2 Samuel 18:3

2Sa 18:3 But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now [thou art] worth ten thousand of us: therefore now [it is] better that thou succour us out of the city.

Ver. 3. But now thou art worth ten thousand of us.] Christ, of whom David was a type, is "the chief of ten thousand": and so every good heart holdeth him. When David was in danger of being slain by Ishbibenob the giant, Abishai interposed and rescued him. {2Sa 21:17} When our Henry II was in imminent peril of his life at the siege of Bridgenorth, A.D. 1155, Hubert de St Clare preserved his sovereign’s life with the loss of his own. {a} When Mauricius, the young Saxon prince, valiantly charging the Turks at the siege of Pesth, had his horse slain under him, and was in danger to have been there lost himself, Nicholas Ribische, one of his own followers, covered him with his own body, till such time as he was rescued by others, Ribische himself presently dying of his wounds. {b} A commen soldier at Musselburgh field, in Edward VI’s time, finding the Earl of Huntly assaulted by the English, and without his helmet, took off his own headpiece, and put it on the earl’s head. The earl was therewith taken prisoner, but the soldier, for want thereof, was presently struck down. {c} John Careless, martyr, in a letter to Mr Bradford in prison, writeth thus, ‘Oh that my life, and a thousand such wretches’ lives more, might go for yours! Oh, why doth God suffer me and such other caterpillars to live, that can do nothing but consume the alms of the Church, and take away so worthy a workman and labourer in the Lord’s vineyard! But woe be to our sins and great unthankfulness,’ &c. {d} A public spirited man is all for Christ; and can drown all self-respects in his glory. Vivat et regnet Christus, Let Christ live and rule, is his motto. He is also much taken up with the care of community, and will venture his own particular good for the general: as heavy things will ascend to keep out vacuity, and to preserve the universe.

Therefore now it is better that thou succour us out of the city.] Si fueris nostra causa, pervigil, so Tremellius rendereth; Si fueris nobis praesto civitate, so Piscator. Thou thence shalt help us, or cause us to be helped; thy prayers shall prevail with God for our assistance, - so others, - that God may send us in the supplies of his Spirit, {Php 1:19} and thou also may help us with fresh supplies of men and victuals, as there shall be occasion.

{a} Speed, 501.

{b} Turk. Hist., 730.

{c} Life of Edward VI, by Sir J. Heywood.

{d} Act. and Mon., 1744.

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.

2Sa_18:3

Thou art worth ton thousand of us.

What are you worth

King David was loved doubtless as much for the amiability and manliness of his character as for the throne on which he sat.

I. True worth should be reckoned by character and not by money. In the civilised world, money is an idol served by many people. If a man possess plenty of gold, he carries a key which unlocks doors that are closed against one that is poorer but more worthy. The world, of course, respects honour and genius, bug it loves money. When you ask, What is that man worth? people do not say that he possesses an amiable yet manly character, or a vain and cowardly nature; they tell you he is worth so much a year, or that he is somebodys son. A man is valued from what he has, rather than for what he is. An Atheist one day said to me, You talk of Christian people being true friends! Why, the best friend anybody can have is a five-pound note; and my aim is not to get religion, but to get money; for if a man can always have a few of these handy, he will find friends on whom he can rely in every time of need! Money, in itself, is a gift of God; for it is not money that is the root of evil, but the love of it that harms men and ruins women.

II. Do not be too anxious to possess that wealth which is not your true worth. Our trade is suffering from the madness of people who, in their eagerness for money, have speculated recklessly, and brought themselves and others to ruin. Some people try to get money at all hazards. Have any of you obtained money in a wrong way? If so, I am sure your experience has been that such ill-gotten gains never blesses you. It is easy come, easy go. An angler employs many kinds of bait and fishing tackle. The trout is a sharp, suspicious, and dainty fish, and to catch it the angler uses a very fine silk line which cannot be seen in the water, and chooses his sharpest hook, baiting it with the greatest care; and the trout, seeing the bait only, swallows it and the hidden hook. So, when you grab at money wrongfully, the devil is angling for you skilfully with the rod and line of covetousness, baited with great wealth, sudden riches, worldly honour, and other tempting flies to catch gudgeons.

III. Seer the true riches of contentment and manhood. Do you say you are poor and in trouble? Well, you can exhibit the highest qualities in your poverty. When trees are planted they are often protected with a prop; but when each tree has grown a little, the prop is taken away, and it stands firmly amidst the storms. So God would have you who are trees of His planting to stand firmly in your simple manhood. Why do you need the prop of gold, or the fence of possessions? Stand firmly grounded in Gospel righteousness. Men and women, what are you worth? Be possessed of Jesus Christ and His Spirit; be possessed of pardon, holiness, and heaven. May God give us these true riches. Amen. (W. Birch.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

18:3 You are worth 10,000 of us: Although David’s men flattered him, their insistence that he stay behind might actually suggest David’s advancing frailty (see 21:15-17).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Signifying, that a good governor ought to be so dear unto his people, that they will rather lose their lives, than that ought should come unto him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 3. But now thou art worth ten thousand of us] The particle יתה attah, now, is doubtless a mistake for the pronoun אתה attah, thou; and so it appears to have been read by the Septuagint, the Vulgate, and the Chaldee, and by two of Kennicott's and De Rossi's MSS.

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

(3) Now thou art worth ten thousand of us.—The Hebrew text reads now, but without thou, and as it stands must be translated, now there are ten thousand like us; but the change of a single letter alters the word now into thou, and this change should unquestionably be made in accordance with the LXX. and Vulg., followed by the English. The people urge truly that David is the very centre of their whole cause, and suggest that, even while avoiding unnecessary exposure, he may yet be equally helpful by keeping a reserve in the city to help them in case of need.

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

3. Thou shalt not go forth] Compare the protest of David’s followers on an earlier occasion (ch. 2Sa_21:17).

but now thou art worth ten thousand of us] As the Heb. text stands it must be rendered, and now there are ten thousand like us; but, it is implied, none besides like thee. But if we follow the Sept. and Vulg. in reading thou for now, the sense will be that given by the E. V., which seems best.

that thou succour us out of the city] By sending reinforcements, and securing their retreat in case of a defeat.

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.

But the people answered, thou shalt not go forth,.... They were as resolute as David:

for if we flee away, they will not care for us; to pursue after us:

neither if half of us die, will they care for us; they will make no account of the victory; but if they could slay David, or get him into their hands, it would be more to them than if the whole army was routed:

but now thou art worth ten thousand of us; not only in our own esteem, but in the account of the enemy, who had rather thou shouldest fall into their hands than ten thousand of us; and as the advantage to them, so the loss to us would be more than ten thousand men:

therefore now it is better that thou succour us out of the city; either by sending them provisions or recruits, that might be there in reserve, if necessary; or by being ready to receive them into it should they be repulsed; or rather by his prayers to God for them; so the Targum,"now it is better that thou pray for us out of the city;''that is, that the Lord would help us; and so most of the Jewish commentators understand it of helping them by his prayers and counsels.

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

Succour us out of the city - David, with a reserve, would hold the city, and either support the bands in case of need, or receive them within the walls should they be compelled to flee.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ten thousand, "like us." (Hebrew) (Calmet) --- Succour us, "by praying for us." (Chaldean) or by sending reinforcements, where they may be necessary. (Menochius) --- David was persuaded "to reserve himself (like Otho) for the interest of the state, at a distance from the danger of battle." (Tacitus, An. ii.)

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).

Thou shalt not go forth; for this was Absalom’s great error, into which he was drawn by a Divine infatuation, and by Hushai’s craft, to go to battle in his own person, which was the utter ruin of him and of his cause.

Thou art worth ten thousand of us; not only for the dignity of thy person, but also for the importance of our common cause and concern, which, if thou art slain, is irrecoverably lost.

That thou succour us out of the city, by sending us supplies of men, and provisions of all sorts, as we have occasion; and by securing our retreat, if we be defeated. Or thus, Not go along to the battle with us, but only go out with us, or accompany us out of the city, (to encourage the company,) slid then retire for thy own safety. And so it seems by the next verse.

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

3. The man whom thou seekest — David.

As if all returned — Only remove David, and all the people will submit to thee.

3. Better that thou succour us out of the city — Better for thee to remain here at Mahanaim, with a strong force with thee, and thus be able to come forth with reinforcements to our help in case of need.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

It is better that thou succour us out of the city. David thought it to be his duty to go out with the men who were risking their lives in his cause, but they felt not only how painful it would be for a father to fight against his son; but also that there would certainly be a picked body of men who would try to bring the battle to a rapid end by slaying David. But while they partly urge personal considerations, their chief argument is that David would be of more use if, posted with a body of troops at the city, he held himself in reserve to succour any division that might be in danger. And David, seeing how earnest their wish was, yielded to this representation, feeling that it would give steadiness to his men if they knew that so experienced a general was watching the fight, and was ready to succour them if they needed aid. As the people say that it would not matter "if half of us die," and that David "is worth ten thousand of us," Ewald draws the reasonable conclusion that their whole number was about twenty thousand men. The Hebrew literally is, "For now ("attah) as us are ten thousand," which might mean, "There are ten thousand such as we are, but no one like thee." But the Septuagint and Vulgate read, "But thou (attah) art as ten thousand of us." The Syriac, however, like the Hebrew, reads "now.

HOMILIES BY G. WOOD Ver. 3.

The surpassing worth of Christ.

art worth ten thousand of us." The doctrine that all men are equal is true in some important respects, but its application and use are very limited. It is equally true that all men are unequal, that no man is of exactly the same weight and worth as any other man. Men differ infinitely in body and mind, in intelligence and goodness, in position and influence, in their value to society; and so in the degrees of their responsibility to God. In domestic and social, civic, national, and Church life, one man is often worth many others. David"s "people" felt this now that they were going forth to meet the forces of Absalom in battle; and they give as a reason why he should be content to remain in the city instead of exposing himself to the dangers of the battlefield, that he was worth ten thousand of them; that it was better that ten thousand of them should be slain than he, though he was only one. This sentiment underlies and justifies the natural feeling of loyalty to a sovereign, the willingness to protect him at the cost of many lives. In personal worth he may not be equal to many a single soldier or subject; but he represents the state; in his life may be involved the welfare of a nation, to protect which it is worth while for many to die. Such thoughts might well console the private soldier dying in obscurity on the field or in hospital. His king, his country, is worth a multitude of such as he. His life is worthily sacrificed for them. The same sentiment is applicable to the commanders of an army in contrast with common soldiers; to great statesmen and other leaders of men in contrast with the multitude. It is no disparagement of these to say that it would require many of them to equal in value to society one of those; and that, if necessary, it would be better that the many should die rather than the one. We may use the words emphatically in reference to our great King and Captain, the Lord Jesus Christ. True, he is no longer in personal peril from his enemies. "He lives beyond their utmost rage" (Watts). But his cause, influence, hold of mankind, place in their esteem and affection, in a word, his kingdom, may be endangered; and his true disciples will be ready to die in thousands rather than he should in these respects perish or even suffer loss. And the justification of their feeling is that he, personally and in his cause, "is worth ten thousand of them.

I THE SURPASSING WORTH OF CHRIST.

1. In personal excellence. It is well when the monarch of a country is distinguished for mental and moral endowments. Even when the personality of the ruler is of less account in the actual government, it adds much to the welfare of the state that he is noble in the qualities of his mind and heart. This has been made manifest in the long reign of our beloved and honoured queen. Where the power of government is very largely trusted to the will of the sovereign, it is of incalculable importance that he should be both wise and good. David"s kingdom sprang very mainly from, and was maintained by, his personal qualities. And this is more emphatically true of his great Son Jesus. He is "chiefest among ten thousand," chiefest among and above all creation. The perfections of God and the perfections of man are combined in this one glorious Person. In himself he is worthy of the utmost love and self-devotion.

2. In position and dignity. As "King of kings and Lord of lords;" "Lord of all;" King of souls; "Head of the Church" "Head over all things." These are not empty titles; but represent facts, actual glory and power. To serve such a King may well be esteemed the highest possible honour; to die for him, a great glory.

3. In relation to the good of men. Who shall say how much Christ is "worth" in this view? of how much value his work for and amongst men? how essentially their welfare in time and in eternity is bound up with his unchanging existence and power, and the manifestation of himself in the world through his Church? Every believer experiences his preciousness, (1Pe_2:7) and desires that all should have a like experience, through a "like precious faith"; (2Pe_1:1) and to keep him living in the memory of men, and secure the wider exercise of his saving power, would cheerfully sacrifice himself. We are insignificant, and if we die it matters little; but for him to perish from the life of men, or become feeble in his influence among them, would be disastrous indeed.

1. In power to succour and aid his servants. David was requested to remain in the city with the reserves, that, if it were required, he might send them to the succour of those fighting in the field. Our Lord can, "out of the city" in which he dwells, aid his servants in more effectual manner. Not only has he numberless reserves eager to do his bidding, but he is able to

2. gather around him, from the very ranks of his foes, fresh hosts to fight his battles. And, beyond all this, he can himself be yea, he is with his people everywhere and evermore, to inspirit them by his presence, and render them victorious. Who of them, what "ten thousand" of them, could fill his place?

3. In power to reward those who die in his service. Earthly rulers are powerless to recompense the soldiers who are slain in fighting their battles. Not so our great King. He is able to promise eternal life and glory to his faithful followers; and what he promises he performs (see Mar_8:35; Joh_12:25)

II THE EFFECT WHICH CONTEMPLATION OF THE SURPASSING WORTH OF CHRIST SHOULD HAVE UPON US.

1. Satisfaction that he lives safe above all the hostility of his enemies. Lives, not in heaven only, but on earth in spirit and power, working in and, with his people and confirming his Word (Joh_14:19; Mar_16:20) Human leaders and teachers die, but "Jesus Christ is the same yesterday, and today, and forever". (Heb_13:8) That One of so much worth to men, and so needful to them, should be thus immortal and immutable, is matter for joy and thankfulness. He needs not, like David, the plans and efforts of his servants to preserve him; but we can and should rejoice that he lives and reigns, and "mast reign till he hath put all enemies under his. (1Co_15:25)

1. Devoted loyalty to him even unto death. The readiness with which David"s friends hazarded and gave up their lives for him, nay, the similar devotedness of many a common soldier, may well put most Christians to the blush.

2. Contentment in view of the enormous sacrifice of human lives which has been made for his sake. It is not waste; the willing deaths of martyrs, missionaries, Christian workers of all grades, have not been unreasonable. He and his cause are worthy of it all.

3. Confidence in respect to ultimate victory over all his foes. With such a King and Captain, final defeat is impossible.

4. Assurance of ample recompense for whatever we lose, were it life itself, in his service.

5. Concern to be on the side of Christ rather than of a multitude inopposition to him. We are tempted to follow the crowd, and (with or without thinking) to esteem that to be the right course which the greater number pursue. But truth goes not necessarily, or even ordinarily, with the majority. With the one Person, the Lord Jesus Christ, are truth, safety, victory, ultimate gain. His judgment is worth more than that of "ten thousand" others; his favour of infinitely more value than theirs. If adherence to him were to lead to the separation from us of all besides, and we were to find ourselves alone, we might say after his manner, "I am not alone, because the Master is with me". G.W. (Joh_16:32)

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

half of us

The word "half" refers to one out of two equal parts. (See: Numbers)

you are worth ten thousand of us

This means that the enemy army considering killing David of greater worth than killing 10,000 of the other men. The number 10,000 here is an exaggeration used to emphasize a very great number of people. AT: "they would rather kill you than to kill 10,000 of us" or "killing you is worth more to them than killing a great number of us" (See: Assumed Knowledge and Implicit Information and Hyperbole and Generalization)

ten thousand

"10,000" (See: Numbers)

that you be ready to help us from the city

David could help them from the city by advising them and sending men to help them. This can be stated clearly. AT: "that you stay here in the city and send help to us" (See: Assumed Knowledge and Implicit Information)

translationWords

die

gate

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

They will not pay us any attention. It will not be important in their eyes to overpower and to boast [[victoriously] now that you are not in the war.

Because now. While you are in your glory [uncaptured] you are as important as all of us [together].

Ten thousand. Like us ten thousand men.

If you help us from the city. [Yonoson translates:] "It will be better if you pray for us from the city for help.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.