spear; Asahel had probably nothing heavier than a bow. It was fair enough in Abner to propose that if they were to be opponents, Asahel should borrow armour, that they might fight on equal terms. But this was not Asahel's thought. He seems to have been determined to follow Abner, and take his opportunity for attacking him in his own way. This Abner would not permit; and, as Asahel would not desist from his pursuit, Abner, rushing at him, struck him with such violence with the hinder end of his spear that the weapon came out behind him. "And Asahel fell down there, and died in the same place; and it came to pass that as many as came to the place where Asahel fell down and died stood still." Asahel was a man of consequence, being brother of the commander of the army and nephew of the king. The death of such a man counted for much, and went far to restore the balance of loss between the two contending armies. It seems to have struck a horror into the hearts of his fellow-soldiers; it was an awful incident of the war. It was strange enough to see one who an hour ago was so young, so fresh and full of life, stretched on the ground a helpless lump of clay; but it was more appalling to remember his relation to the two greatest men of the nation – David and Joab. Certainly war is most indiscriminate in the selection of its victims; commanders and their brothers, kings and their nephews, being as open to its catastrophes as any one else. Surely it must have sent a thrill through Abner to see among the first victims of the strife which he had kindled one whose family stood so high, and whose death would exasperate against him so important a person as his brother Joab.

The pursuit of the defeated army was by-and-bye interrupted by nightfall. In the course of the evening the fugitives somewhat rallied, and concentrated on the top of a hill, in the wilderness of Gibeon. And here the two chiefs held parley together. The proceedings were begun by Abner, and begun by a question that was almost insolent. "Abner called to Joab and said, Shall the sword devour for ever? knowest thou not that it will be bitterness in the latter end? how long shall it be ere thou bid the people return from following their brethren?" It was an audacious attempt to throw on Joab and Joab's master the responsibility of the war. We get a new glimpse of Abner's character here. If there was a fact that might be held to be beyond the possibility of question, it was that Abner had begun the contest. Had not he, in opposition to the Divine King of the nation, set up Ishbosheth against the man called by Jehovah? Had not he gathered the army at Mahanaim, and moved towards Gibeon, on express purpose to exclude David, and secure for his nominee what might be counted in reality, and not in name only, the kingdom of Israel? Yet he insolently demanded of Joab, "Shall the sword devour for ever?" He audaciously applies to Joab a maxim that he had not thought of applying to himself in the morning – "Knowest thou not that it will be bitterness in the latter end?" This is a war that can be terminated only by the destruction of one half of the nation; it will be a bitter enough consummation, which half soever it may be. Have you no regard for your "brethren," against whom you are fighting, that you are holding on in this remorseless way?