2 Samuel 20:15

2Sa 20:15 And they came and besieged him in Abel of Bethmaachah, and they cast up a bank against the city, and it stood in the trench: and all the people that [were] with Joab battered the wall, to throw it down.

Ver. 15. And they came and besieged him.] Who now probably repented him of his bold and treacherous enterprise; sicut Leo cassibus irretitus ait, Si praescivissem?

Battered the wall to throw it down.] It had been pity those walls should have stood, if they had been too high to throw a traitor’s head over. Sheba, likely, thought himself very safe when gotten into a walled city: but what said the voice from heaven to Phocas the traitor? - if Nicephorus may be believed - Though thou build thy walls as high as heaven, and as strong as thou canst make them, yet sin lying at the bottom will easily undermine and overturn them: ευαλωτος η απολις, the city of thy defence will soon be taken.

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 20:15. They came and besieged him — Joab and his army pursued him thither. And cast up a bank — They raised a very large mound of earth, equal, probably, to the height of the walls, from whence they might either batter the walls, or throw darts, or shoot at those that defended them. It stood in the trench — This bank or mound was carried on so far, that it now stood in or near to the trench and foot of the wall; so that the city was in great danger of being taken.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

20:15 A siege ramp was often an earthen ramp built up against the wall, a well-known tactic for breaching a walled city’s defenses (see also 2 Kgs 25:1; Jer 52:4).

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

That is, he went about to overthrow it.

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

Abel of Beth-maachah--a verdant place--the addition of "Maachah" betokening that it belonged to the district Maachah, which lay far up the Jordan at the foot of Lebanon.

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 15. They cast up a bank against the city] The word סללה solelah, which we render bank, means, most probably, a battering engine of some kind, or a tower overlooking the walls, on which archers and slingers could stand and annoy the inhabitants, while others of the besiegers could proceed to sap the walls. That it cannot be a bank that stood in the trench, is evident from the circumstance thus expressed.

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

(15)Abel of Beth-maachah.—Omit the preposition “of.” (See 2Sa_20:14.)

Stood in the trench.—The “trench” is the space between the wall of the city and the lower outer wall. When the besiegers had succeeded in planting the mounds for their battering engines in this space they had already gained an important advantage.

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

15. cast up a bank] The besiegers erected a mound of earth against the city wall to enable them to batter the upper and weaker part of it. This stood in “the trench” or outwork of the city: a term which includes the low outer wall and the space between it and the main wall. For mention of siege mounds see 2Ki_19:32; Isa_29:3; Jer_6:6; Jer_32:24; Jer_33:4; Eze_4:2; Eze_17:17; Eze_21:22; Eze_26:8; Dan_11:15. They are represented on the bas-reliefs depicting the siege of Lachish which were found at Kouyunjik. Layard’s Monuments of Nineveh, Vol. II. PI. 18, 21.

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 they came and besieged him in Abel of Bethmaachah,.... That is, Joab and Abishai, with the forces under them, who pursued him hither:

and they cast up a bank against the city; which some understand of a warlike machine or engine, with which stones were cast; but it rather seems to be a bank of earth thrown up, for the better working of such engines to more advantage against the city, by throwing from thence darts into the city, or stones against the walls of it, to batter it down; such banks were used in sieges, as that Caesar's soldiers raised in twenty five days, which was three hundred thirty feet broad, and eighty feet high (z); Kimchi interprets this of filling up the ditches round about the city with dust and earth, and so making it level, whereby they could come the more easily to the walls and batter them, or scale them, and take the city by storm:

and it stood in the trench; the army under Joab stood where the trench round the city had been, now filled up:

and all the people that were with Joab battered the wall to throw it down; with their engines, or whatever battering instruments they had; so, often, as Hesiod (a) says, a whole city suffers for one bad man.

(z) Caesar. Comment. l. 7. c. 24. (a) Opera & Dies, l. 1. ver. 236.

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

Cast up a bank - See the marginal references. The throwing up of mounds against the walls of besieged places by the besiegers is well illustrated in the Assyrian sculptures.

The trench - The “pomoerium,” or fortified space outside the wall. When the mound was planted in the pomoerium the battering engines were able to approach close to the wall to make a breach.

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

Works. Hebrew, a bank, or terrace against the city, and it stood in the trench; (Haydock) so that the town ditch was filled up, (Grotius) or terraces were raised, from which archers assailed the besieged. Joab made a ditch to defend his men from foreign assailants; and he had already taken the outward wall, so that the town could not hold out for any length of time. --- The walls. St. Jerome thinks with battering rams: but they were not yet invented. (Calmet) --- They undermined the walls, while some attempted to pull them down with hooks and ropes, chap. xvii. 13. (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).

They came, i.e. Joab and his army, which is easily understood, both from the foregoing and following verses.

They cast up a bank; from whence they might either batter the wall, or shoot at those who defended it against them who should assault it. See 2Ki 19:32; Jer 32:24; 33:4. Otherwise, they threw down the bank of the city, which they had raised up to defend the city on the weakest side.

It stood in the trench, i.e. the bank stood in or near to the trench, or wall of the city; so that the city was in great danger of being taken. Otherwise, the city stood within the trench, or wall, being defended only by a single trench, or a weak wall; the bank which was raised up there to defend it being thrown down.

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

15. A bank against the city — A mound or rampart on which the besieging forces might easily approach the city wall.

It stood in the trench — The marginal reading is better, it stood against the outmost wall; that is, the embankment or rampart just mentioned stood against or near by the exterior fortification (pomoerium) which the inhabitants of Abel had built around the wall of their city. The building of an embankment against these outer works of the city enabled the besieging army to batter the wall with engines.

Battered the wall — What methods or instruments they used for destroying these walls it is difficult to tell. The engines invented during Uzziah’s reign (2Ch_26:15) were not then in use; but perhaps they used something resembling the battering ram of the ancient Romans.

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

It stood in the trench. This is a literal translation, and yet gives a wrong sense. The Hebrew "stood" means "rose up to," "stood level with;" and the "trench" is what in modern fortifications is called "the glacis," and includes the outer wall of defence. The Revised Version renders, "it stood against the rampart." The usual way of capturing cities in ancient times was to cast up a bank or mound of earth against them (Isa_29:3 Isa_37:33; Jer_6:6) and Joab"s work had advanced so far as to be level with the outer line of defence. The name of the city in the Hebrew is not Abel of Beth-Maachah, but Abel-beth-Maachah. Battered. This is a word taken from Roman warfare. The Hebrew says, "And all the people that were with Joab were destroying the wall to make it fall," most probably by undermining it. Ewald even asserts that this is the meaning of the verb, and translates, "were digging pits under the wall." The Revised Version adopts this for the margin, where it gives "undermined." The Septuagint and Chaldee have a different and probable reading, "And all Joab"s people were devising (contriving) means to throw down the wall." This would be the next operation after the mound had been carried up to a level with it.

Vers. 15-22. (ABEL-BETH-MAACAH.)

A peacemaker.

"Then cried a wise woman out of the city, Hear! hear?" (ver. 16).

1. Hard pressed by the forces of Joab, Sheba threw himself into the fortified city of Abel-beth-Maachah (in the northwest extremity of Palestine). The feelings of its inhabitants toward him are not stated. But Joab soon appeared; and, without entering into any negotiations with them, made preparations for attack. "Taking advantage of an oblong knoll of natural rock that rises above the surrounding plain, the original inhabitants raised a high mound sufficiently large for the city. With a deep trench and

2. strong wall it must have been almost impregnable. The besiegers cast up a mount against the city, "and it stood in the trench etc. (Thomson, "The Land and the Book"). A deadly conflict was imminent.

3. At this juncture a wise woman presented herself at the wall; and, havingobtained a hearing, sought to make peace; nor was her endeavour fruitless. "There was a little city," etc.. (Ecc_9:14, Ecc_9:15) "Wisdom is better than strength. Wisdom is better than weapons of war; but one sinner destroyeth much good". (Ecc_9:16, Ecc_9:18) As one bad man exposed the city to destruction, so one good woman effected its deliverance.

4. There is often much need of a peacemaker to heal the strife that arises between individuals, families, cities, Churches, and nations. Regarded as an example to others, this "wise woman" of Abel

I POSSESSED AN EXCELLENT SPIRIT; observant, prudent, sagacious, peaceful, faithful, just, and benevolent. Hence she was prompted to go of her own accord, individually and independently, to "seek peace, and pursue it" (1Pe_3:11; Psa_34:12-16; Gen_13:8, Gen_13:9)

1. Being grieved at the sight of strife between brethren, and the prospect of the miseries which they were about to inflict on each other.

2. Being desirous of preventing the evil which threatened them, and promoting their welfare. Her chief concern was about her own city, which was likely to be the greater sufferer; but she was also (like Joab, ver. 20) concerned about others, and the general good of Israel, in which Abel was "a mother city," a part of "the inheritance of Jehovah" (ver. 19).

3. Having faith in the common sense of men, their regard for their own interest (when they saw it, not blinded by prejudice), their love of justice, their generally good intentions (when not under the influence of wrath and revenge), and their susceptibility to the power of persuasion.

4. Being determined to make every possible effort and sacrifice, and undergo any personal risk and suffering for the sake of peace. She was doubtless willing (as others have been) to lay down her own life if thereby the lives of others might be spared. "Peacemakers are fire quenchers, who, although they may with plying of engines and much ado, rescue a pile of buildings from the flames, yet their eyes will be sure to smart with the smoke" (R. Harris).

II ADOPTED AN ADMIRABLE METHOD; thereby justifying the "wisdom" with which she was credited. Perceiving that there was some misunderstanding between the contending parties, her aim was to clear it up; if there were any real cause of contention, to remove it; and thus dispose them to peace. This she endeavoured to effect by:

1. Seizing the opportune moment for interposition; promptly availing herself of the pause before the attack. Instead of "battered the wall" (Authorized Version), read, "were devising to throw down the wall." There is generally such a time for the work of a peacemaker, which, if it be neglected, may be afterwards too late.

2. Making use of courteous, gentle, reasonable, and impressive speech. "Hear the words of thine handmaid." Like the woman of Tekoah, (2Sa_14:4) she was a mistress in the art of persuasion. "The tongue of the wise is health"; (Pro_12:18) "a tree of life". (Pro_15:4 Pro_10:20 Pro_18:21)

3. Ascertaining the nature of the misunderstanding, and the occasion of complaint; and, for this purpose, going directly and separately to the persons concerned, and learning it from their own lips. She knew the sentiments of her people, especially that they felt aggrieved that no communications should have been made to them by Joab, and suspected his destructive and merciless designs. And now she sought to discover what were his real thoughts and purposes in relation to them. How much mischief would be prevented if contending parties would only be at pains to understand one another!

1. Removing all misconception, and producing the conviction in each party of the just aims and good intentions of the other. To Joab she said, "You evidently deem this city deficient in good sense; whereas it has been always noted for its wisdom and conciliatory disposition and counsel. You think the people contentious and rebellious; I assure you in their name that we are among the most peaceable and faithful in Israel. Yet, without any communication with us, so as to ascertain our feelings, and without any reasonable cause, you are about to give an important city of Israel to the devouring sword. Why will you bring to ruin what belongs to the Lord?" On the other hand, from his reply, it was made apparent that he was not desirous of their destruction (as they supposed), but only sought to inflict a just punishment on a notorious traitor in their midst, and was under the necessity (if, as he had supposed, they harboured him, participated with him in rebellion, and resolved to defend him to the utmost) of making an

2. attack upon them for that purpose. "Far be it, far be it from me The matter is not so," etc. (vers. 20, 21). Misunderstanding was now at an end, but a real occasion of difference remained.

3. Obtaining needful concessions on both sides. "Deliver him only, and I will depart from the city... Behold, his head shall be thrown to thee through the wall." If (as is doubtful) the people had (from whatever reason) at first shown favour to the cause of Sheba, they were now persuaded by her to do otherwise, "and so they ended the matter.

4. Requiring no sacrifice of principle; but only urging a course conformable to "goodness, righteousness, and truth," and consistent with professed obedience to the will of the Lord. "The just punishment of one atrocious criminal is frequently mercy to great numbers" (Scott). "Follow peace with all men, and holiness" (Heb_12:14; Rom_14:19; Jam_3:17, Jam_3:18)

III ACHIEVED AN EMINENT TRIUMPH the triumph of peace. "And he blew the trumpet" (ver. 22) summoning to peace, as Sheba had blown it summoning to war (ver. 1). It was a victory over error, distrust, wilfulness, wrath, injustice, rebellion; and one by which:

1. An immense evil was prevented.

2. The general good was promoted.

3. The Divine kingdom (as represented in the government of David) wasconfirmed.

4. The peacemaker"s joy was fulfilled. The wise woman accomplished whatshe had set her heart upon; and in blessing others was herself blessed. "Blessed are the peacemakers," etc.. (Mat_5:9) "Of the following things," said a Jewish rabbi, "men reap the fruits both in the present and the future life honouring father and mother, bestowing benefits, and making peace between men.

REMARKS.

1. It is hardly possible to estimate too highly the worth of peace amongmen.

2. Those who would make peace between others must themselves be atpeace with God, with their own hearts, and with their neighbours. The peacemaker must not be a peacebreaker.

3. The greatest Peacemaker the world has ever seer. is Jesus Christ, who is"our Peace". (Eph_2:14)

4. In proportion as we partake of his spirit we shall endeavour to heal allunholy strife and promote "peace on earth." D.

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

They - That is, Joab and his army. A bank - From whence they might either batter the wall, or shoot at those who defended it. It stood - The bank stood in, or near to the trench, or the wall of the city; so that the city was in great danger of being taken.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And it [the city] held by virtue of its inner wall. [Yonoson translates:] "They surrounded it strongly." Some interpret וַתַּעֲמדׁ בַּחֵל to have a meaning like "the inner wall and the outer wall". They had [already] cause the outer wall to fall and it [the city] fortified itself to hold fast by virtue of the inner wall.

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.