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英文原文
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)
哈嫩對待大衛臣僕的方式（主前1038年）
¹ 此後，亞捫人的王死了，他兒子哈嫩接續他作王。
² 大衛說：「我要照哈嫩的父親拿厚待我的恩慈，恩待哈嫩的兒子。」於是大衛差遣臣僕，為他父親安慰他。大衛的臣僕到了亞捫人的地。
³ 但亞捫人的首領對他們的主哈嫩說：「大衛差人來安慰你，你想他是尊敬你父親嗎？他差臣僕來不是為窺探這城、察看地形、傾覆這城嗎？」
⁴ 哈嫩便將大衛的臣僕剃去一半鬍鬚，又割斷他們下半截衣服，使他們露出下體，打發他們回去。
⁵ 有人告訴大衛，他就差人去迎接他們。因為他們甚覺羞恥。王說：「你們住在耶利哥，等到鬍鬚長起再回來。」
此處記述：I. 大衛對他的鄰舍亞捫人的王所表示的極大敬意（2Sa 10:1,2）。1. 這番敬意的動機是從已故的王拿那裏從前受過的恩情。他恩待了我，大衛說（2Sa 10:2）；因此（他不久前因為為米非波設的父親施恩而深感滿足），他決定也恩待他的兒子，並與他保持友好的通信。如此，行了一件善良慷慨之舉所帶來的喜樂，當激發我們去行另一件。拿素來是以色列的仇敵，殘酷的仇敵（1Sa 11:2），卻曾恩待大衛——也許只是為了反對對他不好的掃羅。無論如何，大衛既受了恩惠，便不斤斤計較那恩惠背後的動機和原則，而是決心感恩地回報。法利賽人若因驕傲而施捨，神雖不賞賜他，但受施捨的人仍當為之感謝。神知道人心，我們卻不知道。2. 這番敬意的具體表現是差遣使團為他父親的死表示慰問——正如彼此結盟的君王之間常行的：大衛差人去安慰他。須知，兒女在父母死後若發現父母的朋友也成了自己的朋友，並有意繼續與他們交往，這對他們是莫大的安慰。哀悼的人若發現有人與他們同哀，體恤他們的喪失、與他們同分憂愁，這對他們是安慰。那些正在記念已故親人的人，若發現別人也記念他們、也同樣看重他們所看重的人，這對他們是安慰。
II. 亞捫人的王哈嫩在大衛的使者身上所加的極大侮辱。1. 他聽信了首領們惡毒的挑唆——他們暗示大衛的使者表面上是來慰問的，實際上是來作探子的（2Sa 10:3）。虛假的人容易以為別人與自己一樣虛假；對鄰舍心懷惡意的人，決不肯相信鄰舍對自己懷有善意。他們之所以想像大衛在偽裝，不過是因為他們自知自己若是為了某種目的，也會偽裝。無中生有的猜疑表明心地邪惡。帕特里克主教對此的註解是：「再好的善意，也可能被曲解——而且往往是如此被那些只愛自己的人曲解。」最有榮譽和美德的人，若被人如此歪曲，也不當引以為怪。*愛……不計算人的惡。*2. 他既聽信了這卑鄙的挑唆，便卑劣地虐待了大衛的使者——像個卑鄙無賴之人，只配去掃陰溝，不配戴冠冕。他若真有理由懷疑大衛的使者心懷不良，那麼對他們有所戒備、盡快打發他們走，還算明智；但很明顯他只是在尋找機會盡可能地羞辱他們——出於對他們君王和國家的憎惡。他們自己是體面的人，更因為代表了差遣他們的君王而更加如此；他們和他們的名譽受萬國公法的特殊保護；他們信任亞捫人，是空手而來的；但哈嫩卻把他們當作流氓和流浪漢對待——不，比那更糟：剃去他們一半鬍鬚，又割斷他們下半截衣服，使他們在僕人面前蒙受蔑視和嘲笑，好叫他們拿他們取樂，使這些人顯得卑鄙。
III. 大衛對如此受辱之臣僕的體恤關懷。他差人去迎接他們，讓他們知道他何等關切他們的委屈、何等迅速地要為他們報仇。他又指示他們留在耶利哥——一個僻靜之處，在那裏他們不必與人交往——直到剃去的那半邊鬍鬚長到足以將另一半也修剪整齊的程度（2Sa 10:5）。猶太人留長鬍鬚，以年長莊重為榮；因此他們這樣身分和地位的人不宜在朝中以如此與眾不同的面貌出現。他們也許帶了更換的衣服，可以穿上代替被割斷的；但鬍鬚的損失不能如此迅速地恢復。然而時日一久必再長出來，一切都會好轉。讓我們學習不要太把不公正的指責放在心上；過些時候它們自然會消退，反而使誣衊者蒙羞——而受損的名譽不久便會恢復，正如這些鬍鬚一般。神必使你的公義如光發出，所以當默然倚靠耶和華，耐性等候祂（Ps 37:6,7）。
有人認為，大衛從亞捫王那裏所受的侮辱，不過是他自己去討好和奉承那位異教君王所應得的報應——他知道那人是以色列的死敵，而且此時也許會想起，從前那人要剜基列雅比人的右眼之時，與他此次一樣，是要羞辱全以色列人（1Sa 11:2）。從這樣一個充滿惡意的家族和民族那裏，他還能期望甚麼更好的對待呢？他為甚麼要貪圖一個民族的友誼——以色列人與那民族本該少有來往，因為亞捫人不可入耶和華的會，甚至到第十代也不可（De 23:3）？
英文原文
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)
亞捫人和亞蘭人被擊敗（主前1037年）
⁶ 亞捫人知道自己在大衛眼前蒙了憎惡，就打發人去，雇了伯利合的亞蘭人、瑣巴的亞蘭人二萬步兵，又雇了瑪迦王一千人、陀伯人一萬二千。
⁷ 大衛聽見了，就派約押和眾勇猛的全軍出去。
⁸ 亞捫人出來，在城門前擺陣。瑣巴、利合、陀伯、瑪迦的亞蘭人另在田野擺陣。
⁹ 約押看見前後都有戰陣迎著他，就從以色列所有的精兵中挑選一些人，使他們擺陣迎擊亞蘭人。
¹⁰ 其餘的百姓交在他兄弟亞比篩手下，使他擺陣迎擊亞捫人。
¹¹ 約押說：「亞蘭人若強過我，你就來幫助我。亞捫人若強過你，我就去幫助你。
¹² 我們都當剛強，為本國的民和神的城邑作大丈夫。願耶和華憑祂的旨意而行。」
¹³ 於是約押和跟隨他的人上前攻擊亞蘭人。亞蘭人在約押面前逃跑了。
¹⁴ 亞捫人看見亞蘭人逃跑了，他們也在亞比篩面前逃跑進城。約押就從亞捫人那裏回去，回到耶路撒冷。
此處我們看到：I. 亞捫人所作的備戰（2Sa 10:6）。他們知道自己在大衛眼中已極其可憎，難逃他的公正報應。這本是他們虐待大衛使臣之時便可輕易預料的——那無異於一紙戰書和對大衛的公然挑釁。然而看來他們並未考慮到，以他們的數千人，根本無法對抗大衛的人馬；因為他們如今發現自己實力懸殊，不得不雇用別國的軍隊來為他們效力。罪人也如此膽大妄為地挑釁神、將自己暴露在祂的烈怒之下，卻從不考慮祂比他們更強（1Co 10:22）。亞捫人先施加了凌辱，也是先組織軍隊來為之辯護。他們若當初謙卑下來、求大衛饒恕，也許一個榮譽性的補償便可贖那罪。但他們既如此執意堅持自己的惡行，便是自取滅亡。
II. 大衛的軍隊迅速出擊（2Sa 10:7）。大衛聽見他們的軍事準備，便派約押率大軍前去攻擊他們（2Sa 10:7）。那些與大衛的子孫為敵的人，不僅先挑釁，也先開戰；因為祂等候施恩，他們卻背叛攻擊祂，因此，他們若不回轉，祂必磨快祂的刀（Ps 7:12）。神有軍隊可以差遣來攻擊那些藐視祂烈怒的人（Isa 5:19），到了為時已晚之時，他們才會知道：從來沒有人硬著心腸敵擋神而得以興旺的。大衛的明智之處在於將戰事推到他們境內，在他們京城——拉巴（如有人所認為的）或米底巴（他們邊境上的一座城）——的門口與他們交戰，他們在那裏紮營以保衛邊境（1Ch 19:7）。戰爭的恐怖和毀滅如此之大，每一個善良的君王都當因愛民的緣故，盡可能使戰事遠離他們。
III. 雙方為交戰所作的準備。1. 敵方分為兩部分：一部分是亞捫人——他們自己的軍隊——駐紮在城門口；另一部分是亞蘭人——他們雇來的——因此駐紮在遠處的田野，要從側翼或後方攻擊以色列軍，而亞捫人從正面攻擊（2Sa 10:8）。2. 約押作為明智的將軍，迅速識破了這部署，便相應地分兵：精兵由他親自率領，迎戰亞蘭人——他大概知道他們更善戰，又是雇傭兵，更精通戰術（2Sa 10:9）。其餘的兵力交在他兄弟亞比篩手下，迎戰亞捫人（2Sa 10:10）。看來約押發現敵人準備得如此充分，他的指揮才能和勇氣從未像此刻這樣經受考驗。
IV. 約押在戰前的講話（2Sa 10:11,12）。不長，但中肯而英勇。1. 他審慎地與兄弟亞比篩約定，使分兵不至於削弱力量——無論哪一方受到重壓，另一方都當上前支援。他假設了最壞的情形：一方不得不後退；那時，一個信號發出，另一方便派出分隊來救援。請注意：互相幫助是弟兄當盡的本分。若有需要，你當幫助我，我也幫助你。基督的精兵在屬靈爭戰中也當如此彼此堅固。剛強的當扶持幫助軟弱的。那些靠恩典勝過試探的人，當輔導、安慰並為受試探的人禱告。你回轉以後，要堅固你的弟兄（Lu 22:32）。身體上的肢體也彼此相助（1Co 12:21）。2. 他英勇地鼓勵自己和他的兄弟，以及其餘的軍官和兵丁，要竭盡全力。極大的危險使真正的勇氣更加銳利。約押看見前後都有戰陣迎著他，不但沒有下令體面地撤退，反而更加激勵兵丁猛烈進攻：你們當剛強，我們要作大丈夫——不是為薪餉和高升，不是為名譽和聲望，而是為本國的民和神的城邑——為了公眾的安全和福祉，神的榮耀在其中極其關切。為神和為國乃是口號。「讓我們出於對以色列——我們本國之民、與我們同出一源、我們為之效命、他們的平安便是我們的平安——的愛而英勇；也出於對神的愛，因為我們所保衛的乃是祂的城邑。」任何人或事物與神的關係，都當使之在我們眼中更加寶貴，並激發我們竭力為之效勞。3. 他敬虔地將結果交託給神：「當我們盡了自己的本分、照著我們當盡的職責行了之後，願耶和華憑祂的旨意而行。」我們當盡力而為，不論結果如何；讓神的工作藉我們完成，然後讓神的旨意成就在我們身上。當我們憑良心盡了自己的本分之後，便可以最大的滿足將結果交託給神——不是以為我們的英勇約束了祂必須使我們得勝，而是承認祂仍可隨自己的旨意行事，同時盼望祂以自己的方式和時間施行拯救。
V. 約押對亞蘭和亞捫聯軍取得的勝利（2Sa 10:13,14）。他預備了最壞的情形，假設亞蘭人和亞捫人也許會比他更強（2Sa 10:11），結果他比他們兩方都更強。我們為失望所作的準備並不阻礙我們的成功。亞蘭人先被約押擊潰，然後亞捫人被亞比篩擊潰；亞捫人似乎根本沒有作戰，而是見亞蘭人退卻便逃進了城。當軍人有城池在背後可逃之時，這是誘惑他們逃亡的因素。當人可以選擇戰鬥或逃跑時是一回事，當人必須戰鬥或死亡時又是另一回事。
¹⁵ 亞蘭人看見自己在以色列人面前被擊敗，就又聚集。
¹⁶ 哈大底謝打發人去，將大河那邊的亞蘭人調來。他們到了希蘭。哈大底謝的元帥朔比在他們前頭領路。
¹⁷ 有人告訴大衛，大衛就聚集以色列眾人，過約旦河，來到希蘭。亞蘭人擺陣迎著大衛，與他交戰。
¹⁸ 亞蘭人在以色列人面前逃跑。大衛殺了亞蘭七百輛戰車的人，又殺了四萬馬兵，又傷了亞蘭的元帥朔比，他死在那裏。
¹⁹ 哈大底謝的臣僕——那些歸服他的諸王——看見自己在以色列人面前被擊敗，便與以色列人講和，歸服他們。於是亞蘭人不敢再幫助亞捫人了。
此處有：1. 亞蘭人為挽回失去的榮譽、遏止大衛得勝軍的推進而作的新嘗試。最近被打散的軍隊又重新集結，聚集在一起（2Sa 10:15）。連受挫的事業只要還有一線生機便會重整旗鼓；大衛子孫的仇敵也是如此（Mt 22:34，Re 19:19）。他們既自知力量不足，便召來了大河彼岸的盟邦和附庸國相助（2Sa 10:16），如此補充之後，他們滿有把握能對抗以色列；但他們不知道耶和華的意念，因為祂將他們聚集如禾捆在禾場上（見Mic 4:11-13）。2. 這次嘗試因大衛的警覺和英勇而被挫敗——大衛得知他們的計劃後，決定不等他們來攻，而是親自率軍渡過約旦河（2Sa 10:17），在一場陣地戰中擊潰了亞蘭人（2Sa 10:18），殺了七千人——屬於七百輛戰車的——以及四萬名其他士兵（馬兵和步兵），這可從對照1Ch 19:18得知。他們的元帥在戰場上被殺，大衛無疑凱旋而歸。3. 對亞蘭人這次勝利的後果。(1.) 大衛得了幾個進貢國（2Sa 10:19）。那些曾臣服於哈大底謝的諸王——小邦君——看見大衛如此強大，便明智地與以色列人講和，因為他們發現無法與之為敵，並歸服他們——既然以色列能保護他們。如此對亞伯拉罕的應許（Ge 15:18）——又向約書亞重申（2Sa 1:4）——即以色列的邊界要延伸到幼發拉底河，終於應驗了。(2.) 亞捫人失去了他們的老盟友：亞蘭人不敢再幫助亞捫人——不是因為他們的事業不正義（他們所支持的是一項違背萬國公法的罪行），而是因為他們發現這是一個失敗的事業。幫助那些有神反對他們的人是危險的；因為當他們傾覆之時，幫助他們的人也必與他們一同傾覆。
耶穌基督——大衛的子孫——差遣祂的使臣、祂的使徒和僕人，在祂一切僕人眾先知之後，到猶太教會和民族那裏去；但他們卻如哈嫩對待大衛的使臣一般可恥地對待他們——嘲弄他們、虐待他們、殺害他們；正是這事使他們的罪惡滿盈，為他們帶來了無可挽回的毀滅（Mt 21:35,41，22:7，2Ch 26:16）；因為基督將祂僕人所受的凌辱和傷害視為加在祂自己身上的，也必照此報應。
英文原文
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.
本章記述大衛與亞捫人及其盟軍亞蘭人的一場戰事，包括其緣起與經過。I. 大衛差遣友善的使臣去見亞捫王哈嫩（撒下10:1,2）。II. 哈嫩因卑劣的猜疑以為來意不善，便凌辱大衛的使臣（撒下10:3,4）。III. 大衛懷恨在心（撒下10:5），亞捫人也備戰要與他相見（撒下10:6）。IV. 大衛將戰事帶入他們境內，差遣約押和亞比篩前去，他們以極大的謀略與英勇迎戰（撒下10:7-12）。V. 亞捫人與他們的盟軍亞蘭人被全然擊潰（撒下10:13,14）。VI. 重整旗鼓的亞蘭軍又一次被擊敗（撒下10:15-19）。大衛就這樣以報恩回報美意、以報傷償還損害，提升了自家知恩與公義的聲譽。