2 Samuel 1:14

2Sa 1:14 And David said unto him, How wast thou not afraid to stretch forth thine hand to destroy the LORD’S anointed?

Ver. 14. How wast thou not afraid to stretch forth thine hand, &c.] William Parry was for burglary condenmed to die: and yet saved by Queen Elizabeth’s pardon. {a} But he, ungrateful man, sought to requite her by vowing her death, A.D. 1584; but ever he was daunted, though he had opportunity, when he beheld the glory of her presence and majesty in her face.

{a} Speed.

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.

(14) How wast thou not afraid?—David now turns to the Amalekite. It does not matter whether he fully believed his story or not, the man must be judged by his own account of himself. (See 2Sa_1:16.) Regicide was not in David’s eyes merely a political crime; he had showed on more than one occasion of great temptation (1Sa_24:6; 1Sa_26:9; 1Sa_26:11; 1Sa_26:16) that he considered taking the life of “the Lord’s anointed” as a religious offence of the greatest magnitude. It was an especially grievous thing for a foreigner and an Amalekite thus to smite him whom God had appointed as the monarch of Israel.

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

14. the Lord’s anointed] The person of the king, consecrated to the service of Jehovah by anointing, was inviolable. Compare David’s reiterated expressions on this point in 1Sa_24:6; 1Sa_26:9; 1Sa_26:11; 1Sa_26:16; and the armourbearer’s reverence in 1Sa_31:4.

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.

And David said unto him, how, wast thou not afraid to stretch forth thine hand,.... By which it should seem that he did more than stand upon him, and press his body, that the spear might pierce through him, but that he drew his sword, and slew him; so David understood him, and is the sense of the phrase in Sa1 17:51,

to destroy the Lord's anointed? a reason why David did not destroy him, when it was in the power of his hands, and which he made use of to dissuade others from it; and here charges it not only as a criminal, but a daring action in this young man, at which he expresses his admiration how he could do it; hereby representing it as a very shocking and detestable action; see Sa1 24:6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Why didst not thou refuse to kill him, as his armour-bearer had done? For notwithstanding his great danger, something might have fallen out through God’s all-disposing providence, whereby his life might have been preserved.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

A weighty question.

David could consistently ask this question, for he had throughout acted with devout regard to the Divine anointing which Saul. had received. When the opportunity was afforded him of slaying Saul, and he was urged to do so, he again and again steadily refused, notwithstanding all the provocation he received, and although he knew that Saul would have no scruple in putting him to death. Yet the person to whom this question was addressed could, perhaps, hardly appreciate its significance. Supposing his narrative truthful, he may have been actuated by compassion in what he did; and he hoped for reward from David, in whom he saw the coming king of Israel. But, however this may be, the question may be used as applicable to those who assail with deadly intention him who is pre-eminently the anointed (the Christ) of God. First, to those who actually slew him, or took part in his death; and then to all who become sharers in their guilt by endeavouring to destroy his authority and sway amongst men.

I WHO MAY BE THUS ADDRESSED.

1. Those who assail the gospel of Christ.

2. Those who endeavour to destroy his work in the souls of men.. Such as resolutely resist and suppress the thoughts and emotions he produces in themselves, resisting his Spirit. Such also as set themselves to prevent or destroy his influence over others; endeavouring to undermine their faith, to corrupt their morals, to entice them from the paths of piety and goodness. (Mat_18:6, Mat_18:7)

3. Those who persecute his people. "Saul, Saul, why persecutest thou me?

II WHY THEY ARE NOT AFRAID.

1. Ignorance, in some, of what they are doing. As seems to have been the case with this Amalekite. This palliation of guilt is admitted in the case of those who put our Lord to death (Act_3:17; 1Co_2:8) And he told his disciples that their persecutors even unto death would think they were "doing God service". (Joh_16:2) But ignorance itself may be guiltiness, though not so great as sinning against the light, knowing it to be light and hating it on that account.

2. Disbelief as to the truth of Christianity, as to God himself, or even as to the reality and worth of godliness and goodness.

3. Moral insensibility. Which may spring from disbelief, or from habits of godlessness and wickedness, or of mere worldliness.

4. Expectation of impunity. Because of the seeming weakness of him whom they assail, (Mat_27:42, Mat_27:43) or his delay in punishing, (Ecc_8:11) or from false notions of the goodness of God. All these reasons cannot exist in the same person; but some in one, some in another.

III WHY THEY OUGHT TO BE AFRAID.

1. Because Jesus is the Lord"s Anointed the Christ of God. He comes to men with Divine authority, appointed to be their King and Saviour. There is sufficient proof of this. "This is my beloved Son" was not only uttered from heaven; it appears in the whole character, teaching, miracles, in the life, death, and resurrection of Jesus Christ; in the correspondence of prophecy and history; in the testimony of the apostles and the miracles which attested their mission; in the birth, growth, and perpetuation of the Church; in the mighty beneficial influence of Christianity in the world; in its effects on individual character and happiness, on family life and national life. It is echoed in the hearts and consciences of men; in the happy consciousness of every Christian. It is fashionable now to apologize for unbelief, and treat sceptics very tenderly, as if their love of truth made them sceptics. But compare the sayings of our Lord, "He that is of the truth heareth my voice," and "If any man willeth to do his will, he shall know of the teaching, whether it be of God." If, then, Jesus be God"s Anointed, to fight against him is to fight against God, which is both impious and perilous.

2. Because of the penalties incurred by opposition to Christ. The injury they do to themselves now, the judgment which will come upon them hereafter. Him whom they assail they will one day see coming in the clouds of heaven, to take vengeance on his foes. "Those mine enemies ... bring hither and slay them before me.

3. Because of the injury they do to others. Men with any regard to the welfare of others may well be asked to pause before they endeavour to rob them of their faith, and all that springs out of it, in sound moral principles, right character, happiness, comfort under the troubles and burdens of life, and hope in death; especially as avowedly they have no adequate substitute to offer. They ought to be afraid of taking a course which, if successful, would deprive the lowly and the poor of their chief consolation, leave unrestrained by any sufficient check the passions of men, and so demoralize and disorganize society.

IV THE EXPOSTULATIONS. WHICH SHOULD BE ADDRESSED TO THEM. "How is it that thou art not afraid," etc.? Christian speakers and writers sometimes oppose those who are opposing Christ in a style suitable to the discussion of some abstract question. The conflict is conducted as if it were one of mere opinion. But surely those to whom Christ is dear ought to make it felt that they regard the question of his position and claims as one of life and death one in which all that is most valued by them for the sake of themselves, their families, and society at large is involved. And it is due to the foes of Christ themselves that this should be done. Their consciences should be addressed as well as their reasoning faculty. Remonstrance should be employed, and warning, as well as argument. Only let the warmth shown be that of love and intense desire for the salvation of men.

Finally, let the Christian rejoice that all opposition to "the Lord"s Anointed" is, and must be, vain. It cannot injure him; it cannot seriously or permanently injure his cause. It can only recoil on those who engage in it (see Psalm 2.; G.W. (Luk_20:17, Luk_20:18)

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

Why were you not afraid to kill Yahweh's anointed ... hand?

This rhetorical question is used to rebuke the man. It can be translated as a statement. AT: "You should have feared Yahweh and not killed his anointed ... hand!" (See: Rhetorical Question)

Yahweh's anointed king

This refers to Saul.

with your own hand

This phrase refers to doing something yourself. AT: "yourself" or "personally" (See: Metonymy)

struck him down

This idiom means "killed him." (See: Idiom)

Your blood is on your head

Here "blood" is a metonym that implies "shed blood" and is associated with death. Here "your head" is a synecdoche referring to the man and means that he is responsible. AT: "You are responsible for your own death" or "You have caused your own death" (See: Metonymy and Synecdoche)

your own mouth has testified against you

Here "your own mouth" refers to the man himself. AT: "you have testified against yourself" (See: Synecdoche)

translationWords

fear

Yahweh

anoint

king

call

Amalek

die

blood

head

testimony

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.