1 Chronicles 20:3

cut them with saws, &c.--The Hebrew word, "cut them," is, with the difference of the final letter, the same as that rendered "put them," in the parallel passage of Samuel [Sa2 12:31]; and many consider that putting them to saws, axes, and so forth, means nothing more than that David condemned the inhabitants of Rabbah to hard and penal servitude.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. He brought out the people] See this transaction particularly explained in the notes on the parallel places, 2Sa 12:30-31.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) And he brought.—Better, “And the people that were in it he brought out, and sawed with the saw, and with the iron threshing-drags (Isa_41:15), and with the axes.”

Sawed.—The Hebrew is an old word, only found here. Samuel reads, by change of one letter, “set them in,” or “among,” the saws, &c.

With the axes.—So Samuel. Our Hebrew text repeats the word “saw” in the plural, owing to a scribe’s error. The two words differ by a single letter. Samuel adds, “and made them pass through the brick-kiln,” or “Moloch’s fire” (2Ki_23:10).

Even so dealt David.—Literally, And so David used to do. These cruelties were enacted again at the taking of every Ammonite city. There needs no attempt to palliate such revolting savagery; but according to the ideas of that age it was only a glorious revenge. As David treated Ammon, so would the Ammonites have treated Israel, had the victory been theirs. (Comp. their behaviour to the Gileadites, Amo_1:13; comp. also the atrocities of Assyrian conquerors, Hos_10:14; and of the Babylonians Psa_137:7-9.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. and cut them with saws] Read (cp. 2Sa_12:31, R.V. mg.) and put them with saws, i.e. put them to work with saws, etc. Cp. 2Ch_2:17-18; Jos_9:21-23. The implements mentioned here and in the parallel passage of 2 Sam. suggest task-work, not massacre. The Ammonites were reduced to bondage like that of Israel in Egypt. The exceptionally harsh treatment of the Ammonites was doubtless due to the exceptional insults which David’s ambassadors had received from them. A very different spirit towards Ammon is shewn in Deu_2:19.

4–8 (= 2Sa_21:18-22). Philistine champions slain

This section is the last in which the Chronicler notices David’s wars. It is taken from 2 Samuel 21, where, however, it is preceded by an account (2Sa_21:15-17) of David’s narrow escape in an encounter with a Philistine.

Between the two sections of this chapter the Chronicler omits the account of the rebellions of Absalom and of Sheba, and the story of the Gibeonite vengeance on the house of Saul (2Sa_13:1 to 2Sa_21:14).

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.

Harrows. Hebrew, "cut them with saws, and with harrows; (Haydock) or, rollers of iron, and with saws." But some other term was probably used, as we find saws before. (Calmet) --- Protestants have "axes." This exemplary punishment was in consequence of the violation of the law of nations. Abulensis pronounced it lawful. Tirinus accuses David of a grievous sin of cruelty; observing that he was at this time involved in the sin of adultery: and people easily fall from one abyss into another. Cruelty and lust often go together. Yet it seems best to suspend our judgment. (Haydock) --- David might only treat the most guilty in this manner. (Du Hamel)

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).

Cut them with saws. (so Heb_11:37) We have here the very doubtful (so far as regards its real signification) Hebrew word Rc"y; w" (and he cut) instead of w" (he put). Probably it is nowhere else used in the sense of "cutting," if it is here. Its ordinary sense is to rule or put into subjection. The parallel place (2Sa_12:31) corrects, in the word (Authorized Version) axes, our Hebrew text, which repeats the word for saw, though putting it in the plural, and which thereby shows twOrgeM]b"w, instead of twOrz]g]m"b]w. This last word means "Axes" or "scythes," and is from the root r"z"g; to cut. (2Ki_6:4) It is found only in 2Sa_12:31, though it should appear here also. There is a fourth severity of punishment mentioned in the parallel place, that the people were "made to pass through the brick-kilns," a form of torture possibly suggested by the own familiar cruelty of the Ammonites in "making their children to pass through the fire to Moloch." However, in harmony with what is above said respecting the doubtfulness of the just signification of the verb Rc"y; w," much uncertainty hangs over the interpretation of this verse. Instead of severity and needless cruelty on the part of David, it may rather set forth that he subjected them to hard tasks in connection with the cultivation of the soil and with the making of bricks. The saws and harrows and axes (or scythes) were awkward and unlikely weapons to be employed for the purpose of inflicting torture, when the ordinary weapons of battle and warfare were close at hand. This view, however, is contrary to the verdict, so far as the above Hebrew verb is concerned, of Gesenius"s "Thesaurus," p. 1326, and of Thenins, on this and the parallel passage. When such punishments were of the nature of torture, the cruelty was in some cases extreme. "The criminal was sometimes sawn asunder lengthwise; this was more especially the practice in Persia. Isaiah, according to the Talmud-isis, was put to death in this wise by King Manasseh, "Sanhedrin," p. 103, c. 2; comp. Justin"s dialogue with Trypho" (Jahn"s "Sacred Antiquities," p. 132, 260, 7.). With saws. The word in the original is not in the plural. It occurs again only in the parallel place (2Sa_12:31) and in 1Ki_7:9, both times in the singular. The teeth of Eastern saws then and now usually incline to the handle instead of from it. With harrows of iron. The only harrow known to have been used at this time consisted of a thick block of wood borne down by a weight, or on which a man sat, drawn over the ploughed land by oxen (Isa_28:24, Isa_28:25; Job_39:10; Hos_10:11) and the root of the Hebrew word expresses the idea of crushing or levelling the land. But our present word is very different, and is found only here and in the parallel place, with the word "iron" accompanying it, so as to be equivalent to a compound word, and appears to mean "sharp instruments of iron," or sharp threshing instruments. The use of the former part of this phrase (1Sa_17:18) for cheeses is the only other instance of its occurrence. Saws should be "axes," or "scythes," as stated above, though it is not any of the three more ordinary words for "axe" (see Smith"s "Bible Dictionary," 1:142).

HOMILIES BY J.R. THOMSON Ver. 3.

The barbarity of man to man.

There are signal inconsistencies in the character of David. He was capable of kindness, self-denial, and generosity, but he was capable also of cruelty amounting to inhumanity and savagery. Perhaps no act more disgraceful and inexcusable is related to have been performed by him than that recorded in the text. The people of Rabbah had long resisted his arms; and when the city fell David seems to have given the reins to his passions, and to have treated the captive population with what seems to us all but incredible cruelty. But allowance must be made for the manners and morals of the age. Humanity towards enemies is comparatively a modern virtue. Though history records a few striking exceptions to the general rule, that rule was undoubtedly one of utter insensibility to the miseries of a vanquished foe. The chronicler here relates, evidently as a matter calling for no surprise or indignation, that David in cold blood cut the people with saws, broke their limbs with threshing-instruments, and flung them, whilst still alive, into the red-hot brick-kilns!

I CRUELTY IS AN OUTCOME AND A FORM OF SIN. From the time, and in consequence of, man"s original departure from God, human society has been cursed with all the horrors which result from the violation of Divine law, the defiance of Divine authority. Hatred, envy, and strife have run riot, and their manifestations have been the main factors in what is called human history. Hence the barbarities heartlessly and ruthlessly practised among all rude nations. Modern war is nothing but a disgraceful survival of the savage barbarism of the sinful and inhuman past. Even now the practices common in war are enough to sadden and to sicken every sensitive mind. "Whence come wars and fightings? Come they not hence of your lusts?

II RESTRAINTS AND CHECKS UPON CRUELTY HAVE BEEN COMPARATIVELY FEEBLE AND INEFFECTIVE. David was a very religious man, but his religion did not preserve him from adultery and murder; nor did it restrain him from cold-blooded cruelty. The ancient civilizations, the ancient religions, failed to check the prevalent insensibility to suffering, the prevalent habit of revenge. Even the religion of the Old Testament had very partial power to secure these ends. Mitigations of the horrors of war have doubtless been introduced by Christianity and by chivalry. Yet the professed servants of the meek and holy Jesus have too often sanctioned and applauded the barbarities of war, the infamies of slavery, the tortures of the Inquisition.

III VITAL AND SCRIPTURAL CHRISTIANITY ALONE CAN COPE WITH AND VANQUISH THIS EVIL. Rules and maxims are of little avail to contend with the fierce passions of our fallen nature. The new heart, with its changed dispositions, is alone sufficient. The example and the spirit of our Divine Saviour are incompatible with cruelty. In proportion as Christ himself lives in the hearts and governs the lives of men, will inhumanity diminish until it disappear, and until such deeds as those described in the text become impossible. The prophecies and promises of God"s Word point forward to a day when the "new commandment" shall be everywhere observed, and when cruelty shall be no more. T.

HOMILIES BY R. TUCK Ver. 3.

The horrors of war.

All actions, both of nations and of individuals, should be judged in the light of the prevailing standards and sentiments of the age in which they are done. This is a most important principle, but it is a difficult one to apply wisely; and it is one that may be easily misrepresented. Right can never be other than right, and wrong can never be other than wrong. But custom and sentiment give a temporary character to many actions which tend to confuse our apprehension of their essential rightness or wrongness. Limited knowledge also leads to the permission of things which advancing civilization shows to be unworthy and even wrong. These points may be illustrated from slavery, truthfulness, sense of the value of life, ideas of property, and war. Another important consideration, which greatly helps to explain Old Testament narratives, is that national judgments must of necessity take national character. An old divine well says, "God can punish individuals both in this life and in the next; but he can only punish nations in this." There are distinctly personal and individual sins, and there are as distinctly national sins; wrong done by the rulers in the name of the people; or a wrong spirit pervading the people; or times when vice is permitted to run an unrestrained and ruinous course. And such national sin Jehovah ever regards, using such agencies as famine, plague, or war, for its due punishment. In this light the Old Testament ever regards war; the aggressive force is always treated as the executioner who carries out the Divine judgments. And it may be urged that this is still the deeper view to take of war, and that it is quite consistent with a clear recognition of the fact that such an aggressive force may act in mere wilfulness, or in furtherance of wicked schemes of self-aggrandizement. God makes the very "wrath of man" praise him. In treating the incidents of this chapter, it may be well to point out the distinction between what usually happens under the excitements of a siege, and the deliberate judgment that may be pronounced upon a conquered people. As may be painfully illustrated from the conduct of the British soldiers in India and in Spain, when a city is taken by storm, a scene of wild and awful rioting usually follows. Illustrate also from the Roman siege of Jerusalem. For Rabbah, the city here referred to, see the Expository portion of this Commentary, and 2Sa_11:1.

I ANCIENT HORRORS OF WAR. Illustrate from different kinds of war wars of races, the young and strong pushing out the old and weak; hardy mountain races occupying the cultured plains of the over-civilized and effeminate; dynastic wars, occasioned by the rivalries of different royal houses; sacred wars, such as the Crusades, to recover possession of the Lord"s tomb; and wars of revenge, undertaken to clear off supposed or real insults. Of this latter kind was the war with Ammon (see ch. 19.). Modern ideas concerning war make it impossible for us to approve of the treatment to which the conquered Ammonites were subjected. Some writers have urged that David merely condemned the captives to severe bodily labours, to hewing and sawing wood, to burning of bricks, and to working in iron-mines; but probably the more terrible translation of the language must be accepted, in view of the common war-law of that stern age. And, with its best mitigations, war must still be regarded as a dreadful thing. The whole world sighs for the day when "the nations shall learn war no more.

II CHRISTIAN MITIGATIONS OF THE HORRORS OF WAR. Illustrate from modem treatment of the dead, the wounded, the prisoner, and the conquered. Show how a prolonged period of comparative peace has influenced national sentiment concerning war. Explain, illustrate, and impress that the Christian law of the universal human brotherhood seeks to destroy all forms of war; and the day of its full triumph is surely coming.

R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.