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영문 원문
This chapter gives us an account of a war David has with the Ammonites and the Syrians their allies, with the occasion and success of it. I. David sent a friendly embassy to Hanun king of the Ammonites, 2Sa 10:1,2. II. He, upon a base surmise that it was ill intended, abused David's ambassadors, 2Sa 10:3,4. III. David resenting it (2Sa 10:5), and the Ammonites prepared for war against him, 2Sa 10:6. IV. David carried the war into their country, sent against them. Joab and Abishai, who addressed themselves to the battle with a great deal of conduct and bravery, 2Sa 10:7-12. V. The Ammonites, and the Syrians their allies, were totally routed, 2Sa 10:13,14. VI. The forces of the Syrians, which rallied again, were a second time defeated, 2Sa 10:15-19. Thus did David advance his own reputation for gratitude, in returning kindness, and for justice, in repaying injuries.
1-5
Hanun's Usage of David's Servants (1038 BC)
简体中文
大卫的使者遭哈嫩羞辱（主前1038年）
¹ 此事以后，亚扪人的王死了，他儿子哈嫩接续他作王。 ² 大卫说："我要照拿辖的父亲向我所施的恩慈，厚待哈嫩。"于是大卫差遣臣仆为他丧父的缘故安慰他。大卫的臣仆到了亚扪人的地。 ³ 亚扪人的众首领对他们的主哈嫩说："大卫差遣人来安慰你，你想他是尊敬你父亲吗？他差遣臣仆来岂不是为窥探这城、侦察它、要倾覆它吗？" ⁴ 哈嫩便拿住大卫的臣仆，剃去他们一半胡须，又割断他们下半截衣服直到臀部，然后打发他们回去。 ⁵ 有人告诉大卫，他就差人去迎接他们，因为这些人甚觉羞惭。王说："你们可以在耶利哥等候，等胡须长起再回来。"
此处可见：I. 大卫对邻舍亚扪王所施的极大敬意（撒下10:1,2）。1. 其动机在于他从前从已故的王拿辖那里受过恩惠。大卫说，他"向我施恩"（撒下10:2），因此（他近来因约拿单的缘故厚待米非波设而满得喜乐），便定意要厚待他的儿子，并与他保持友好的往来。如此，行一件善举慷慨之举所获得的喜乐，当激励我们去行另一件。拿辖本是以色列的仇敌，极其残忍（撒上11:2），却曾向大卫施恩，或许只为与刻薄待他的扫罗作对；然而大卫既受了恩惠，就不过分细究其动机与原则，决意感恩图报。纵然法利赛人因骄傲而施舍，神虽不赏赐他，但受施舍的人仍当为此感恩。神察看人心，我们却不能。2. 敬意的具体表现，就是差遣使臣吊慰其父之丧，正如彼此结盟的君王所常行的："大卫差人去安慰他。"当记，这对儿女乃是安慰——父母既已离世，得知父母的朋友仍顾念他们，愿意与他们继续交往，便得安慰。对居丧之人也是安慰——知道有人与他们同哀，体恤他们的损失，与他们共分忧患。对那些正记念已故亲人的也是安慰——发现别人也同样敬重他们，也同样珍视他们所珍重的人。
II. 亚扪王哈嫩在大卫的使臣身上所加的极大凌辱。1. 他听从了众首领恶意的进言，他们暗示大卫的使臣不过是借安慰之名而来，实为奸细（撒下10:3）。虚谎之人总以为别人也和自己一样虚谎；对邻舍心怀恶意的人，断不肯相信邻舍对自己存着丝毫善意。他们之所以猜疑大卫装假，正是因为他们自己心里有数，知道若为利益所驱，他们自己也必照样装假。无端的猜疑正显出心地邪恶。帕特里克主教（Bishop Patrick）对此处的注释说："'善意虽好，却可被曲解；而在只知爱自己的人眼中，往往正被如此曲解。'"德高望重之人即便被如此诬蔑，也不以为怪。"爱……是不计算人的恶。"2. 他既听信这恶毒的谗言，便卑劣地凌辱大卫的使臣，十足显出他心术下流卑鄙，只配掏阴沟，不配戴冠冕。他若真有理由怀疑大卫的使臣心怀不轨，审慎提防、尽速遣返，倒也算得明智；但显而易见，他不过是寻找机会，要因对他们君王与他们本国根深蒂固的厌恶，尽量将最大的羞辱加在他们身上。这些人本身是有尊严的，更因他们代表差遣他们的君王而倍加尊贵；他们和他们的名誉受万国公法特别保护；他们信任亚扪人，不带兵器而来；然而哈嫩却像对待无赖流浪汉一般待他们，甚至更甚——剃去他们一半胡须，割断他们中间的衣裳，要将他们暴露在他臣仆的蔑视与嘲弄之下，叫他们拿这些人取乐，使这些人显得可鄙可笑。
III. 大卫对受辱臣仆的体贴关怀。他差人去迎接他们，让他们知道他何等关切他们所受的冤屈，又要何等迅速地为他们伸冤；又吩咐他们暂住在耶利哥——一个偏僻之处，免得他们在公开场合露面，直到剃去的那半边胡须长到相当长度，可以将另一半也体面地修剪齐整（撒下10:5）。犹太人留长须，以为年老庄重是荣耀；因此像他们这样身份地位的人，若在朝堂上与众人迥异地露面，并不合宜。他们大概随身带了更换的衣服，可以穿上以替换被割断的；但胡须的缺损却不能立时弥补；然而时日既久，必可再生，一切终必复原。让我们学会，不要因无理的毁谤过于伤心；过些时候，它们自然消退，反使诽谤者蒙羞，而受损害的名誉不久也要重新长出，正如这些胡须一样。神必"使你的公义如光发出"，所以当"耐性等候他"（诗37:6,7）。
有人认为，大卫因奉承恭维那异教之君而遭亚扪王如此羞辱，可说是咎由自取——他明知那王是以色列的死敌，此时或当想起，从前拿辖要剜出 Jabesh-Gilead（基列雅比）人的右眼，其用意正如这次的恶行一样，是要使全以色列蒙羞（撒上11:2）。从这样一个满怀恶意的家族和民族那里，他还能指望怎样的待遇呢？他为何要贪图一个民族的友谊，而以色列与这民族本应几乎没有来往，以至于亚扪人"虽过十代，也永远不可入耶和华的会"呢？（申23:3）
영문 원문
Hanun's Usage of David's Servants (1038 BC)
¹ And it came to pass after this, that the king of the children of Ammon died, and Hanun his son reigned in his stead.
² Then said David, I will shew kindness unto Hanun the son of Nahash, as his father shewed kindness unto me. And David sent to comfort him by the hand of his servants for his father. And David's servants came into the land of the children of Ammon.
³ And the princes of the children of Ammon said unto Hanun their lord, Thinkest thou that David doth honour thy father, that he hath sent comforters unto thee? hath not David rather sent his servants unto thee, to search the city, and to spy it out, and to overthrow it?
⁴ Wherefore Hanun took David's servants, and shaved off the one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away.
⁵ When they told it unto David, he sent to meet them, because the men were greatly ashamed: and the king said, Tarry at Jericho until your beards be grown, and then return.
Here is, I. The great respect David paid to his neighbour, the king of the Ammonites, 2Sa 10:1,2. 1. The inducement to it was some kindness he had formerly received from Nahash the deceased king. He showed kindness to me, says David (2Sa 10:2), and therefore (having lately had satisfaction in showing kindness to Mephibosheth for his father's sake) he resolves to show kindness to his son, and to keep up a friendly correspondence with him. Thus the pleasure of doing one kind and generous action should excite us to another. Nahash had been an enemy to Israel, a cruel enemy (1Sa 11:2), and yet had shown kindness to David, perhaps only in contradiction to Saul, who was unkind to him: however, if David receives kindness, he is not nice in examining the grounds and principles of it, but resolves gratefully to return it. If a Pharisee give alms in pride, though God will not reward him, yet he that receives the alms ought to return thanks for it. God knows the heart, but we do not. 2. The particular instance of respect was sending an embassy to condole with him on his father's death, as is common among princes in alliance with each other: David sent to comfort him. Note, It is a comfort to children, when their parents are dead, to find that their parents' friends are theirs, and that they intend to keep up an acquaintance with them. It is a comfort to mourners to find that there are those who mourn with them, are sensible of their loss and share with them in it. It is a comfort to those who are honouring the memory of their deceased relations to find there are others who likewise honour it and who had a value for those whom they valued.
II. The great affront which Hanun the king of the Ammonites put upon David in his ambassadors. 1. He hearkened to the spiteful suggestions of his princes, who insinuated that David's ambassadors, under pretence of being comforters, were sent as spies, 2Sa 10:3. False men are ready to think others as false as themselves; and those that bear ill-will to their neighbours are resolved not to believe that their neighbours bear any good-will to them. They would not thus have imagined that David dissembled but that they were conscious to themselves that they could have dissembled, to serve a turn. Unfounded suspicion argues a wicked mind. Bishop Patrick's note on this is that "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." Men of the greatest honour and virtue must not think it strange if they be thus misrepresented. Charity thinketh no evil. 2. Entertaining this vile suggestion, he basely abused David's ambassadors, like a man of a sordid villainous spirit, that was fitter to rake a kennel than to wear a crown. If he had any reason to suspect that David's messengers came on a bad design, he would have done prudently enough to be upon the reserve with them, and to dismiss them as soon as he could; but it is plain he only sought an occasion to put the utmost disgrace he could upon them, out of an antipathy to their king and their country. They were themselves men of honour, and much more so as they represented the prince that sent them; they and their reputation were under the special protection of the law of nations; they put a confidence in the Ammonites, and came among them unarmed; yet Hanun used them like rogues and vagabonds, and worse, shaved off the one half of their beards, and cut off their garments in the midst, to expose them to the contempt and ridicule of his servants, that they might make sport with them and that these men might seem vile.
III. David's tender concern for his servants that were thus abused. He sent to meet them, and to let them know how much he interested himself in their quarrel and how soon he would avenge it, and directed them to stay at Jericho, a private place, where they would not have occasion to come into company, till that half of their beards which was shaved off had grown to such a length that the other half might be decently cut to it, 2Sa 10:5. The Jews wore their beards long, reckoning it an honour to appear aged and grave; and therefore it was not fit that persons of their rank and figure should appear at court unlike their neighbours. Change of raiment, it is likely, they had with them, to put on, instead of that which was cut off; but the loss of their beards would not be so soon repaired; yet in time these would grow again, and all would be well. Let us learn not to lay too much to heart unjust reproaches; after awhile they will wear off of themselves, and turn only to the shame of their authors, while the injured reputation in a little time grows again, as these beards did. God will bring forth thy righteousness as the light, therefore wait patiently for him, Ps 37:6,7.
Some have thought that David, in the indignity he received from the king of Ammon, was but well enough served for courting and complimenting that pagan prince, whom he knew to be an inveterate enemy to Israel, and might now remember how, when he would have put out the right eyes of the men of Jabesh-Gilead, he designed that, as he did this, for a reproach upon all Israel, 1Sa 11:2. What better usage could he expect from such a spiteful family and people? Why should he covet the friendship of a people whom Israel must have so little to do with as that an Ammonite might not enter into the congregation of the Lord, even to the tenth generation? De 23:3.
6-19
The Ammonites and Syrians Defeated (1037 BC)
简体中文
亚扪人与亚兰人被击败（公元前1037年）
⁶ 亚扪人见自己在大卫面前有了臭名，就打发人去，雇了伯利合的亚兰人、琐巴的亚兰人二万步兵，又雇了玛迦王一千人、陀伯人一万二千人。
⁷ 大卫听见了，就差派约押和勇猛的全军出去。
⁸ 亚扪人出来，在城门口摆阵；琐巴、利合、陀伯、玛迦的亚兰人，另在郊野摆阵。
⁹ 约押看见阵势前后都有敌军，就从以色列所有的精兵中挑选一队，摆阵攻打亚兰人；
¹⁰ 其余的兵交给他兄弟亚比筛，摆阵攻打亚扪人。
¹¹ 他说：亚兰人若强过我，你就来帮助我；亚扪人若强过你，我就去帮助你。
¹² 我们都当刚强，为本国的民和神的城邑作大丈夫；愿耶和华凭他的旨意而行。
¹³ 于是约押和跟随他的兵丁前进攻打亚兰人；亚兰人在他面前逃跑了。
¹⁴ 亚扪人见亚兰人逃跑，他们也由亚比筛面前逃跑进城。约押便从亚扪人那里回来，到了耶路撒冷。
这里有，I. 亚扪人作战的准备（撒下10:6）。他们看见自己在大卫眼前成了极其可憎、惹他公义不悦的人。这本是他们凌辱使者之时便可预见的——那无异于向大卫下战书、大胆挑衅。然而看来他们并未考虑，凭他们区区数千怎能敌得过大卫的千军；如今他们发觉自己势均力敌不相敌，便被迫雇请他国的军兵来助战。罪人胆敢挑衅神，暴露自己于他的烈怒之下，却从不思想他比他们更强（林前10:22）。亚扪人先下的战书，也是先起兵为这战书辩护的。他们若自卑、求大卫宽恕，也许一份体面的赔礼就可抵罪。但他们既死心塌地要为所行的撑腰，便是自取灭亡。
II. 大卫的军兵火速向他们进击（撒下10:7）。大卫听见他们的备战，便差约押率大军去攻打他们。那与大卫子孙争战的人，不仅先挑衅，也是先开战；因他等候施恩，他们却设法敌挡他；所以他们若不回头，他必磨他的刀（诗7:12）。神有军兵可差遣去对付那些藐视他烈怒的人（赛5:19），那些军兵要使他们——可惜太迟——明白硬着心敌挡神的，从未亨通。大卫的谨慎在于把战事带入他们的境内，在他们京城——大概是拉巴——的城门口，或在边界的米底巴城，他们在此扎营保卫海岸（代上19:7）。争战的惊吓与毁坏既如此之大，每一个好君王都因爱他的百姓，而尽可能使战争远离他们。
III. 双方为交战所作的准备。1. 敌军分成两队：一队是亚扪人，是本地人，驻扎在城门口；另一队是亚兰人，是雇来的，驻扎在远处的田间，好从侧翼或后方袭击以色列军兵，亚扪人则从正面攻击（撒下10:8）。2. 约押像一个睿智的元帅，很快就识破了这计谋，便也相应地分兵：精兵归他亲自率领，攻打亚兰人——他大概知道他们更是精兵，又是雇来的，更精通战阵（撒下10:9）。其余的归他兄弟亚比筛统率，攻打亚扪人（撒下10:10）。看来约押见敌人准备如此充分，他的谋略和勇气从未像此刻这样受过试炼。
IV. 约押阵前的讲话（撒下10:11,12）。话不长，却切中要害，而且英勇。1. 他审慎地与兄弟亚比筛约定，分兵不至于削弱兵力，反而哪一方吃紧，另一方就来援。他设想最坏的情形——其中一方被迫后退；那时另一方便凭信号派人解救。当知道：彼此相助是弟兄的本分。必要时，你要帮助我，我也要帮助你。基督的精兵在属灵的争战中也当这样彼此坚固。强壮的当扶持帮助软弱的。那些靠恩典胜过试探的，当劝勉、安慰并为受试探的人祷告。你回头以后，要坚固你的弟兄（路22:32）。身上的肢体彼此相助（林前12:21）。2. 他英勇地激励自己、他的兄弟、并其余的官长士兵，要竭力而行。大危险为真勇气磨砺锋芒。约押看见阵势前后受敌，非但没有下令体面撤退，反倒更加激励他的兵勇猛冲锋：我们都当刚强，为本国的民和神的城邑作大丈夫——不是为薪饷和升迁、为名誉和荣耀，而是为本国的民，为神的城邑——为公众的安全福祉，神的荣耀在其中深切关联。神与我国便是口令。"让我们出于对以色列——我们的百姓，同出一源、我们所效力、在他们平安中我们也得平安的百姓——的爱，作大丈夫；也出于对神的爱——因为我们所保卫的乃是他的城邑。"任何人或事物与神的关系，都当使它在我们的眼中更为可贵，激励我们尽最大的努力事奉它。3. 他敬虔地把结果交托给神："我们既尽了本位当尽的本分，愿耶和华凭他的旨意而行。"我们不可少尽本分，无论结果如何；让神的工作藉我们做成，然后愿他的旨意成就在我们身上。我们既尽责行事，便能以最大的满足把结果交托给神——不以为我们的勇武能约束他赐我们亨通，他仍可随自己的旨意行事，却盼望他以自己的方式、在自己的时候施行拯救。
V. 约押胜了亚兰与亚扪联军（撒下10:13,14）。他作了最坏的打算，设想亚兰人和亚扪人也许强过他（撒下10:11）；但他却强过了他们两方。为失望作准备并不妨碍成功。亚兰人先被约押击溃，然后亚扪人被亚比筛击溃；亚扪人看来根本未曾交战，一见亚兰人败退，便逃进城去。兵丁背后有城可逃，是引诱他们逃跑的试探。人可以选择或战或逃，与必须或战或死，是两回事。
¹⁵ 亚兰人见自己在以色列人面前被打败，就又聚集。
¹⁶ 哈大底谢打发人，将大河那边的亚兰人调来；他们到了希兰。哈大底谢的元帅朔法在他们前头统领他们。
¹⁷ 有人告诉大卫，他就招聚以色列众人，过河到了希兰。亚兰人摆阵迎击大卫，与他交战。
¹⁸ 亚兰人在以色列人面前逃跑。大卫杀了亚兰七百辆战车的人、四万马兵，又伤了亚兰的元帅朔法，他死在那里。
¹⁹ 凡作哈大底谢仆人的诸王，见自己被以色列人打败，就与以色列人和好，归服他们。于是亚兰人不敢再帮助亚扪人了。
这里有，1. 亚兰人为挽回所失的体面、并阻止大卫得胜军势的推进而作的新尝试。前不久溃散的军兵重新集结，又聚集起来（撒下10:15）。即便被挫败的事业，只要还有一口气，也要重整旗鼓；大卫子孙的仇敌也是如此（太22:34；启19:19）。这些亚兰人自觉不足，便求助于大河那边（撒下10:16）的盟邦属国；既得了这样的补充，他们便指望能抵挡以色列——他们却不知道耶和华的意念；他必将他们聚集，如同禾捆聚在禾场上（弥4:11-13）。2. 大卫因警觉和勇武挫败了这企图。他听见他们的计谋，便决意不等他们来攻，亲自率军渡过约旦河（撒下10:17），在一次阵地战中击溃亚兰人（撒下10:18），杀了七千兵——属七百辆战车的——并四万名其余的兵、马兵步兵（比较代上19:18）。他们的元帅死在阵中，大卫无疑是凯旋而归。3. 这胜过亚兰人之役的后果。（1）大卫得了好几个进贡国（撒下10:19）。作哈大底谢臣属的诸王——小王侯——见大卫如此强大，便明智地与以色列和好，他们既发觉不能与之为敌，便归服他们，因他们能保护自己。这样，给亚伯拉罕的应许（创15:18）——以色列的境界要延伸到幼发拉底河——向约书亚重申的应许（这里撒下1:4当为书1:4）——终于得着应验。（2）亚扪人失了旧日的盟友：亚兰人不敢再帮助亚扪人——不是因他们的事业不义（那是在为破坏万国公法的罪行辩护），而是因他们发觉那是不能成功的事业。帮助那些神反对的人是危险的；因为当他们倒下时，帮助他们的也必同倒。
耶稣基督——大卫的子孙——差遣他的使者、使徒和众仆人，在他一切仆人众先知之后，到犹太教会和国民那里；他们却像哈嫩凌辱大卫使者那样，可耻地待他们——戏弄、虐待、杀害；正是这事使他们的罪孽满盈，招致无可挽回的毁灭（太21:35,41，22:7；代下26:16）；因为基督把他使者所受的羞辱和伤害看作加在他自己身上的，必照此为他们报仇。
영문 원문
The Ammonites and Syrians Defeated (1037 BC)
⁶ And when the children of Ammon saw that they stank before David, the children of Ammon sent and hired the Syrians of Beth-rehob, and the Syrians of Zoba, twenty thousand footmen, and of king Maacah a thousand men, and of Ishtob twelve thousand men.
⁷ And when David heard of it, he sent Joab, and all the host of the mighty men.
⁸ And the children of Ammon came out, and put the battle in array at the entering in of the gate: and the Syrians of Zoba, and of Rehob, and Ishtob, and Maacah, were by themselves in the field.
⁹ When Joab saw that the front of the battle was against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians:
¹⁰ And the rest of the people he delivered into the hand of Abishai his brother, that he might put them in array against the children of Ammon.
¹¹ And he said, If the Syrians be too strong for me, then thou shalt help me: but if the children of Ammon be too strong for thee, then I will come and help thee.
¹² Be of good courage, and let us play the men for our people, and for the cities of our God: and the LORD do that which seemeth him good.
¹³ And Joab drew nigh, and the people that were with him, unto the battle against the Syrians: and they fled before him.
¹⁴ And when the children of Ammon saw that the Syrians were fled, then fled they also before Abishai, and entered into the city. So Joab returned from the children of Ammon, and came to Jerusalem.
Here we have, I. The preparation which the Ammonites made for war, 2Sa 10:6. They saw they had made themselves very odious to David and obnoxious to his just displeasure. This they might easily have foreseen when they abused his ambassadors, which was no other than a challenge to war, and a bold defiance of him. Yet, it seems, they had not considered how unable they were, with their thousands, to meet his; for now they found themselves an unequal match, and were forced to hire forces of other nations into their service. Thus sinners daringly provoke God, and expose themselves to his wrath, and never consider that he is stronger than they, 1Co 10:22. The Ammonites gave the affront first, and they were the first that raised forces to justify it. Had they humbled themselves, and begged David's pardon, probably an honorary satisfaction might have atoned for the offence. But, when they were thus desperately resolved to stand by what they had done, they courted their own ruin.
II. The speedy descent which David's forces made upon them, 2Sa 10:7. When David heard of their military preparations, he sent Joab with a great army to attack them, 2Sa 10:7. Those that are at war with the Son of David not only give the provocation, but begin the war; for he waits to be gracious, but they strengthen themselves against him, and therefore, if they turn not, he will whet his sword, Ps 7:12. God has forces to send against those that set his wrath at defiance (Isa 5:19), which will convince them, when it is too late, that none ever hardened his heart against God and prospered. It was David's prudence to carry the war into their country, and fight them at the entering in of the gate of their capital city, Rabbah, as some think, or Medeba, a city in their borders, before which they pitched to guard their coast, 1Ch 19:7. Such are the terrors and desolations of war that every good prince will, in love to his people, keep it as much as may be at a distance from them.
III. Preparations made on both sides for an engagement. 1. The enemy disposed themselves into two bodies, one of Ammonites, which, being their own, were posted at the gate of the city; the other of Syrians, whom they had taken into their pay, and who were therefore posted at a distance in the field, to charge the forces of Israel in the flank or rear, while the Ammonites charged them in the front, 2Sa 10:8. 2. Joab, like a wise general, was soon aware of the design, and accordingly divided his forces: the choicest men he took under his own command, to fight the Syrians, whom probably he knew to be the better soldiers, and, being hired men, better versed in the arts of war, 2Sa 10:9. The rest of the forces he put under the command of Abishai his brother, to engage the Ammonites, 2Sa 10:10. It should seem, Joab found the enemy so well prepared to receive them that his conduct and courage were never so tried as now.
IV. Joab's speech before the battle, 2Sa 10:11,12. It is not long, but pertinent, and brave. 1. He prudently concerts the matter with Abishai his brother, that the dividing of the forces might not be the weakening of them, but that, which part soever was borne hard upon, the other should come in to its assistance. He supposes the worst, that one of them should be obliged to give back; and in that case, upon a signal given, the other should send a detachment to relieve it. Note, Mutual helpfulness is brotherly duty. If occasion be, thou shalt help me, and I will help thee. Christ's soldiers should thus strengthen one another's hands in their spiritual warfare. The strong must succour and help the weak. Those that through grace are conquerors over temptation must counsel, and comfort, and pray for, those that are tempted. When thou art converted, strengthen thy brethren, Lu 22:32. The members of the natural body help one another, 1Co 12:21. 2. He bravely encourages himself, and his brother, and the rest of the officers and soldiers, to do their utmost. Great dangers put an edge upon true courage. When Joab saw the front of the battle was against him, both before and behind, instead of giving orders to make an honourable retreat, he animated his men to charge so much more furiously: Be of good courage and let us play the men, not for pay and preferment, for honour and fame, but for our people, and for the cities of our God, for the public safety and welfare, in which the glory of God is so much interested. God and our country was the word. "Let us be valiant, from a principle of love to Israel, that are our people, descended from the same stock, for whom we are employed, and in whose peace we shall have peace; and from a principle of love to God, for they are his cities that we are fighting in the defence of." The relation which any person or thing stands in to God should endear it to us, and engage us to do our utmost in its service. 3. He piously leaves the issue with God: "When we have done our part, according to the duty of our place, let the Lord do that which seemeth to him good." Let nothing be wanting in us, whatever the success be; let God's work be done by us, and then God's will be done concerning us. When we make conscience of doing our duty we may, with the greatest satisfaction, leave the event with God, not thinking that our valour binds him to prosper us, but that still he may do as he pleases, yet hoping for his salvation in his own way and time.
V. The victory Joab obtained over the confederate forces of Syria and Ammon, 2Sa 10:13,14. He provided for the worst, and put the case that the Syrians and Ammonites might prove too strong for him (2Sa 10:11), but he proved too strong for them both. We do not hinder our success by preparing for disappointment. The Syrians were first routed by Joab, and then the Ammonites by Abishai; the Ammonites seem not to have fought at all, but, upon the retreat of the Syrians, to have fled into the city. It is a temptation to soldiers to fly when they have a city at their backs to fly to. It is one thing when men may either fight or fly and another thing when they must either fight or die.
¹⁵ And when the Syrians saw that they were smitten before Israel, they gathered themselves together.
¹⁶ And Hadarezer sent, and brought out the Syrians that were beyond the river: and they came to Helam; and Shobach the captain of the host of Hadarezer went before them.
¹⁷ And when it was told David, he gathered all Israel together, and passed over Jordan, and came to Helam. And the Syrians set themselves in array against David, and fought with him.
¹⁸ And the Syrians fled before Israel; and David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen, and smote Shobach the captain of their host, who died there.
¹⁹ And when all the kings that were servants to Hadarezer saw that they were smitten before Israel, they made peace with Israel, and served them. So the Syrians feared to help the children of Ammon any more.
Here is, 1. A new attempt of the Syrians to recover their lost honour and to check the progress of David's victorious arms. The forces that were lately dispersed rallied again, and gathered themselves together, 2Sa 10:15. Even the baffled cause will make head as long as there is any life in it; the enemies of the Son of David do so, Mt 22:34, Re 19:19. These, being conscious of their insufficiency, called in the aid of their allies and dependencies on the other side of the river (2Sa 10:16), and, being thus recruited, they hoped to make their part good against Israel, but they knew not the thoughts of the Lord, for he gathered them as sheaves into the floor; see Mic 4:11-13. 2. The defeat of this attempt by the vigilance and valour of David, who, upon notice of their design, resolved not to stay till they attacked him, but went in person at the head of his army over Jordan (2Sa 10:17), and, in a pitched battle, routed the Syrians (2Sa 10:18), slew 7000 men, who belonged to 700 chariots, and 40,000 other soldiers, horse and foot, as appears by comparing 1Ch 19:18. Their general was killed in the battle, and David came home in triumph, no doubt. 3. The consequence of this victory over the Syrians. (1.) David gained several tributaries, 2Sa 10:19. The kings, or petty princes, that had been subject to Hadarezer, when they saw how powerful David was, very wisely made peace with Israel, whom they found they could not make war with, and served them, since they were able to give them protection. Thus the promise made to Abraham (Ge 15:18), and repeated to Joshua (2Sa 1:4), that the borders of Israel should extend to the river Euphrates, was performed, at length. (2.) The Ammonites lost their old allies: The Syrians feared to help the children of Ammon, not because they had an unrighteous cause (justifying a crime which was a breach of the law of nations), but because they found it was an unsuccessful cause. It is dangerous helping those that have God against them; for, when they fall, their helpers will fall with them.
Jesus Christ, the Son of David, sent his ambassadors, his apostles and ministers, after all his servants the prophets, to the Jewish church and nation; but they treated them shamefully, as Hanun did David's ambassadors, mocked them, abused them, slew them; and it was this that filled the measure of their iniquity, and brought upon them ruin without remedy (Mt 21:35,41,22:7, 2Ch 26:16); for Christ takes the affronts and injuries done to his ministers as done to himself and will avenge them accordingly.
本章记载了大卫与亚扪人及其盟友亚兰人之间的一场战争，包括其起因与结局。I. 大卫差遣友善的使臣去见亚扪人的王哈嫩，撒下 10:1,2。II. 哈嫩因恶意的猜疑，以为此举不怀好意，便羞辱了大卫的使臣，撒下 10:3,4。III. 大卫对此深为愤慨（撒下 10:5），亚扪人也备战要与大卫交锋，撒下 10:6。IV. 大卫将战事推进到亚扪人的境内，差派约押和亚比筛前往迎战；他们以高度的谋略与英勇投入战斗，撒下 10:7-12。V. 亚扪人及其盟友亚兰人遭到彻底击溃，撒下 10:13,14。VI. 亚兰人的军队重新集结后，再次被击败，撒下 10:15-19。如此，大卫在以善报善的感恩之心、以及以恶报恶的公义之举上，都提升了自己的声望。