2 Samuel 20:9

2Sa 20:9 And Joab said to Amasa, [Art] thou in health, my brother? And Joab took Amasa by the beard with the right hand to kiss him.

Ver. 9. Art thou in health, my brother?] Of all kinds of revenge that is most execrable and deadly, which, like a serpent in the green grass, lies lurking in the flatteries and fawnings of a fleeting face. The Hebrew here hath it, Art thou peace? Oh, base!

And Joab took Amasa by the beard to kiss him.] Indeed, to kill him. But that this was the ancient manner of saluting, see Plin., lib. xi. cap. 5.

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_20:9

Art thou in health, my brother?

The Souls Health

The sickness of the soul is the evil of all evils, and one in comparison with which mere bodily pain is nothing. Whether sin be regarded as a disease, or as guilt, or as both combined, there is only one Physician, even God Himself, who can help us. The medicine and the skill are His, and he alone can effectually and permanently heal. He has no pleasure in the sickness or death of His creatures; indeed, so far from this he desires that all should be in health and be happy.

I. We suppose ourselves in a hospital occupied by those who are spiritually diseased, and the symptoms must be inquired into and noted.

1. First, then, as to the condition of the pulse. Does it beat strongly and vigorously, indicating a proper circulation? or is it slow, languid, and irregular? Has joy departed? and has zeal ceased to inspire your soul for the discharge of high and holy duties?

2. Next, let me ask concerning your memory. Are past trials forgotten? Have you ceased to think of gods many mercies with gratitude? There are bitter mercies as well as sweet ones, and the Great Physician administers to us some of His healing remedies in wine, and others in wormwood.

3. The condition of your appetite. Does it relish wholesome fare? Do you find pleasure in the reading of good books; and above all, in the study of gods word? Is plain gospel preaching the nutriment which suits you best; or is there a constant craving after highly-seasoned and stimulating rhapsodies, which constitute so large a proportion of the popular preaching of the day? Mere flowers of rhetoric are like the blue and red blossoms in cornfields--pleasing to those who come for amusement, but prejudicial to those who would reap the grain.

4. The condition of your strength. Is your ability to do Gods will, to work for Him, and to endure pains and sacrifices, up to the highest standard which you have ever reached? or is such spiritual strength perceptibly on the decline? How many forget that it is impossible robe good without self-denial and effort, and that in order to such exertion we must have strength. The soul will always be feeble and sickly so long as this is lacking.

II. Let us go on, then, to describe some timely remedies.

1. Avoid everything which disagrees with your souls health. Many dangerous diseases are infectious, and hence, evil companions, and unlawful pleasures, cannot be too carefully shunned. lord, I trust thou hast pardoned the bad examples I have set before others, said old Thomas Fuller in his prayer, be pleased also to pardon me the sins which they have committed by my bad examples. The Nazarites whose strict vows allowed them to drink no wine, also forbade them to cut grapes from which wine is made. And so, they who would enjoy spiritual health, must not only avoid sin in itself, but also the companionship and associations which lead to it.

2. Retirement. The Great Physician should be sought often, that we may be alone with Him. Virtue always goeth out of Him to heal those who thus manifest a desire for His saving help. Especially, during the holy season of Lent, let us thus seek to be alone with the Saviour. Depart from the highway, says St. Chrysostom, and transplant thyself in some enclosed ground, for it is hard for a tree that stands by the wayside to keep her fruit till it be ripe.

3. We must be willing to take freely of the balm of Gilead, the doctrine of Gods unchangeable love; and also of bitter herbs, such as meditations on the shipwrecks and apostasies of unfaithful Christians.

4. Take plenty of exercise. Attend diligently on all means of grace, public and private prayer, the Lords Supper, and labour with cheerfulness in the Masters vineyard. Again, therefore, I ask the question of the text: Art thou in health, my brother? If honesty obliges you to answer no, then let me implore you to lose no time in seeking for the Good Physician. Cry aloud, this day, to the Good Physician: Have mercy on us, O Lord, Thou Son of David! The virtue which goes forth from Him is no mere temporary palliative. Jesus not only comforts, but He cures. Wilt thou be made whole? Look to Christ Jesus to do it for you. (J. N. Norton.)

Health of body in moral state

The lesson of this close interaction of mind and body is that we should put the whole treatment of the body on a moral basis. De Quincey closes the section dealing with health of his treatise on casuistry with some strong words, which have added weight from his own mistakes in dealing with himself: Casuistry, justly and without infringing any truth of Christianity, urges the care of health as the basis of all moral action, because, in fact, of all voluntary action. Every impulse of bad health jars or untunes some string in the fine harp of human volition, and, because a man cannot be a moral being but in proportion of his free agency, therefore it is clear that no man can be in a high sense moral, except in so far as through health he commands his bodily powers, and is not commanded by them. (Hugh Black, M. A.)

Wanton abuse of health

Health is the sum of money in the bank which will support you, economically spent. But you spend foolishly and draw on the principal. This diminishes the income, and you draw the oftener and the larger drafts until you become bankrupt. Overeating, overworking, every imprudence is a draft on life which health cashes and changes at a thousand per cent and interest. Every abuse of health hastens death. (F. G. Welch, M. D.)

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

2Sa 20:9. Joab took Amasa by the beard — As the manner of ancient times was when they saluted one another, and, it appears, is still a custom among some of the eastern people, who take one another by the chin or the beard when they would give a hearty salute. Thevenot says it is often done among the Turks, although at the same time he assures us it is a great affront to take one by the beard on any other account than to kiss him.

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

20:9 to kiss him: This affectionate greeting was not always genuine (cp. 14:33).

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

Hebrew, peace.

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

took Amasa by the beard with the right hand to kiss him--This act, common with two friends on meeting when one of them returns from a journey, indicates respect as well as kindliness, and the performance of it evinced the deep hypocrisy of Joab, who thereby put Amasa off his guard. No wonder, then, that while this act of friendly gratulation after long absence occupied Amasa's attention, he did not perceive the sword that was in Joab's left hand. The action of Joab was indeed a high compliment, but neither suspicious nor unusual and to this compliment, Amasa paying attention and no doubt returning it with suitable politeness, he could little expect the fatal event that Joab's perfidy produced.

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

9. took Amasa by the beard] It is said to be still customary among the Arabs and Turks to lay hold of a person’s beard in giving him the kiss of welcome.

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 Joab said to Amasa,.... In a friendly manner, with all the air of pleasantry and good humour:

art thou in health, my brother? this looked like a friendly salutation to ask of his health, and wish him it, and a loving appellation to call him brother; though they were near of kin, sisters' children, and so own cousins; thus he addressed him, to cover his design:

and Joab took Amasa by the beard with his right hand to kiss him: as was usual for the eastern people to do when they addressed and saluted one another in an affectionate way, and as the Turks and Arabs do to this day, as travellers relate. Barthius (t) has collected passages from the Greek poets, which show it to be a custom, that when a man asked a favour of another, he caught hold of his beard with the right hand, and of his knee with the left; and in such a posture Joab might easily do what follows.

(t) Animadv. ad Claudian. de Raptu Proserp. l. 1. ver. 50. vid. Homer. Iliad. ver. 500, 501. Iliad. 8. ver. 371. & Alex. ab Alex. Genial. Dier. l. 2. c. 19.

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

God, &c. Literally, "Hail, my brother." (Haydock) --- Kiss him. "In former times it was the custom, in Greece, for supplicants to touch the chin, (Pliny, [Natural History?] xi. 45.) having the left hand upon the person’s knees. (Homer, Iliad A.) The touched a woman’s cheeks; (Euripides, Hecuba.) or, among the Hebrews, her chin, Canticle of Canticles ii. 6. The Turks and Arabs still kiss the beard, with the utmost reverence. (Thevenot xxii.; Darvieux, chap. vii.) (Calmet)

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).

As the manner of ancient times was, when they kissed and saluted one another.

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

9. To kiss him — How like the treachery of Judas! Mat_26:49. Joab was versed in treacherous acts like this. Compare 2Sa_3:27.

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

Beard - As the manner of ancient times was, when they saluted one another.

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

my cousin

Amasa was the son of the sister of Joab's mother.

took Amasa by the beard with his right hand to kiss him

This was a common way for men to greet one another.

dagger

a short sword that is easy to hide and was often used for close-in fighting and assassinations

bowels spilled

"intestines spilled"

translationWords

kiss

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