2 Samuel 2:18-32

The facts are:

1 . Asahel, a younger brother of Joab, taking part in the pursuit, fixes his eye on Abner, and keeps on his track, and, being swift of foot, soon overtakes him.

2 . Abner, conscious of superiority in arms, and remembering the high family connections of the rash youth, chivalrously urges Asahel to try his prowess on some one else.

3 . The counsel being proudly disdained, Asahel falls under the spear of Abner.

4 . At the close of the day the scattered men of Israel concentrate on one spot, and pause, while Abner, perceiving the folly and misery of the civil war, appeals to Joab for a cessation of hostilities.

5 . Joab, reproaching Abner for his having brought on the conflict by his own acts and words in the morning, sounds the recall to his men, and henceforth they cease to fight their brethren.

6 . Abner and his men retire to the east of Jordan, while Joab and his men bury Asahel, and proceed to David's seat of government.

Instructive youthful imprudence.

The historian here gives considerable prominence to the rash conduct of Asahel and its sad consequences. Without at all straining the narrative, or indulging in fantastic methods of interpretation, we may call attention to the following considerations naturally suggested by the narrative.

I. THE PRINCIPLE ON WHICH THE MATERIALS ENTERING INTO THE SACRED HISTORY WERE SELECTED . The Bible is a history formed by a selection of a few materials out of many. The unwritten history of a people is more ample than the written. The question naturally arises—On what principle did the sacred historians proceed in accepting some items of fact, and rejecting others equally true? Many a noble youth besides Asahel must have fallen in the course of the ages traversed by the biblical story, but their name and deeds are unrecorded. The theory that the different writers of the historic fragments which from time to time appeared in Jewish life, and now make up the whole Bible, were literary artists or philosophical historians, is not tenable. There is in the narratives an entire absence of the art and the philosophy which may be traced in such writers as Thucydides, Niebuhr, Macaulay, and Froude; while, running through these fragments, there is a unity equal to anything found elsewhere. The case of Asahel is an illustration of the whole. The somewhat detailed reference to the occasion of his death is obviously connected with the subsequent reference to the occasion of the death of Abner, and the death of Abner is closely connected with the removal of the most influential barrier to David's consolidation of the entire kingdom, and David's life and reign are, we know, important in Hebrew history, because of their bearing on the line of providence by which "David's greater Son" at last came to reign in the true Zion. Here, then, we get a clue to the principle on which, by the unconscious guidance of the Spirit of God, facts were culled from Hebrew annals and incorporated in the sacred history. Direct or indirect beating on the redemptive purpose in Christ was the criterion of incorporation. Not that everything related to that purpose is incorporated, but only such as is. The same doubtless applies to the principle on which the evangelists were, unconsciously perhaps, guided to select out of the mass of fact connected with the life of Christ such items as we have in the four Gospels.

II. THE WASTE INVOLVED IN THE USE OF VALUABLE POWERS TO UNSUITABLE ENDS . Asahel, the Hebrew Achilles without his skill in arms, was swift of foot—a valuable quality, and, in certain uses, likely to render great service to the state; but, as employed against the superior prowess of Abner in personal conflict, it only proved the occasion of premature unavoidable death. All the latent capacity for service in years to come, all the joys of domestic life, were thrown away by this rash encounter of the fleet-footed youth with a man of war. Looking at his conduct from a distance, we can see its essential folly, Physical and mental qualities, like limbs, are adapted to specific uses, and when applied to cases in which their excellence can turn the scale of advantage, then the utmost zeal may be displayed; but apart from this they may involve us in great trouble. Judgment in the use of small gifts will often achieve better results than can be secured by an indiscreet use of greater gifts. Possibly Asahel remembered the youthful David, skilled with the sling, going forth to fight Goliath; and it may be, also, that he was fully conscious of being on the side of the Lord's anointed. But the case of David was not parallel. Then there was an imminent peril for all Israel, and no other means available for warding it off; while here, whatever peril had existed was gone. No conviction of being on the side of God is a justification for rashness. The fall of Abner as a foe of David was in wiser hands than those of the fleet-footed youth. We have all to learn the lesson of adaptation. The student of purely physical science renders great service where physical facts and conclusions embodying them are alone concerned; but, like Asahel, he applies his powers in a dangerous direction when he presumes to be an authority on super-physical questions. Much of the waste of Christian energy arises from individuals attempting to rid the world of evil by working along lines unsuited to their capacities; and we see daily instances of men and women wasting their mental and physical substance in occupations in which their specialities find no suitable objects. A little wisdom goes a long way in human affairs.

III. THE ENFORCED SUBJUGATION OF POWERFUL SENTIMENTS . With all his faults of lurking ambition and infidelity to conscience, Abner was not destitute of chivalrous qualities. Possibly the conviction that his ill-espoused cause was on the wane may have awakened the prudential desire to obviate as far as possible personal offence to Joab, the rising general; but with this there was evident pity for the rash youth, and a chivalrous wish to take no undue advantage over a noble though impetuous foe. His position was one of extreme difficulty. His own death, or that of his pursuer, seemed to him to be the only alternatives. The thought of surrender, or of simply disabling his foe, appears not to have occurred; and in the choice of death to Asahel there was consequently involved a subjugation of the kindly, generous sentiments, and also of minor expediencies, to the love of self-preservation. Junctures of a similar kind occur in the lives of most men. Contending considerations distress the spirit. Deeds have to be done which any way entail misfortune. Abraham had to part company with his kinsman Lot, or perpetuate painful strifes. Moscow was burnt by the hands of its inhabitants to save themselves from possible subjugation. Commercial men can point to instances in which they have had to subordinate strong impulses to one commanding call to safety and honour.

IV. PUBLIC HOMAGE TO ILL - FATED RANK . The general honours paid to Asahel were in accordance with the custom of the age, which made persons of superior birth the objects of unusual attention. In this case there was conjoined the sentiment of admiration for enthusiasm, rash but real. In so far as man can find a reward for self-sacrifice in the sorrowful attentions to mortal remains of survivors, this young man did not die in vain. The instinct of men which leads them to regard with tender sympathy the death of a young hero in a public cause is very sound; for it means a discernment of noble qualities, a charity toward weaknesses, an unspoken lament over promising gifts prematurely lost to the world, and sympathy with aspirations not realized. The addition of social rank intensifies these feelings, and at the same time infuses over them all the superiority derivable from rank being regarded as the symbol of an ideal life toward which human nature constantly aspires. The hard utilitarianism that would banish sentiment as a mystical superstitious nuisance, and the impossible democracy that would annihilate social differences, will ever find human nature too strong for them. It is a fair subject for study—What are the functions in life of the instincts which find an outlet in acts of homage? How much does society owe to their binding power? In what degrees do they tend to tone down the asperities of the struggle to live? How may they be made subservient to the cultivation of religious feeling?

GENERAL LESSONS .

1 . We should endeavour carefully to trace analogies between the structure of the Word of God and the structure of the other works of his hand.

2 . It is important to watch against the temptations arising from the possession of qualities developed in a high degree.

3 . The more prominent our gifts are in a particular direction, the more need is there for the cultivation of a calm judgment, if we would give the world the full benefit of their exercise.

4 . In a choice of what seem to be opposing evils, we should endeavour to be guided by some clear and broad principle irrespective of consequences.

The alternations of passion and reason.

The battle between the forces of Abner and Joab was a small affair as compared with many of the conflicts recorded in Jewish history; and this is probably to be ascribed to the conviction which both leaders entertained of the weakness of the cause of Ishbosheth. Abner evidently had not made preparations commensurate with an unchangeable determination to see right done to his nominal master. The gathering of his few broken forces on the brow of a hill, and his appeal in their presence to Joab, were the outward signs of his virtual surrender. In his plea of humanity, "Shall the sword devour forever?" and in Joab's prompt answer, we get revelations of human character common to every age.

I. IT IS THE LOWER PASSIONS OF MEN THAT LEAD THEM TO SEEK TO ESTABLISH WHAT THEY CALL THE RIGHT BY VIOLENT MEANS . Ostensibly Abner was engaged in establishing the right of Ishbosheth to the rulership over the entire nation. As Joab reminds him, it was his will that led to war that day. In the eye of ordinary men, and judged by the customs of both ancient and modern peoples, Abner was justified in seeking to establish his right by force. But in his case, at least, the use of force was not the result of calm reason and conscience applied to the solution of a question of right. His past acquaintance with all the incidents connected with Samuel's recognition of David, and with the general evidence of the Divine rejection of the house of Saul, must have made him feel that however much personal ambition may have. inclined him to identify himself with Ishbosheth, reason and conscience pointed the other way. In the depths of his heart, therefore, he knew that his was not the right side. The same may be said of most of the wars into which men have entered. However much they may have talked about their right, it has been passion—love of domination, selfishness, greed, jealousy, family feuds, or some other low-born feeling—that has darkened the eye of reason and drowned the voice of conscience. Let any one study the words and read the feelings of a people at war, and he will soon see how low and base are the passions that sway their conduct. As when an arm is stretched out to smite an individual, there is a flow of passion that dethrones reason for a while, so is it with communities when they enter into strife. As to the abstract question of right being enforced by might, it may suffice to say that while an orderly government is a terror to evil doers ( Romans 13:2 , Romans 13:3 ), in the disputes of nations no might can make a right, and if rulers and people will but suppress passion of every kind, and give sole heed to the guidance of a calm reason and to the subtle dictates of conscience, they will not be long in doubt as to what the right is; and seeing it, they will not be able to do in the name of reason and conscience what can only come from the domination of low passions. The fact is Christianity is consistent. In so far as men are Christian they will not bring on war. The war spirit is a disgrace to a people calling themselves Christian, and must be shocking to the Blessed One, whose acts were the outcome of light and love.

II. A DEFEAT OF PLANS AND PURPOSES AFFORDS A NEW CHANCE FOR THE DICTATES OF REASON . The inflaming of some of the worst of passions, which necessarily takes place in carrying on war, is a sad detriment to the finer susceptibilities of human nature. Abner was deaf to reason before and during the turmoil of conflict, when the lust of power anti the passion of self-defence were at work within him. The frustration of his schemes by the defeat he encountered toned down these strong feelings, and gave some room for higher influence to come into action. The animal had spent its powers, and reason remained. On the brow of the hill, among his exhausted men, he thinks of peace, and recognizes the barbarity and folly of human slaughter. How truly is he a type of others! How often have nations slain and inflicted miseries, and when the fierce passion has spent itself have begun to speak of peace, and the need of staying the devouring sword! That the defeated are the first to do this makes no difference to the bearing of the fact on the moral question, since before defeat they were as much the slaves of passion as the victors. It is sad to think how little human life is governed by high and holy principle. A similar reassertion of the authority of reason and conscience on the occasion of defeat of purpose is seen in individuals who, having followed in their private life the heat of passion, are at last brought low by disaster or sickness, and constrained, as the fires of passion become slack, to give heed to the higher authority within. Though life may have been wasted, and, as in Abner's case, may have caused much misery, there is hope of a better end. The prodigal son is an extreme case of the kind.

III. IN SEASONS OF FAILURE MEN ARE GLAD TO AVAIL THEMSELVES OF THE HIGHER CONSIDERATIONS THEY ONCE SET ASIDE . Both fools and every man of sense must have admitted the force of Abner's appeal ( 2 Samuel 2:26 ). Now in his defeat he pleaded considerations of humanity, of common tribal interests, and of general expediency. One might have thought that the possibility of the death of three hundred and seventy men and the general miseries of a battle would have been of force with Abner in the morning of the day; but it is only when failure had come that be can use the higher reasons for saving himself and followers from still greater calamities. So is it that men can use moral reasons when it answers their purpose. They pay homage to the superiority of moral reasons by pleading them with emphasis when they have anything to gain thereby. France could appeal to Europe against what were termed bard and ruthless conditions when in defeat, but no question of humanity or common European interests was raised when she entered on the war against Germany. Many an evil doer, overtaken with the consequences of his deeds, speaks of the desirability of mitigating suffering and remembering the innocent that share the consequences of his actions, who, while in the path of his wrong doing, was heedless of the pleadings of humanity. In these facts have we not an intimation of the more comprehensive truth that the day will come, the day of the defeat of all the enemies of Zion's King, when every soul shall recognize the righteousness and expediency of the great principles which once they rejected as the spring of conduct and which enter into the essence of Christ's government?

IV. AMIDST THE DIN OF LIFE MEN SOMETIMES OBTAIN A GLIMPSE OF A BETTER ORDER OF THINGS THAN THAT THEY ARE IN . Abner was painfully impressed with the miseries consequent on that day's conflict, and by a stretch of imagination he pictured to himself what would be the issue to his nation if the spirit of war which then prevailed in men's hearts were to move on unrestrained. He saw only "bitterness in the latter end." Then, by a reversion of the picture, he could not but think of the comparative blessedness that would ensue should the sword not continue to devour. Human life as we see it is a spoiled thing. Nationally and personally it is often laid waste. Neither individuals nor communities have attained to the development, physical, intellectual, and moral, which is the ideal of life, and which may, if men will, become real. Artists sometimes have depicted in contrast "War" and "Peace," and so have given form to the ideal, which often steals before the imagination, of a more blessed state of things than that familiar to us. The representations of the Bible encourage us to dwell on the beautiful image of a time when the sword shall no more devour—when men shall learn the art of war no more. Also, out of the dull and beclouded life of many a poor victim of sin there arises, consequent on the revived teaching of early years, a lovely and apparently unattainable image of a pure and blessed life, strangely in contrast with the defiled and restless past. Such a "heavenly vision" has a message to which it behoves us not to be disobedient.

V. A CONVICTION OF BEING ENGAGED IS A RIGHTEOUS CAUSE ENABLES MEN TO ABSTAIN FROM STRIFE . Joab did not seek to carry on the conflict. He contented himself with reminding Abner that had he been wiser in the morning he would not have had occasion to lament the evils of the evening. Most probably he knew the aversion of David to a civil war, and was simply carrying out the wishes of his king when he ordered his men back to Hebron. Moreover, his presence with David during the exile gave him abundant opportunities of knowing the validity of his claim. Subsequent facts show that Joab was not of the highest type of character, but he was sagacious, and could, as a Hebrew, recognize the force of the supernatural claims of David. It was doubtless the assurance that he was on the right side, which so often bad been vindicated by God's providence, that induced him to cease from war and abide the issue of events. History proves that too often it is the men who are least conscious of rectitude of motive and justice of claim that press on with the sword, as though time, the healer of strifes, would be sure to work against them. David's calm waiting during. all the years of provocation, when Saul was eager for conflict, was here showing itself again in the moderate conduct of his general. In the highest sphere, that of Christ's life and kingdom, we see how assurance of right was conjoined with a spirit, that would not strive. It is along the same line that the Church should move to moral conquests, and kings and private persons may also do well to act in the same spirit.

HOMILIES BY B. DALE