After this, Nahash the king of the children of Ammon died, and his son reigned in his place.
Parallel Translations
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After this, Nahash the king of the children of Ammon died, and his son reigned in his place.
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Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.
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And it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.
Cross-references (3)
Passages linked to 1 Chronicles 19:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 10:1-19 After this, the king of the children of Ammon died, and Hanun his son reigned in his place. David said, “I will show kindness to Hanun the son of Nahash, as his father showed kindness to me.” So David sent by his servants to comfort him concerning his father. David’s servants came into the land of the children of Ammon. But the princes of the children of Ammon said to Hanun their lord, “Do you think that David honors your father, in that he has sent comforters to you? Hasn’t David sent his servants to you to search the city, to spy it out, and to overthrow it?” So Hanun took David’s servants, shaved off one half of their beards, and cut off their garments in the middle, even to their buttocks, and sent them away. When they told David this, he sent to meet them, for the men were greatly ashamed. The king said, “Wait at Jericho until your beards have grown, and then return.” When the children of Ammon saw that they had become odious to David, the children of Ammon sent and hired the Syrians of Beth Rehob, and the Syrians of Zobah, twenty thousand footmen, and the king of Maacah with one thousand men, and the men of Tob twelve thousand men. When David heard of it, he sent Joab, and all the army of the mighty men. The children of Ammon came out, and put the battle in array at the entrance of the gate. The Syrians of Zobah and of Rehob, and the men of Tob and Maacah, were by themselves in the field. Now when Joab saw that the battle was set against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians. The rest of the people he committed into the hand of Abishai his brother; and he put them in array against the children of Ammon. He said, “If the Syrians are too strong for me, then you shall help me; but if the children of Ammon are too strong for you, then I will come and help you. Be courageous, and let’s be strong for our people, and for the cities of our God; and may Yahweh do what seems good to him.” So Joab and the people who were with him came near to the battle against the Syrians, and they fled before him. When the children of Ammon saw that the Syrians had fled, they likewise fled before Abishai, and entered into the city. Then Joab returned from the children of Ammon, and came to Jerusalem. When the Syrians saw that they were defeated by Israel, they gathered themselves together. Hadadezer sent, and brought out the Syrians who were beyond the River: and they came to Helam, with Shobach the captain of the army of Hadadezer at their head. David was told that; and he gathered all Israel together, passed over the Jordan, and came to Helam. The Syrians set themselves in array against David, and fought with him. The Syrians fled before Israel; and David killed seven hundred charioteers of the Syrians, and forty thousand horsemen, and struck Shobach the captain of their army, so that he died there. When all the kings who were servants to Hadadezer saw that they were defeated before Israel, they made peace with Israel, and served them. So the Syrians were afraid to help the children of Ammon any more.
- 1 Samuel 11:1-2 Then Nahash the Ammonite came up, and encamped against Jabesh Gilead: and all the men of Jabesh said to Nahash, “Make a covenant with us, and we will serve you.” Nahash the Ammonite said to them, “On this condition I will make it with you, that all your right eyes be gouged out. I will make this dishonor all Israel.”
- 1 Samuel 12:12 “When you saw that Nahash the king of the children of Ammon came against you, you said to me, ‘No, but a king shall reign over us;’ when Yahweh your God was your king.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain 1Ch 19:1 Now it came to pass after this,…
1Ch 19:1 Now it came to pass after this, that Nahash the king of the children of Ammon died, and his son reigned in his stead.
Ver 1.] This chapter is the same also with 2Sa 10:1-19. {See Trapp on "2Sa 10:1"} &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Of all the contents of this chapter, see the…
Of all the contents of this chapter, see the notes on 2Sa 10, where we have the same things, and almost the very same words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Let us here observe, 1. That is becomes good…
Let us here observe, 1. That is becomes good people to be neighbourly, and especially to be grateful. David will pay respect to Hanun because he is his neighbour; and religion teaches us to be civil and obliging to all, to honour all men, and to be ready to do all offices of kindness to those we live among; nor must difference in religion be any obstruction to this. But, besides this, David remembered the kindness which his father showed to him. Those that have received kindness must return it as they have ability and opportunity: those that have received it from the parents must return it to the children when they are gone. 2. That, as saith the proverb of the ancients, Wickedness proceedeth from the wicked, Sa1 24:13. The vile person will speak villany, and the instruments of the churl will be evil, to destroy those with lying words that speak right, Isa 32:6, Isa 32:7. Those that are base, and design ill themselves, are apt to be jealous and to suspect ill of others without cause. Hanun's servant suggested that David's ambassadors came as spies, as if so great and mighty a man as David needed to do so mean a thing (if he had any design upon the Ammonites, he could effect it by open force, and had no occasion for any fraudulent practices), or as if a man of such virtue and honour would do so base a thing. Yet Hanun hearkened to the suggestion, and, against the law of nations, treated David's ambassadors villainously. 3. Masters ought to protect their servants, and with the greatest tenderness to concern themselves for them if they come by any loss or damage in their service. David did so for his ambassadors, Ch1 19:5. Christ will do so for his ministers; and let all masters thus give unto their servants that which is just and equal.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain See Chapter Introduction
See Chapter Introduction
Next: 1 Chronicles Chapter 20
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain David's friendly message to king Hanun, ver. 1, 2.…
David's friendly message to king Hanun, ver. 1, 2. Hanun's base usage of his ambassadors, ver. 3-5. The Ammonites prepare for war, ver. 6, 7. David overthrows them and the Syrians, ver. 8- 19.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain David sends a congratulatory message to Hanun, king of…
CHAPTER XIX
David sends a congratulatory message to Hanun, king of Ammon,
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1, 2.
He treats the messengers with great incivility, 3, 4.
David is exasperated, but condoles with the degraded
messengers, 5.
The Ammonites prepare for war, and hire thirty-two thousand
chariots, and besiege Medeba, 6, 7.
David sends Joab to attack them; he defeats the Syrians and
Ammonites, 8-15.
The discomfited Syrians recruit their army, and invade David's
territories beyond Jordan; he attacks them, kills Shophach
their general, seven thousand charioteers, and forty thousand
of their infantry, 16-18.
The Syrians abandon the Ammonites and make a separate peace
with David, 19.
NOTES ON CHAP. XIX
Verse 1. Now it came to pass] See the same history, 2Sa 10:1, &c., and the notes there.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain David’s friendly message to King Hanun, 1Ch 19:1, 1Ch…
A.M. 2967. — B.C. 1037.
David’s friendly message to King Hanun, 1Ch 19:1, 1Ch 19:2. Hanun’s base usage of his ambassadors, 1Ch 19:3-5. The Ammonites prepare for war, 1Ch 19:6, 1Ch 19:7. David overthrows them and the Syrians, 1Ch 19:8-19.
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1Ch 19:1. Nahash the king of the children of Ammon died — Of the contents of this chapter, see the notes on 2 Samuel 10.
1Ch 19:2. David said, I will show kindness unto Hanun — Religion teaches us to be civil and obliging to all; to honour all men, and to be ready to do all offices of kindness to those among whom we live: and difference in the modes and forms of religion, or even in religion itself, must be no obstruction to it. But, besides this, David remembered the kindness which his father had showed him. They that have received kindness should return it as they have ability and opportunity: and they that have received it from the parents, should return it to the children when the parents are gone.
1Ch 19:6. The children of Ammon saw they had made themselves odious to David — It would therefore have been their wisdom to have desired conditions of peace, to have humbled themselves and offered any satisfaction for the injury they had done him; and the rather, because they had made themselves not only odious to David, but obnoxious to the justice of God, who is the king of nations, and will assert the injured rights, and maintain the violated laws of nations. But, instead of this, they prepared for war, and so brought upon themselves those desolations which David never intended them.
1Ch 19:19. They made peace with David, and became his servants — Those who have meddled with strife that belonged not to them, and have found that they meddled to their own hurt, do well to learn wisdom at length, and meddle no further. Let those who have in vain stood it out against God, be thus wise for themselves, and agree with him quickly while they are in the way with him. Let them become his servants, for they are undone if they remain his enemies.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Compare the marginal references and notes. The writer here…
Compare the marginal references and notes. The writer here adds one or two touches, and varies in one or two of the numbers.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. after this] The war with Ammon has already…
1. after this] The war with Ammon has already been referred to by anticipation in 1Ch_18:11.
Nahash] Probably not the Nahash mentioned 1Sa_11:1.
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Ammon] The Ammonites were a kindred race to the Hebrews, being descended according to tradition from Lot, the nephew of Abraham; cp. Deu_2:19. The two Ammonite names here given are pure Hebrew, Nahash (= “Serpent”) and Hanun (= “Favoured, Fortunatus”); the Ammonite language, like the Moabite, was probably near akin to Hebrew.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Now it came to pass after this.—The same…
(1) Now it came to pass after this.—The same phrase as at 1Ch_18:1; it has no chronological significance (see Note there). The conflict with Ammon, which has been glanced at in 1Ch_18:11, is now to be described at length (1Ch_19:1 to 1Ch_20:3), and in connection therewith the overthrow of Hadadezer (1Ch_18:3-8) is again related, with additional details.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain This chapter runs very closely parallel with 2Sa_10:1-19; a…
This chapter runs very closely parallel with 2Sa_10:1-19; a chapter also of nineteen verses. The slight differences between them avail to make one or the other narrative a little clearer or a little fuller. The time is only marked, as in the first verse of the preceding chapter, by the too general formula, "after this." Between the last verse of the preceding chapter and the first of this, we find interposed, in the Book of Samuel, the account of David"s thoughts and deeds of kindness "for Jonathan"s sake" to Mephibosheth "of the house of Saul," who was a son of Jonathan, though apparently not personally known at present to David.
The chapter gives an account of David"s war with Ammon and Aram allied temporarily, and the ungracious cause of the war the insult put upon David"s messengers, when sent on a mission of kindly and sincere condolence, on occasion of the death of Nahash, King of Ammon. Some think that the contents of this chapter are in reality a narration at greater length and in fuller detail, belonging to the space occupied by vers. 3-13 of last chapter. They would, in like manner, identify 2Sa_10:1-19 with 2Sa_8:3-13.
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Nahash. It is possible that this may be the Nahash of 1Sa_11:1, 2 and 1Sa_12:12, who, being signally defeated by Saul, may have been the more inclined to show partiality to David. But it would appear that nearly sixty years had elapsed, and if so, it must be held very unlikely, and would point to the conclusion that it was his son whose death is here in question. With this the statement of Josephus ("Ant.," 6:5, would tally, which says that the Nahash of 1Sa 11. was killed in the destruction of the Ammonite army then wrought by Saul. Possibly the word "Nahash" was the official title of kings of the Ammonites (and, though considering its signification, i.e. serpent, scarcely a flattering one from a modern point of view, yet this is overruled by the association of the attribute of wisdom with the serpent in olden time, of which we have more than a trace in, (Mat_10:16) as "Pharaoh" of kings of Egypt, etc.
Vers. 1-19.
The ill work of suspiciousness.
Even when the history and the biography which we come across in Scripture are of a repulsive character, we manifestly have no room to blame the historians, who certainly did not make that history nor invent their biographies, but who did faithfully record in both the manifestations of human nature. On the other hand, we have much for which to be thankful in the comparison of Scripture history and biography with other. Human hearts, human life, make history; and according as these are willingly or unwillingly beneath the strong overruling control of Divine providence do they make history that gladdens the heart to read, or that makes ashamed. But for instructiveness much will depend on the selection and the disposition of the material of history. And Scripture follows, we doubt not, a perfect rule and wisest guidance in these respects. The sensational is not its guiding principle; certainly the prurient is not; nor that which would affect or even heartily "strive to wind" it
too high For mortal man beneath the sky.
It courts not extremes for extremes" sake, nor gives prominence to the more unusual rather than to that which, by reason of its frequency, would be likely to be the more useful. It cannot be told for how much civilized society has to be thankful that it possesses such models as the biography and history of Scripture afford, and mankind that it is offered such wealth of wisest and most needed instruction. The present chapter is notable for a very simple tale of the weaving of unmitigated mischief by the swift play of that little shuttle, the shuttle of suspicion. Kindness and goodness and wisdom the works of these are for it miserably un ravelled; and neither does it do itself any good, it incurs swift destruction. This portion of history teaches
I THE VITALITY OF THE SEED OF KINDNESS. Whoever Nahash was, some time had elapsed since his kindness to David. For that kindness will have belonged to the time of David"s need. All this is reversed now. Ingratitude would have all the sooner forgotten it, now that David"s circumstances were so altered, had the heart of David been of the bad, ungrateful sort. But this was not so, and the kindness of Nahash had dropped a good seed in the good soil of David"s heart. It was not a mere memory. It was not an action eagerly accepted in the pressing hour, but disparaged, depreciated, discounted in selfish thought after that hour had passed. It was not turned into a reason for avoiding the sight of the person to whom debt was due, or for dropping communication with him. Kindnesses rendered often get treatment of this sorti.e. no return or ill return. But this is not the fault of the kindness. It lies at the door of the bad, ungrateful heart of the person to whom it has been shown. Otherwise seeds of kindness possess great vitality.
II THE VITALITY OF THE SEED OF KINDNESS AMID CIRCUMSTANCES UNFAVOURABLE TO IT. Strongest affections often grow in most untoward clime and place. They throng their roots down with vigorous determination, in stony, rocky places. The little soil they find in groove, chink, fissure, is often good and rich, however, and they use it well, and ere long make the rift larger, and acquire thereby more moisture and more deposit of soil. And it is so with kindness. The most diverse nature will appreciate it most. Sometimes just because it is unexpectedly offered to the foreigner, the outcast, the despised, the undeserving, the notorious sinner, the man whom a thousand give up as a hardened hopeless man, for one who entertains a contrary thought, it takes amazingly to the soil, and becomes ere long a vast and fruitful growth. And now, what had impressed David much was, that when his father and mother, and king and people, had "forsaken" him (not all of choice by any means), an Ammonite had "taken him up," and shown kindness to him.
III THE LENGTH OF VITALITY OF THE SEED OF KINDNESS. As has been said, we do not know the exact length in this case. But a considerable number of years had probably passed. And they were years which had been crowded with the kind of events which would drive many and many a thing out of the mind, and alter the proportions and the look of things, and correct man. y an exaggerated estimate, and naturally help a man to forget how hungry he once was, and how unsheltered, and how friendless, and how downcast in heart.
IV THE LIABILITY TO DESTRUCTIVE BLIGHT OF THE KINDLIEST FRUITS OF HUMAN NATURE. Here was the kindness of Nahash about to show its remoter and its higher description of good result. It had fulfilled its first office of real, practical, perhaps saving service to David. But now its offspring, its scion of generous kind, was to become apparent to God and to men. It was wishful to make its returns. It was going to show the reproductive nature. No fault of its own, it is baulked, injured, cruelly blighted. It is a testimony that good things in this world are not secure of their good influence, that goodness postulates not unfrequently a good sphere. Once Goodness itself "came to its own," but its own "knew it not," refused it, put it to open shame, crucified it!
V THAT THIS KIND OF BLIGHT IS NOT ALWAYS A MYSTERY. No; in this case, for instance, it is only too explicable. Of the blights of nature, it may be said, that they are free of blame to men, though not free of disaster to them. They are borne on the winds of heaven, and in a sense must be said to come of the will of heaven, much as those winds themselves. No earthly power can stay them, or do more than partially provide against their incursion partially undo and recover their mischief. But not so is it with the moral and spiritual blights we know and see in our own life, in the larger area of human history. Here it is manifestly due to two conspiring causes,
1. To the bad advisers of suspicion. The princes of the children of Ammon, round Hanun, are wise above what was written, above what was true. They were bad advisers, not because they meant ill to their master, not because they were false to him, not because, like Job"s comforters, they were hard and unsympathetic, and their theology as shallow as it was presumptuous; but because they were feeding on suspicion. Their philosophy of human nature was to fault. They had experience, had had doubtless much experience of human life and character, but they had not had enough. Their
2. induction of instances was insufficient, and thinking "themselves to be wise, they became fools.
3. To the weakness of the ruling head. Hanun himself had to make the decision; he was answerable for the verdict; he presumably had more material than his advisers within the compass of his knowledge, and he might have overruled them and their suspicion. "In the multitude of counsellors there is safety," but the multitude must be large enough, and varied enough, and representative enough, and it was not so now. How many a ruler, from Rehoboam down to our present age, has ruined himself and his nation, and involved them both in utterest curse of most devastating murderous war, because of his individual lack of sound judgment, of wise and understanding heart, of prayer and piety unfeigned I Suspicion has its use, with every other power of our nature, but now it was misused. Suspicion is ever a faculty to be suspected of the wise man. Suspiciousness is one of the unhappiest of all tendencies of the disposition. It should be jealously used and scrupulously guarded.
VI THE VAST GROWTH OF STRIFE, INIQUITY, UTTER MISERY, THAT MAY COME OF THE ONE FALSE STEP, OF ONE MAN ILLADVISED OF HIS FELLOWS AND UNADVISED OF GOD. Hence now came wars, and those who did the mischief were the first to fly to the thought of war, and to prepare for battle. Their foolishness and iniquity returned upon their own pate. But not there alone. How many thousands of others were involved in the common slaughter!
VII LAST OF ALL, THE DIVINE UTILIZATION OF HUMAN ERROR, HUMAN SIN. David"s enemies, after all, are they who are exterminated or nearly so. And some, who had "halted between two opinions," repented of their indecision. They "made peace with David." They "became his servants." But, in addition to this, they learned not to "help the children of Ammon any more." The victory was won for God. Strength was gained for his chosen people, and confidence wrought afresh in them in their Divine Captain. And withal surrounding nations learnt something of the truth, and with whom peace were best to seek, surest to find.
HOMILIES BY F. WHITFIELD Vers. 1-5.
David and Hanun.
Between Nahash the King of the Ammonites and David, there subsisted a very friendly relation, which had been commenced during the exile of the latter, and was deepened by their mutual hostility to Saul. Nahash had died, and David was anxious to show his son Hanun kindness in remembrance of his deceased father. The princes of Hanun persuaded the young king that another motive actuated David, in fact, that this show of kindness concealed the spy. David"s messengers were disgracefully treated; and, never reflecting for a moment the consequences of such conduct, they were sent away with the marks of shame and disgrace. This inconsiderate act on the part of Hanun led to a terrible war and great slaughter, and eventually to the almost utter annihilation of the kingdom of Ammon. What terrible results follow from the misinterpretation of motives! Yea, wars in families, in the Church, in nations, and among individuals have arisen times without number from the false construction our hearts put upon the motives and conduct of others. We may depend upon it that in all such cases the "charity that thinketh no evil" comes off best in the end not only temporally but spiritually, besides obviating an amount of evil to ourselves and others of which we have not the smallest conception when we act unguardedly, or under the impulse of the moment. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And David sent messengers to comfort him concerning his…
1Ch_19:1-5
And David sent messengers to comfort him concerning his father.
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The menage of condolence
I. The generous message of David.
1. In its accession.
2. In its form.
II. The disgraceful treatment of Davids messengers. Shaving their beards and shortening their garments, a double insult in the East, where long beards and long garments are badges of honour. Many Orientals would rather die than lose their beards (signs of dignity and ornaments of freedom), and Turks used to regard beardless Europeans as runaway slaves.
III. The considerate kindness for the disgraced messengers. (J. Wolfendale.)
Thinkest thou that David doth honour thy father.
Suspicions
Dont be suspicious. Some people think they are very clever in finding out what is wrong where no one else sees anything amiss, and these often make themselves very ridiculous. Tennyson, when a young man, was walking through Wales, on his way back from the Continent, and turned into a little wayside inn, where an old man sat by the fire, and asked many questions in s very suspicious fashion. Are you from the army? Not from the army? Then where do you come from? he bluntly asked at last. I am just come from the Pyrenees, said the poet. Ah, I knew there was a something! was the knowing clincher of the old man. Could anything have been more ridiculous? Dont be suspicious; think the best, believe the best, love the best; remember that everybody finds just what he seeks. You will always find a something if it is a something you are seeking, but you will also always find what is good and beautiful if you are in search of that. (J. Reid Howatt.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain CRITICAL NOTES.] After this other wars with Ammon and…
CRITICAL NOTES.] After this other wars with Ammon and Aram. The chapter corresponds with 2 Samuel 10.
1Ch_19:1-5.—Insult to David’s messengers. Nahash (1Sa_11:1; 2Sa_10:1). Kindness, N. friendly with David, and an enemy to Saul. Comfort, condole him. Search thy capital. Shaved half the face. The beard greatly valued in East, to violate it the greatest insult. Tarry in seclusion till the mark of disgrace had disappeared.
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1Ch_19:6-7.—Ammon and Syria war with David. Odious, Israel universally roused to avenge the insult. Talents, equal to £342,100; to procure the help of foreign mercenaries. Chariots, also riders, or cavalry, accustomed to fight on horseback or in chariots, and occasionally on foot. Accepting this as the true rendering, the number of hired auxiliaries mentioned in this passage agrees exactly with the statement in 2Sa_10:6 (cf. Davidson’s Hermeneutics, p. 552).
1Ch_19:8-15.—Joab defeats Ammon. Host, the whole forces of Israel engaged in this war. Beset by Ammonites in front and by Syrians behind, Joab resolves to attack the latter—the more numerous and formidable host—while he directed Abishai, with a suitable force, to attack the Ammonites (1Ch_19:12-13). This brief address appeals to the courage, patriotism, and religion of his men. 1Ch_19:15. Mercenaries defeated, the courage of the Ammonites failed, they took flight and entrenched themselves within fortified walls.
1Ch_19:16-19.—Second victory over Aram. River, Euphrates. Shophach (2Sa_10:15-19). Seven thousand (cf. 2Sa_10:18). “Either the text in one of the books is corrupt (Keil, Davidson), or the accounts must be combined (Kennicott, Houbigant, Calmet)” [Jamieson]. 1Ch_19:19. Servants, tributaries.
HOMILETICS
THE MESSAGE OF CONDOLENCE.—1Ch_19:1-5
Nahash, a neighbourly king, friendly with David in the days of Saul, and perhaps congratulated him on accession to the throne. Hanun, son of Nahash, succeeded after his father’s death. To him David sent an embassy of condolence.
I. The generous message of David. Gratitude not absorbed by death. Expressions of sympathy needful. Nothing worthier than to requite kindness with thanks.
1. In its occasion. A time of bereavement and sorrow when such a message is seasonable.
2. In its form. The customary method of sending courtiers to condole with friends in loss or suffering. But Hanun’s loss was David’s loss. A true friend valued by relatives and neighbours, honoured in death and memory.
II. The disgraceful treatment of David’s messengers. If suspected, they might have been dismissed civilly, or kept in honourable custody till the truth was known. They were treated with the greatest indignity. Shaving their beards and shortening their garments a double insult in the East, where long beards and long garments are badges of honour. Many Orientals would rather die than lose their beards (signs of the dignity and ornament of freedom), and Turks used to regard beardless Europeans as runaway slaves.
III. The considerate kindness for the disgraced messengers. “Tarry at Jericho, &c.” The first place they reached in Canaan, a private village, where they might remain until fit to appear in public. Men of that character must not be seen dishonoured and unfit for duty. Character gives influence, commands admiration, and is the real power of men. “Men of character are the conscience of society to which they belong” [Emerson]. If character be lost, then nothing left worth saving. Ever be concerned for good character. Preserve and keep that from dishonour and impurity.
AVENGING AN INSULT.—1Ch_19:6-19
Israel roused by the insult. The Ammonites knew that they had made themselves “odious” to David, and both sides prepared to engage in foolish war.
I. Insult springing from slight provocation. Hanun seems bereft of wisdom, acted most foolishly, and brought ruin to himself and his nation. “Woe to thee, O land, when thy king is a child.”
1. From a suspicious mind. Embassy treated as spies. Wicked men measure others by themselves, and put an evil construction upon the best intention. Bp. Patrick well says, “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.”
2. From advice of jealous princes. “Thinkest thou that David doth honour thy father?” Nothing of the kind. They are come to inspect the capital, spy the land, and prepare for its conquest. These princes were jealous of the mighty growth of David’s kingdom, counselled the adoption of a hostile policy, and conveyed slight reproach in their question. The king was influenced, and the insult committed.
II. Insult leading to unjust war. This war, like many others, commenced by a wrongdoer, and might have been avoided by an honourable apology or better understanding. One evil leads to another. When men begin a quarrel, they know not where it will end. “It is one of the mad principles of wickedness,” says Bp. Hall, “that it is wickedness to relent, and rather to die than yield. Even ill causes, once undertaken, must be upheld, although with blood; whereas the gracious heart, finding his own mistaking, doth not only remit of an ungrounded displeasure, but studies to be revenged of itself, and to give satisfaction to the offended.”
III. War terminating in disgraceful overthrow. Syrians from three places hired and headed by powerful men, fought with chariots, cavalry, and infantry. A vigorous attack was made, and they fled, “as often happens,” says Bp. Patrick, “with those that fight for pay alone, without respect to the cause.”
1. Defeat most humiliating. Syrians first fled, and the Ammonites soon followed, without fighting at all. They retreated to the city, but stone walls are no defence without stout hearts.
2. Defeat most complete. The commander was killed, thousands were slain. Vassal princes submitted to David, and the Syrian nation forsook their allies, and became tributary to Israel. Persistence in evil-doing is sure to ruin. Strife spreads. One angry word leads to another. One look of revenge, one act of resentment, will kindle a fire that may set a neighbourhood or a nation into flame. “Therefore leave off contention before it be meddled with.”
“Contention, like a horse
Full of high feeding, madly hath broke loose,
And bears all before him” [Shakespeare].
THE WAR CRY.—1Ch_19:10-13
The enemy appeared on the field, divided their forces, the Syrians in front and the Ammonites behind Joab. But, like an expert commander, he picked out the best soldiers to engage the Syrians, the strongest and most valiant. He gave a spirited address to his army, set a brave example, and left the issue with God.
I. The purpose for which they fought. Not for aggressive or ambitious purposes. For the cause of humanity, “for our people;” for religious freedom and the cause of God, “and for the cities of our God.”
II. The method in which they fought. Success always depends upon certain conditions. Joab owed his victory partly to sagacious command.
1. A wise economy of forces. Bravest in front, and less trained for less important work. A strong reserve force, not all concentrated on a given place. Naseby lost to Charles by Rupert pursuing fugitives too far. The king on the point of overpowering Fairfax. Cromwell hastened to his chief and decided the battle. Charles cried in vain to rally his men, “One more charge and we recover the day.” In the battle of life we should direct our physical and mental powers wisely—ever seek to have strength reserved for “the evil day.”
2. A determination to render mutual help. “If Syrians be too strong for me, then thou shalt help me, &c.” Unity and hearty co-operation essential. The strong should ever be ready to help the weak. Solitude is selfishness and death in moral warfare. “Two are better than one. For if they fall, the one will lift up his fellow; but woe to him who is alone when he falleth.”
III. The spirit in which they fought. Joab’s advice admirable, though not always practised by himself. He shared David’s powers, but not David’s piety.
1. A spirit of exalted courage. “Let us behave ourselves valiantly” (1Ch_19:13). Brave words from a brave heart. “A good leader must, out of his own abundance, put life and spirits into all others; if a lion lead sheep into the field, there is hope of victory” [Bishop Hall]. “Play the man,” Latimer’s motto; let it be ours in all conflicts and departments of life. Idlers, dreamers, and irresolute never win anything. “Be of good courage, and let us play the men for our people” (2Sa_10:12).
2. A spirit of true patriotism. Personal glory and family reputation powerful motives. But when a country must be defended and a people delivered, then a true spirit required. “Remember the Lord which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.”
3. A spirit of submission to God. “Let the Lord do that which is good in his sight” (1Ch_19:13). An element of uncertainty in all events. Here an expression of confidence, not despair, nor fatalism. The heraldic motto on a broken helmet in Battle Abbey most suitable, “L’espoir est ma force.” Diligently prepare, bravely enter the battle, and humbly submit to God. “The fortune of war” not in our hands, but God’s. “The race is not to the swift, nor the battle to the strong.”
HOMILETIC HINTS AND SUGGESTIONS
1Ch_19:2. David said. Let Hanun be as graceless as he will, David will show himself gracious by being grateful. The same Greek word (charis) signifieth both grace and gratitude. Neither doth the ill success he had argue that he did amiss, as Pellican will have it, for duty is to be done, however it speed or take with wicked persons. What if Hanun were a heathen king? Might not his friendship be therefore sought? might not his father’s courtesy be requited? If a very dog fawn upon us we stroke him on the head, and clap him on the side; much less is the common band of humanity untied by grace [Trapp].
1Ch_19:4-7. One false step leadeth to another. “One injustice produces another, and drags men on irretardably to destruction by the resulting chain of sins and injustices. The King of Ammon, with sinful levity, lends his ear to the liars and calumniators that surround him; thence comes the most outrageous insolence towards David’s ambassadors, and the most abusive insult to the whole people of Israel; on this follows the hasty preparation and provocation of a wholly unjust, wicked war; therein the princes are forced to take part, and so to stake their land and people. The end is complete destruction” [Lange].
1Ch_19:8-15. Joab’s word to Abishai is a prelude to the Lord’s word to Peter: “Strengthen thy brethren.” Heroic bravery in the war is to be combined—
1. With the recognition of those most sacred possessions and ends for which the struggle is to be made; thereby it is consecrated; and
2. With humble, trustful submission to the will of the Lord; thereby it is preserved from temerity and presumptuousness. The war is a just and holy one, undertaken for the defence of the possessions received from God, to guard the honour of God, and in the name of God [Ibid.]. 1Ch_19:13. Bravery in battling for the highest object.
1. It is rooted in fidelity to God and to our brethren the people of God.
2. It is proven by devotion of body and soul and the whole life to the aims of the kingdom of God.
3. It is sanctified by unconditional submission to the purposes and doings of the will of God [Ibid.]. “Let us behave ourselves, &c.” United help by advice, sympathy, and hearty co-operation in contending for truth and Christ in the world. “United we stand, divided we fall.”
ILLUSTRATIONS TO CHAPTER 19
1Ch_19:2. Kindness. How unsuitable is it for us, who live only by kindness (Tit_3:4-7), to be unkind! [Edwards].
1Ch_19:3. Thinkest thou. To think well is the way to act rightly [Paley]. It is an easy thing to pick a quarrel where we intend a mischief [Bishop Hall]. Upright simplicity is the deepest wisdom, and perverse craft the merest shallowness [Barrow].
1Ch_19:12. Unity and unanimous movement. The strength of the Church is, not as an army of irregular soldiers, regiments in loose disorder, unconnected with each other, but when she goeth forth by bands (Pro_30:27) united, concentrated, well disciplined, every officer at his post, every soldier in his ranks, each under rule, helpful to each other, and to their great cause! When shall it once be? Lord, heal our unhappy divisions. Unite our energies “in one holy bond of Truth and Peace, of Faith and Charity” [Bridges].
1Ch_19:16-18. Syrians defeated a second time. So incurable is the folly and wickedness of some men that, though to reproofs and chidings you should add stripes and blows, they would not grow wiser and better. “An obstinate man does not hold opinions, they hold him” [Pope]. “Stiff in opinion, always in the wrong” [Dryden].
“You may as well
Forbid the sea for to obey the moon,
As, by oath remove, or counsel shake
The fabric of his folly” [Shakespeare].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain David's Wars with-the Ammonites and the Syrians
David's Wars with-the Ammonites and the Syrians
This chapter is parallel to 2Sa_10:1-19 with some differences in certain names, and a few additions.
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7. Thirty and two thousand chariots] The reading is probably corrupt: in 2Sa_10:6 it is 'thirty two thousand footmen,' with a thousand more from Maachah (whose forces are not here numbered), no mention being made of chariots.
18. Seven thousand.. chariots.. forty thousand footmen] 2Sa_10:18 has 'seven hundred chariots and forty thousand horsemen.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain 9. The Wars with Ammon, Syria and the Philistines…
9. The Wars with Ammon, Syria and the Philistines (19-20)
CHAPTER 19
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1. Hanun’s insult to David’s servants (1Ch 19:1-5)
2. Joab’s victory (1Ch 19:6-16)
3. David’s victorious campaign (1Ch 19:17-19)
See annotations on 2 Samuel chapter 10. The occasion of the war with the Ammonites was the insult to the messengers of David whom he had sent to the son of King Nahash. Nahash had died and David sent the messengers to comfort Hanun concerning his father. It gives a little glimpse of the tenderness of David. “But the princes of the children of Ammon said to Hanun, Thinkest thou that David doth honor thy father, that he hath sent comforters unto thee? Are not his servants come unto thee for to search and to overthrow and to spy out the land?” When the Ammonites realized the insult to David’s messengers, they spent 1,000 talents of silver (about $375,000) to hire chariots and horsemen. Joab was victorious. Then the king himself took charge and gathered all Israel. A great victory was the result.
In 2 Samuel the great sin of David follows the victory over the Syrians. In our comment on the fall of David, we have pointed out the connection between the victory of David and his sin. David’s fall is omitted in Chronicles because the grace of God is the prominent feature and grace had completely covered David’s great sin.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain David’s Messenger’s Shamefully Treated
David’s Messenger’s Shamefully Treated
v. 1. Now it came to pass after this, the exact time not being given, but supposedly soon after the wars just described, that Nahash, the king of the children of Ammon died, the same one who had been defeated by Saul, 1 Samuel 11, but had somehow lived in friendship with David, and his son reigned in his stead.
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v. 2. And David said, either in his councilor in deliberating the matter with himself, I will show kindness unto Hanun, the son of Nahash, because his father showed kindness to me, at some time during David’s exile, while Saul was seeking his life. And David sent messengers to comfort him concerning his father, to express the cordial sympathy of a neighboring ruler, as custom required. So the servants of David, his official ambassadors, came into the land of the children of Ammon to Hanun to comfort him, to transmit David’s message of condolence to him.
v. 3. But the princes of the children of Ammon, the king’s chief advisers, said to Hanun, Thinkest thou that David doth honor thy father, the emphasis being upon this honoring, the sincerity of which the courtiers questioned, that he hath sent comforters unto thee? Are not his servants come unto thee for to search and to overthrow and to spy out the land? They falsely ascribed such base motives to David and to his ambassadors, as though they were making this visit merely a pretext, their real object being a careful examination of the city and its fortifications, for the purpose of taking it.
v. 4. Wherefore Hanun took David’s servants, although they were his personal representatives, and shaved them, that is, the one side of their beard, a mocking disfigurement, 2Sa 10:4, and cut off their garments in the midst hard by their buttocks, and sent them away, thus heaping one of the grossest insults upon them which the Oriental mind can conceive of.
v. 5. Then there went certain and told David how the men were served, for they themselves were too deeply disgraced to appear in public. And he sent to meet them; for the men were greatly ashamed. And the king said, Tarry at Jericho until your beards be grown, Jericho being the first city on the west side of the river to be reached by them, and then return, namely, to Jerusalem; for it was only then that they could with propriety return to court. Many a person has been seriously harmed in his good name by the foolish suspicions cast upon him by evil-thinking men.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 It came about
It came about
This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.
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Nahash ... Hanun
These are the names of men. (See: How to Translate Names)
I will show kindness ... showed kindness
The abstract noun "kindness" can be stated as an action. AT: "I will be kind ... was kind" (See: Abstract Nouns)
console
comfort
Do you think that David is honoring your father because he has sent men to comfort you?
The princes asked this question to turn the king against David. This question can be translated as a statement. AT: "You should not think that David is honoring your father because he has sent men to comfort you." (See: Rhetorical Question)
Do not his servants come to you to explore and examine the land in order to overthrow it?
The princes asked this question to turn the king against David. It can be translated as a statement. AT: "Surely his servants come to you to explore the land in order to overthrow it." (See: Rhetorical Question)
translationWords
king
Ammon
die
son
David
messenger
ancestor
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 19:1-7 The new Ammonite ruler, Hanun, took exception to…
19:1-7 The new Ammonite ruler, Hanun, took exception to Israel’s presence so close to his nation. The Ammonites hired Aramean armies from the north, and these combined forces assembled at Medeba to challenge David’s control of Moab’s plateau.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.