David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, “As Yahweh lives, who has redeemed my soul out of all adversity, when someone told me, ‘Behold, Saul is dead,’ thinking that he brought good news, I seized him and killed him in Ziklag, which was the reward I gave him for his news. How much more, when wicked men have slain a righteous person in his own house on his bed, should I not now require his blood from your hand, and rid the earth of you?” David commanded his young men, and they killed them, cut off their hands and their feet, and hanged them up beside the pool in Hebron. But they took the head of Ishbosheth, and buried it in Abner’s grave in Hebron.
Parallel Translations
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David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said to them, “As Yahweh lives, who has redeemed my soul out of all adversity,
when someone told me, ‘Behold, Saul is dead,’ thinking that he brought good news, I seized him and killed him in Ziklag, which was the reward I gave him for his news.
How much more, when wicked men have slain a righteous person in his own house on his bed, should I not now require his blood from your hand, and rid the earth of you?”
David commanded his young men, and they killed them, cut off their hands and their feet, and hanged them up beside the pool in Hebron. But they took the head of Ishbosheth, and buried it in Abner’s grave in Hebron.
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And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, As the LORD liveth, who hath redeemed my soul out of all adversity,
When one told me, saying, Behold, Saul is dead, thinking to have brought good tidings, I took hold of him, and slew him in Ziklag, who thought that I would have given him a reward for his tidings:
How much more, when wicked men have slain a righteous person in his own house upon his bed? shall I not therefore now require his blood of your hand, and take you away from the earth?
And David commanded his young men, and they slew them, and cut off their hands and their feet, and hanged them up over the pool in Hebron. But they took the head of Ish-bosheth, and buried it in the sepulchre of Abner in Hebron.
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And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them: 'As the LORD liveth, who hath redeemed my soul out of all adversity,
when one told me, saying: Behold, Saul is dead, and he was in his own eyes as though he brought good tidings, I took hold of him, and slew him in Ziklag, instead of giving a reward for his tidings.
How much more, when wicked men have slain a righteous person in his own house upon his bed, shall I not now require his blood of your hand, and take you away from the earth?'
And David commanded his young men, and they slew them, and cut off their hands and their feet, and hanged them up beside the pool in Hebron. But they took the head of Ish-bosheth, and buried it in the grave of Abner in Hebron.
Cross-references (36)
- Genesis 48:16 (v9) the angel who has redeemed me from all evil, bless the lads, and let my name be named on them, and the name of my fathers Abraham and…
- 1 Kings 1:29 (v9) The king swore, and said, “As Yahweh lives, who has redeemed my soul out of all adversity,
- Psalms 34:6-7 (v9) This poor man cried, and Yahweh heard him, and saved him out of all his troubles. Yahweh’s angel encamps around those who fear him, and…
- Psalms 107:2 (v9) Let the redeemed by Yahweh say so, whom he has redeemed from the hand of the adversary,
- Psalms 34:17 (v9) The righteous cry, and Yahweh hears, and delivers them out of all their troubles.
Show all 36 cross-references
- Psalms 103:4 (v9) who redeems your life from destruction, who crowns you with loving kindness and tender mercies,
- Psalms 31:5-7 (v9) Into your hand I commend my spirit. You redeem me, Yahweh, God of truth. I hate those who regard lying vanities, but I trust in Yahweh. I…
- Psalms 34:22 (v9) Yahweh redeems the soul of his servants. None of those who take refuge in him shall be condemned.
- Psalms 71:23 (v9) My lips shall shout for joy! My soul, which you have redeemed, sings praises to you!
- 2 Samuel 1:2-16 (v10) on the third day, behold, a man came out of the camp from Saul, with his clothes torn, and earth on his head. When he came to David, he…
- 2 Samuel 1:15 (v12) David called one of the young men, and said, “Go near, and cut him down!” He struck him so that he died.
- 2 Samuel 3:32 (v12) They buried Abner in Hebron; and the king lifted up his voice, and wept at Abner’s grave; and all the people wept.
- Psalms 9:12 (v11) For he who avenges blood remembers them. He doesn’t forget the cry of the afflicted.
- Genesis 9:5-6 (v11) I will surely require accounting for your life’s blood. At the hand of every animal I will require it. At the hand of man, even at the hand…
- Numbers 35:31-34 (v11) “ ‘Moreover you shall take no ransom for the life of a murderer who is guilty of death. He shall surely be put to death. “ ‘You shall take…
- Psalms 106:10 (v9) He saved them from the hand of him who hated them, and redeemed them from the hand of the enemy.
- Proverbs 2:22 (v11) But the wicked will be cut off from the land. The treacherous will be rooted out of it.
- 2 Timothy 4:17-18 (v9) But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear.…
- Genesis 4:11 (v11) Now you are cursed because of the ground, which has opened its mouth to receive your brother’s blood from your hand.
- Genesis 6:13 (v11) God said to Noah, “I will bring an end to all flesh, for the earth is filled with violence through them. Behold, I will destroy them and…
- Genesis 7:23 (v11) Every living thing was destroyed that was on the surface of the ground, including man, livestock, creeping things, and birds of the sky.…
- Exodus 9:15 (v11) For now I would have stretched out my hand, and struck you and your people with pestilence, and you would have been cut off from the earth;
- Exodus 21:12 (v11) “One who strikes a man so that he dies shall surely be put to death,
- Deuteronomy 21:22-23 (v12) If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree, his body shall not remain all night on…
- 2 Samuel 3:27 (v11) When Abner was returned to Hebron, Joab took him aside into the middle of the gate to speak with him quietly, and struck him there in the…
- 2 Samuel 3:39 (v11) I am weak today, though anointed king. These men, the sons of Zeruiah are too hard for me. May Yahweh reward the evildoer according to his…
- 2 Samuel 21:9 (v12) He delivered them into the hands of the Gibeonites, and they hanged them on the mountain before Yahweh, and all seven of them fell…
- 1 Kings 2:32 (v11) Yahweh will return his blood on his own head, because he fell on two men more righteous and better than he, and killed them with the sword,…
- Psalms 55:23 (v12) But you, God, will bring them down into the pit of destruction. Bloodthirsty and deceitful men shall not live out half their days, but I…
- Psalms 109:15 (v11) Let them be before Yahweh continually, that he may cut off their memory from the earth;
- Proverbs 25:26 (v11) Like a muddied spring and a polluted well, so is a righteous man who gives way before the wicked.
- Jeremiah 10:11 (v11) “You shall say this to them: ‘The gods that have not made the heavens and the earth will perish from the earth, and from under the…
- Habakkuk 1:4 (v11) Therefore the law is paralyzed, and justice never prevails; for the wicked surround the righteous; therefore justice comes out perverted.
- Habakkuk 1:12 (v11) Aren’t you from everlasting, Yahweh my God, my Holy One? We will not die. Yahweh, you have appointed him for judgment. You, Rock, have…
- Matthew 7:2 (v12) For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you.
- 1 John 3:12 (v11) unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his deeds were evil, and his brother’s righteous.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
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Geneva Bible translators 1599 · Public Domain On v11 Forasmuch as neither the example of him that slew…
Forasmuch as neither the example of him that slew Saul, nor duty to their master, nor the innocency of the person, nor reverence of the place, nor time did move them, they deserved most grievous punishment.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv9–12 2Sa 4:9 And David answered Rechab and Baanah his…
2Sa 4:9 And David answered Rechab and Baanah his brother, the sons of Rimmon the Beerothite, and said unto them, [As] the LORD liveth, who hath redeemed my soul out of all adversity,
Ver. 9. As the Lord liveth.] Sunt verba iurantis, sed abrupta et praecisa: {a} Understand, I will surely punish you.
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Who hath redeemed my soul.] And would have freed me from Ishbosheth also in his good time, without your treasonable practices against your lord and master.
{a} Piscat.
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 On vv9, 11, 12 Who hath hitherto delivered and will deliver me from…
Who hath hitherto delivered and will deliver me from all mine enemies. So that I needed not your wicked help in this way.
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 On v9 We have here justice done upon the murderers of…
We have here justice done upon the murderers of Ish-bosheth.
I. Sentence passed upon them. There needed no evidence, their own tongues witnessed against them; they were so far from denying the fact that they gloried in it. David therefore shows them the heinousness of the crime, and that blood called for blood from his hand, who was now the chief magistrate, and was by office the avenger of blood. And, perhaps, he was the more vigorous in the prosecution because for reasons of state he had spared Joab: "Shall I not require the blood of the slain at the hand of the slayers, and, since they cannot make restitution, take theirs instead of it?" Observe, 1. How he aggravates the crime, Sa2 4:11. Ish-bosheth was a righteous person, he had done them no wrong, nor designed them any. As to himself, David was satisfied that what opposition he gave him was not from malice, but mistake, from an idea he had of his own title to the crown, and the influence of others upon him, who urged him to put in for it. Note, Charity teaches us to make the best, not only of our friends, but of our enemies, and to think those may be righteous persons who yet, in some instances, do us wrong. I must not presently judge a man a bad man because I think him so to me. David owns Ish-bosheth an honest man, though he had created him a great deal of trouble unjustly. The manner of it much aggravated the crime. To slay him in his own house, which should have been his castle, and upon his bed, when he was in no capacity of making any opposition, this is treacherous and barbarous, and all that is base, and that which the heart of every man who is not perfectly lost to all honour and humanity will rise with indignation at the thought of. Assassinating is confessedly the most odious and villainous way of murdering. Cursed is he that smiteth his neighbour secretly. 2. He quotes a precedent (Sa2 4:10): he had put him to death who had brought him the tidings of the death of Saul, because he thought it would be good tidings to David. Nothing is here said of that Amalekite's helping Saul to kill himself, only of his bringing the tidings of his death, by which it should seem that the story he told was upon enquiry found to be false, and that he lied against his own head. "Now" (says David) "did I treat him as a criminal, and not a favourite" (as he expected), "who brought me Saul's crown, and shall those be held guiltless that bring me Ish-bosheth's head?" 3. He ratifies the sentence with an oath (Sa2 4:9): As the Lord liveth, who hath redeemed my soul out of all adversity. He expresses himself thus resolutely, to prevent the making of any intercession for the criminals by those about him, and thus piously to intimate that his dependence was upon God for the putting of him in possession of the promised throne, and that he would not be beholden to any man to help him to it by any indirect or unlawful practices. God had redeemed him from all adversity hitherto, helped him over many a difficulty and through many a danger, and therefore he would depend upon him to crown and complete his own work. He speaks of his redemption from all adversity as a thing done, though he had many a storm yet before him, because he knew that he who had delivered would deliver. 4. Hereupon he signs a warrant for the execution of these men, Sa2 4:12. This may seem severe, when they intended him a kindness in what they did; but, (1.) He would thus show his detestation of the villany. When he heard that the Lord smote Nabal, he gave thanks (Sa1 25:38, Sa1 25:39), for he is the God to whom vengeance belongeth; but, if wicked men smite Ish-bosheth, they deserve to die for taking God's work out of his hand. (2.) He would thus show his resentment of the great affront they put upon him in expecting that he should patronize and reward it; they could scarcely have done him a greater injury than thus to think him altogether such a one as themselves, one that cared not what blood he waded through to the crown.
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II. Execution done. The murderers were put to death according to law, and their hands and feet were hung up; not their whole bodies, the law forbade that; but only their hands and feet, in terrorem - to frighten others, to be monuments of David's justice, and to make that to be taken notice of which would recommend him to the esteem of the people, as a man fit to rule, and that aimed not at his own preferment, nor had any enmity to the house of Saul, but only and sincerely designed the public welfare. But what a confusion was this to the two murderers! What a horrid disappointment! And such those will meet with who think to serve the interests of the Son of David by any immoral practices, by war and persecution, fraud and rapine, who, under colour of religion, murder princes, break solemn contracts, lay countries waste, hate their brethren, and cast them out, and say, Let the Lord be glorified, kill them, and think they do God good service. However men may canonize such methods of serving the church and the catholic cause, Christ will let them know, another day, that Christianity was not intended to destroy humanity; and those who thus think to merit heaven shall not escape the damnation of hell.
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 On vv9–11 When one told me, saying, behold, Saul is dead,....…
When one told me, saying, behold, Saul is dead,.... No more is related, not that he killed him, or assisted in killing him, only that he was dead; by which it appears, as Abarbinel thinks, that the Amalekite did not slay Saul, and that David did not put him to death on that account, but for what follows:
thinking to have brought good tidings; which would have been very acceptable to David, that he would have rejoiced and exulted at it as he did; but he was mistaken; instead of that,
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I took hold of him, and slew him at Ziklag; that is, ordered one of his young men to lay hold on him, and slay him, as he did, Sa2 1:15,
who thought that I would have given him a reward for his tidings; a handsome present, as the Targum here, a gift, or raised him to some post of honour and profit.
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 On v12 David commanded. &c.But what a disappointment to Baanah and…
David commanded. &c.But what a disappointment to Baanah and Rechab, was the sentence which David passed upon them! And such they will meet with, who think to serve the Son of David, by cruelty or injustice: who under colour of religion, outrage or murder of their brethren, think they do God service. However men may now canonize such methods of serving the church and the catholic cause, Christ will let them know another day, that Christianity was not designed to destroy humanity. And they who thus think to merit heaven, shall not escape the damnation of hell.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv9–12 Verse 9. Who hath redeemed my soul out of…
Verse 9. Who hath redeemed my soul out of all adversity] This was, in David's case, a very proper view of the goodness and watchful providence of God towards him. His life was frequently in danger; murderers had often laid wait for it: but God, the living God, had always redeemed that life from all adversity; and called on him now to punish such evil-minded and blood-thirsty men.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv9, 11, 12 2Sa 4:9. David answered Rechab and Baanah, &c. —…
2Sa 4:9. David answered Rechab and Baanah, &c. — Together with this thankful acknowledgment of God’s care of him in all his straits and adversities, he suggests to them that he needed not the help of such men as they were, nor of the commission of wicked acts for his future preservation and advancement. “It was from God only that he sought for deliverance from his troubles and enemies; and he that doth so needeth not the aid of treachery. Even they that need it are often observed to punish it; they that need it not, always will. And surely vindictive justice is then seen in its greatest glory when it is exerted in the chastisement of guilt committed against an enemy; for then no mist either of partiality or prejudice can misguide or obscure it.” — Delaney.
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 On v12 Cut off their hands ... - After they were…
Cut off their hands ... - After they were dead. Their hands and feet were hung up in a place of public resort, both to deter others and also to let all Israel know that David was not privy to the murder of Ish-bosheth.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv11–12 Innocent. Isboseth was such, at least, in their regard.…
Innocent. Isboseth was such, at least, in their regard. He might also have mounted his father’s throne, bona fide; and, at any rate, it was not their business to decide the matter (Calmet) in this treacherous manner. Thus Alexander punished Bessus, who had murdered his master, Darius, with whom the former was at war. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v12 DAVID CAUSES THEM TO BE PUT TO DEATH. (Sa2…
DAVID CAUSES THEM TO BE PUT TO DEATH. (Sa2 4:10-12)
slew them, and cut off their hands and their feet--as the instruments in perpetrating their crime. The exposure of the mutilated remains was intended as not only a punishment of their crime, but also the attestation of David's abhorrence.
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Next: 2 Samuel Chapter 5
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–12 11. A righteous person — Ishbosheth was guilty of…
11. A righteous person — Ishbosheth was guilty of no crime. It is doubtful if he would have assumed the regal power without the instance of Abner.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv9–12 9. who hath redeemed, &c.] Compare the same oath…
9. who hath redeemed, &c.] Compare the same oath in David’s mouth in 1Ki_1:29. In this connexion it implies that one who was under God’s protection had no need to commit crimes for his own defence.
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 On vv9–12 (9) Who hath redeemed.—David’s answer shows that he could…
(9) Who hath redeemed.—David’s answer shows that he could trust in God to avenge him, and did not encourage or need the crimes of men to help him.
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 On vv9, 11, 12 Vers. 9, 10. And David answered. David"s answer is…
Vers. 9, 10. And David answered. David"s answer is worthy of him. His appeal to Jehovah, as One that had saved him in all time of adversity, was a declaration that he had no need of criminals. And throughout he had carefully abstained from taking any steps to bring about the accomplishment of God"s will, and had been upright and forbearing alike to Ishbosheth and Saul. How noble his conduct was we see by the contrast with Macbeth, whose better nature was poisoned and spoiled by the hope that he should be king hereafter. At the end of the verse the force is weakened in the Authorized Version by the insertion of irrelevant words. What David said is, "I slew him in Ziklag, and that was the reward I gave him for his tidings.
Vers. 9-11. (HEBRON.)
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A good man"s motto.
Jehovah liveth, who hath redeemed my soul out of all adversity," etc.
1. An oath, such as David took, is properly an act of worship a directand solemn appeal to God as a witness, in confirmation of an assertion or of a promise or expressed obligation. There is implied an imprecation of Divine displeasure if the truth be not spoken or the engagement be not fulfilled. It was customary from ancient times; (Gen_14:22 Gen_21:23) often enjoined in the Law (Deu_6:13; Exo_22:10) and served important purposes. (Heb_6:16) Nor is it absolutely prohibited under the Christian dispensation (Mat_26:63; Rom_1:9; 2Co_1:23; Php_1:8) "The Saviour forbids absolutely such oaths only as are hostile to the reverence that is due to God" (Tholuck, "Serm. on the Mount;" Hodge, "Syst. Theology," 3:307; Paley; Dymond, "Essays").
2. Baanah and Rechab virtually claimed the Divine sanction to their deed, which, they said, was an act of judgment on David"s enemies, and a means of preserving his life. But David could not admit their claim, and would have no part in their crime, however it might seem to promote his.interest; and (lifting up his right hand toward heaven, (Deu_32:40) he appealed to the living God, on whom, and not on man, least of all on man"s wickedness, the preservation of his life depended, in confirmation of his purpose to inflict upon them the punishment of death, which was more richly deserved by them than by one on whom he formerly inflicted it when he confessed to a similar deed.
3. His appeal, considered with reference to the principles and feelings itinvolved, may be regarded as a statement of the motto of his life and expressive of
I BELIEF IN THE LIVING GOD. "Living (is) Jehovah," equivalent to "as surely as Jehovah liveth" (Jud_1:8:19; Rth_3:13; 1Sa_20:3 1Sa_25:34 1Sa_29:6; Jer_38:16, "who has made for us this soul "Along with the name of God, the person swearing would at the same time designate his other attributes, his power and greatness, or whatever else of the essence of this God appeared to him at the moment of swearing of special significance" (Ewald, "Antiquities"). "Jehovah liveth" (2 Samuel. (1Sa_17:26) A godly man believes in:
1. His actual existence and self-originated, personal, independent life. With him "is the fountain of life". (Psa_36:9) He "hath life in himself". (Joh_5:26) He "only hath immortality". (1Ti_6:16) The life of all creatures he gives, sustains, or takes away as it pleases him.
1. His immediate presence and accurate observation of everything as it really is, every thought, word, and action; and his approbation or disapprobation of it, according to its moral character. He is "a true and faithful Witness" (Jer_42:3; Isa_65:16)
2. His active intervention in human affairs, with wisdom and might, justice and mercy. "He is the living God, and an everlasting King" (Jer_10:10), and gives to every man his due reward. (Heb_11:6) Faith is not merely a general persuasion of these sublime truths, but also an intense realization of them, and a personal surrender to their influence. It is "an intelligent conviction of the truth, a hearty affection for the truth, and a practical submission to the truth.
II GRATITUDE FOR PAST DELIVERANCE. "Who hath redeemed my soul out of all adversity an expression often on the lips of David (1Ki_1:29; Psa_25:22 Psa_34:22 Psa_103:4 Psa_116:8) and never uttered without thankfulness to God.
1. The path of even a good man is beset by many dangers. What a scene of peril was David"s life from his youth upwards! (2Sa_19:7)
2. He traces his deliverance from them to the hand of God, and sees therein an evidence of his loving, constant, and distinguishing care for his "soul.
3. He is wont to cherish the recollection of such deliverance; and is incited thereby to "speak the praise of the Lord." Nothing is more becoming or beneficial than a thankful spirit; but it is by no means a common possession.
Some murmur when their sky is clear And wholly bright to view, If one small speck of dark appear In their great heaven of blue;
And some with thankful love are filled, If but one streak of light, One ray of God"s good mercy, gild The darkness of their night. (Trench.)
III CONSCIOUSNESS OF PRESENT RESPONSIBILITY. A good man feels that he is accountable to God; not impelled by forces over which he has no control, nor liberated from moral law; but, whilst free to act, bound by the highest motives to obey. His faith in the living God quickens his conscience, and shows him plainly the way of duty; his gratitude for past deliverance incites him to walk therein.
1. By abhorring that which is evil, and avoiding it.
2. By sincerity of heart, speaking the truth, and doing what is just andright.
3. By using the authority and power entrusted to him, not according to hisown will and for selfish ends, but according to the will of God, and for his honour and the welfare of men. His motto is Ich dien ("I serve"). He ever lives under a sense of obligation, and finds in faithful service his strength and joy. (Joh_4:34) "I must work". (Joh_9:4) "Remember now and always that life is no idle dream, but a solemn reality; based upon eternity, and encompassed by eternity. Find out your task: stand to it: the night cometh when no man can work" (Carlyle).
IV CONFIDENCE IN FUTURE PRESERVATION. The path of peril is not yet past. But a good man looks to God rather than to men to protect him against the wrath of men and deliver him from all evil. And his confidence is strong, because of:
1. His conviction of the Divine faithfulness. "Jehovah liveth," to fulfil bothhis promises and his threatenings.
2. His experience of the Divine favour. (see 1Sa_17:32-37)
3. His obedience to the Divine will, and express assurances of safety and ofa "crown of life" to every faithful servant. "The righteous hath hope in his death." "Into thine hand I commit my spirit: thou hast redeemed me, O Lord God of truth". (Psa_31:5) "The foundation of David"s character is a firm unshaken trust in Jehovah, a bright and most spiritual view of creation and the government of the world, a sensitive awe of the Holy One of Israel, a striving ever to be true to him, and a strong desire to return after errors and transgressions" (Ewald). D.
Redemption from all adversity.
the Lord liveth, who hath redeemed my soul out of all adversity." An expansion of the form of oath common with the Hebrews, "As the Lord liveth." By adding the words, "who hath redeemed," etc., David reminded himself of the goodness of God to him, and kept alive and expressed his gratitude. The same form of oath as used by him occurs in 1Ki_1:29. (where the words of the original are precisely the same) Occurring thus at the beginning and the end of his reign, we may reasonably conclude that it was employed in the intervening years, reminding him, in the height of his prosperity and power, of the days of adversity which had preceded them, and of him who had rescued and exalted him. This representation of God would probably be more helpful to the piety of David than grander but more general conceptions of him. So shall we find it well to include in our thought of God what he has been to us and done for us individually. (comp. Gen_48:15, Gen_48:16) As to the words: "redeemed" is not to be taken here in the signification suggested by its etymology, "bought back," "ransomed," but simply "delivered:" The use of the words, "my soul," must not lead us to suppose that David is thinking of the "redemption of the soul" in the spiritual sense. He refers to his deliverance from the perils, hardships, and anxieties of his previous life, through the enmity of Saul and his attempts to destroy him. The phrase is substantially equivalent to "me," though it may suggest that the seat of all the "distress" that attends adversity is the soul. The words are suitable to be used
I IN VIEW OF ACTUAL DELIVERANCE FROM VARIED OR PROLONGED TROUBLES. As David used them. They recognize and call to mind:
1. The extent of the deliverance. "From all adversity." The reference is to the past. David did not mean that he had done with adversity. Nor can we in this world use the words in that sense; but as from time to time troubles arise out of which we are delivered, be they adversities in the ordinary sense, or troubles of the soul strictly (temptations, conflicts, falls, pangs of remorse, fears, insensibility, gloom), let us mark and record our deliverance.
2. The Deliverer. "The Lord," Jehovah, the God who "liveth." Not self, not men, but God. David had employed his own great powers of thought and action, and had been well served by human helpers, but he does not ascribe his deliverance to the one or the other, but to God. He well knew that all power for self-help, and all human helpers, are the gift of God; that they are effectual through his working with them; and that apart from them God operates in ways transcendental and inexplicable. The greatness and variety of his troubles, the imminence of his perils, the wondrous special incidents which had contributed to his deliverance, all rendered conspicuous the hand of God. To him, therefore, he gave the glory. Most of our lives will, if carefully reviewed, furnish similar proofs of the operation of the living God, not merely of matter and dead laws, and of friends. And we should gratefully recognize and confess his goodness. Hence will spring humility, continuance and increase of thankfulness, and also confidence and hope in respect to future adversities (see 2Co_1:10; 2Ti_4:17, 2Ti_4:18)
II IN VIEW OF THE REDEMPTION FROM ALL EVIL EFFECTED FOR US BY OUR LORD JESUS CHRIST. The word "redeem" will in this case have the full signification of "ransom by payment of a price." We have "redemption through his blood, the forgiveness of sins." In redeeming us from our sins, he redeemed us from all kinds and degrees of evil. All who accept him as their Redeemer and Lord are thus assured of complete deliverance from all that now distresses them, and from all in the future world that would have distressed them but for his redeeming work; and, in the certainty that the purposes of his death will be accomplished, may speak of their deliverance as already effected. Nor can they fail to remember with unutterable thankfulness and perpetual thanksgiving the redemption thus wrought for them.
III BY THOSE WHO HAVE EXPERIENCED FINAL AND COMPLETE DELIVERANCE FROM ALL THE EVILS OF THIS PRESENT WORLD. What a blessed thing it will be to look back on all the evils of this present state, including death itself, as actually past! and to look forward to an eternity of complete freedom from evil, of full enjoyment of good! No sin, no want, no sickness, no pain, no sorrow, no peril; but perfect peace, perfect service of God, perfect communion with him, "fulness of joy" and "pleasures forevermore" (Psa_16:11; Rev_7:14-17 Rev_21:4) And evermore will the "redeemed from the earth" be mindful of their Deliverer, and unite in praise of God and the Lamb. In view of this glorious and complete redemption:
1. Let Christians be patient and thankful while enduring the adversitieswhich belong to their condition on earth.
2. Take heed lest, redemption being effected, you fail to attain to its actualexperience. To reject Christ is to reject deliverance from death and misery. G.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 On v9 And David answered Rechab and Baanah his brother.
2Sa_4:9-12
And David answered Rechab and Baanah his brother.
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Nobleness and selfishness
We praise Caesar for slaying the man who brought intelligence of Pompeys death; let us have some reverent regard for this passion in the heart of David--this loyalty and all but adoration for the man who was king of Israel.
1. Those who did not understand David, or took narrow and partial views of his character, imagined that they could always please him by relating some misfortune that had befallen the house of Saul. King Saul had a son who was of weak mind and of weak body, inanimate, dependent largely upon others for all that he was and did, especially dependent upon his uncle Abner. This man was accustomed to take a mid-day sleep. He went up into his room one mid-day to slumber, and there went in upon him two young men, Baanah and Rechab by name, and they made as though they would have fetched wheat from the royal residence, and when they found Ishbosheth asleep they smote him under the fifth rib and beheaded him, and ran through the plain all night until they reached Hebron, and when they found David they said, The Lord hath avenged His servant; here is the head of the son of king Saul. David seems to have taken the large and true view of these men who brought him tidings which they thought would have pleased him. He said, They are essentially mean men; their meanness in this case counts for me, but I will none of them--hang them, drown them, burn them--they only want an opportunity to thrust the dagger under my fifth rib that they have drawn from the life of Ishbosheth. We would teach this lesson especially to the young, and make it very clear to them, and write it upon their hearts and upon their minds, that they who would do a mean trick for us would not hesitate to do a mean trick against us.
2. It is not enough to be clever in life--we must always be right. There is nothing more contemptible than cleverness when it is dissociated from integrity. Always endeavour to avoid a merely clever person. Cleverness is a two-edged instrument, cleverness is a word you may apply to a thimble-rigger. Keep the word cleverness for very small occasions and for very small persons. Associate it with moral sensibility, associate it with the moral virtues, and it becomes proportionately dignified. The first thing you have to make out in all life is, what is right. That ye may be sincere. What does that word sincere mean? It is two Latin words in one, and it means without wax, a term employed in describing the quality of honey, without wax. Or it is a Greek word, which refers to porcelain, and the meaning of it is that if the china be held up between the eye and the sun, it is sincere, without speck or flaw or breach. What should we look like if Christ were to take us up and look at us as we look critically at porcelain? That is the only true view to take of ourselves. Judging ourselves by ourselves we become fools; by social standards we are all respectable and good and fair and decent and honourable, but the grand test is the law of Divine rectitude, the standard and the balance of the sanctuary of heaven.
3. The real test of success is at the end. We never know what an action is, as to its real value, until we reach the end. Things may look tolerably well in the process--there is a way that seemeth right unto a man, but the end thereof is death. What talk Baanah and Rechab had that night as they hurried across the plain, what pictures they drew how David would receive them, how he would house them in the royal palace, how he would show them to the military and to the populace, and call for loud huzzas, how they would be the brothers whom the king would delight to honour, riding upon his noblest steeds, and for the time being sit at the front of his ranks and crowned with glory and honour. They went to Hebron, and never left it. The men were to be promoted--were promoted to the gallows. The clever men died as the fool dieth, and the earth was not allowed to have their bones. Let us be instructed by the narrative, for it may be even so with some of our own purposes and schemes. A thing is only everlasting, in its consolations and honours in proportion as it is genuinely right. Is our trade, is our purpose, is our programme, is our policy, is our set in life right. If so, we have succeeded even before we have begun.
4. Behold the contrast between nobleness and selfishness, as seen in David and in those who brought him tidings concerning the fate of Saul, and the ill-luck of his child. There are moments when a man is almost God; and it was so with David in this case. He had his moments of fretfulness about Saul, and his moments of supreme fear, but in his heart he loved the grand old king of Israel; and where there is a supreme love it rises above everything, and sacrifices everything that would oppose its sovereign sway. Have we any supreme love? Is our heart ever washed by a great tide of loving emotion about any man, woman, or little child? Then blessed are we; that river rises sometimes and submerges the whole life, and bears away all the ill-thinking and ill-behaviour of many days. Let us not allow our emotions to be talked down, nor allow the fountain of our tears to be sealed up so that it cannot be broken on any occasion. Sometimes it is good for the heart to sink under its own tears; it comes up out of that baptism sweeter and fresher than ever.
5. Beware of taking narrow views of life, then. The young Amalekite and Baanah and Rechab were men who saw only little points in a case. They were wanting in mental apprehensiveness and in moral expansion. There are many such Men in the world, keen as a hawk in seeing little points, blind as a mole in beholding the measure of a circumference. Let us pray for that enlargement of mind which sees every aspect of a question. (J. Parker, D. D.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v9 (See Scofield "Isa 59:20") See Scofield "Exo 14:30".
redeemed
(See Scofield "Isa 59:20") See Scofield "Exo 14:30".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v9 The Murder Avenged
The Murder Avenged
v. 9. And David answered Rechab and Baanah, his brother, the sons of Rimmon, the Beerothite, and said unto them, As the Lord liveth, who hath redeemed my soul out of all adversity, from all the suffering with which he had been afflicted, thus putting him beyond the necessity of freeing himself from his enemies by crime,
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v. 10. when one told me, saying, Behold, Saul is dead, namely, the Amalekite who came to Ziklag, 2Sa 1:2, thinking to have brought good tidings, literally, "and he was as a bringer of good tidings in his own eyes," I took hold of him and slew him in Ziklag, who thought that I would have given him a reward for his tidings, or, in order to give him the reward, to inflict on him the punishment which he deserved;
v. 11. how much more, when wicked men have slain a righteous person in his own house upon his bed? Ishbosheth, although connected with a wrong cause, was himself without falsehood and blameless; he was not out on a raiding expedition or engaged in anything wrong, but was at home, doing no one any harm. Shall I not, therefore, now require his blood of your hand, God Himself being the chief avenger of blood and the king His instrument in carrying out justice upon the murderers, and take you away from the earth?
v. 12. And David commanded his young men, and they slew them, and cut off their hands, which had committed the murder, and their feet, which had hurried after the reward, and hanged them up over the pool in Hebron, a public place visited by many people, as a testimony to David’s just severity against criminals of this kind. But they took the head of Ishbosheth, which the murderers had brought along as a trophy of their deed, and buried it in the sepulcher of Abner in Hebron. Note: As David finally subdued all his enemies who challenged his right to be king over Israel, so Christ, the Son of David, having conquered all enemies of mankind, will finally obtain the eternal victory.
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 On v11 How much more ... should I not now require…
How much more ... should I not now require his blood from your hand, and remove you from the earth?
This question is used to show that the men had committed an especially serious crime. It can be translated as a statement. AT: "You are even more guilty! It is my duty to require his blood from your hand and to remove you from the earth." (See: Rhetorical Question)
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require his blood from your hand
The phrase "his blood" represents the life of Ishbosheth. Here "from your hand" represents Rechab and Baanah, the sons of Rimmon the Beerothite, introduced in 2 Samuel 4:5. AT: "hold you responsible for the death of Ishbosheth" (See: Metonymy)
cut off their hands and feet and hung them up
These were symbolic actions to show contempt for the men. (See: Symbolic Action)
they took the head of Ishbosheth and buried it in the grave
This was a symbolic act to honor Ishbosheth. This could be stated explicitly. AT: "they honored Ishbosheth by burying his head in the grave" (See: Symbolic Action and Assumed Knowledge and Implicit Information)
translationWords
evil
innocent
hand
bury
grave
Abner
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 On vv9, 12 4:9-11 Someone once told me: Cp. 1:1-16.
4:9-11 Someone once told me: Cp. 1:1-16.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.