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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 20:4–13. His two-level outline is real structure in the source text, so it is rendered as structure.
We have here Amasa's fall just as he began to rise. He was nephew to David (Sa2 17:25), had been Absalom's general and commander-in-chief of his rebellious army, but, that being routed, he came over into David's interest, upon a promise that he should be general of his forces instead of Joab. Sheba's rebellion gives David an occasion to fulfil his promise sooner than he could wish, but Joab's envy and emulation rendered its fulfillment of ill consequence both to him and David.
I.Amasa has a commission to raise forces for the suppressing of Sheba's rebellion, and is ordered to raise them with all possible expedition, Sa2 20:4. It seems, the men of Judah, though forward to attend the king's triumphs, were backward enough to fight his battles; else, when they were all in a body attending him to Jerusalem, they might immediately have pursued Sheba, and have crushed that cockatrice in the egg. But most love a loyalty, as well as a religion, that is cheap and easy. Many boast of their being akin to Christ that yet are very loth to venture for him. Amasa is sent to assemble the men of Judah within three days; but he finds them so backward and unready that he cannot do it within the time appointed (Sa2 20:5), though the promotion of Amasa, who had been their general under Absalom, was very obliging to them, and a proof of the clemency of David's government.
II.Upon Amasa's delay, Abishai, the brother of Joab, is ordered to take the guards and standing forces, and with them to pursue Sheba (Sa2 20:6, Sa2 20:7), for nothing could be of more dangerous consequence than to give him time. David gives these orders to Abishai, because he resolves to mortify Joab, and degrade him, not so much, I doubt, for the blood of Abner, which he had shed basely, as for the blood of Absalom, which he had shed justly and honourably. "Now (says bishop Hall) Joab smarteth for a loyal disobedience. How slippery are the stations of earthly honours and subject to continual mutability! Happy are those who are in favour with him in whom there is no shadow of change." Joab, without orders, though in disgrace, goes along with his brother, knowing he might be serviceable to the public, or perhaps now meditating the removal of his rival.
III.Joab, near Gibeon, meets with Amasa, and barbarously murders him, Sa2 20:8-10.
It should seem, the great stone in Gibeon was the place appointed for the general rendezvous. There the rivals met; and Amasa, relying upon his commission, went before, as general both of the new-raised forces which he had got together, and of the veteran troops which Abishai had brought in; but Joab there took an opportunity to kill him with his own hand; and,
1.He did it subtilely, and with contrivance, and not upon a sudden provocation. He girded his coat about him, that it might not hang in his way, and girded his belt upon his coat, that his sword might be the readier to his hand; he also put his sword in a sheath too big for it, that, whenever he pleased, it might, upon a little shake, fall out, as if it fell by accident, and so he might take it into his hand, unsuspected, as if he were going to return it into the scabbard, when he designed to sheath it in the bowels of Amasa. The more there is of plot in a sin the worse it is.
2.He did it treacherously, and under pretence of friendship, that Amasa might not be upon his guard. He called him brother, for they were own cousins, enquired of his welfare (Art thou in health?) and took him by the beard, as one he was free with, to kiss him, while with the drawn sword in his other hand he was aiming at his heart. Was this done like a gentleman, like a soldier, like a general? No, but like a villain, like a base coward. Just thus he slew Abner, and went unpunished for it, which encouraged him to do the like again.
3.He did it impudently, not in a corner, but at the head of his troops, and in their sight, as one that was neither ashamed nor afraid to do it, that was so hardened in blood and murders that he could neither blush nor tremble.
4.He did it at one blow, gave the fatal push with a good-will, as we say, so that he needed not strike him again; with such a strong and steady hand he gave this one stroke that it was fatal.
5.He did it in contempt and defiance of David and the commission he had given to Amasa; for that commission was the only ground of his quarrel with him, so that David was struck at through the side of Amasa, and was, in effect, told to his face that Joab would be general, in spite of him.
6.He did it very unseasonably, when they were going against a common enemy and were concerned to be unanimous. This ill-timed quarrel might have scattered their forces, or engaged them one against another, and so have made them all an easy prey to Sheba. So contentedly could Joab sacrifice the interest both of king and kingdom to his personal revenge.
IV.Joab immediately resumes his general's place, and takes care to lead the army on in pursuit of Sheba, that, if possible, he might prevent any prejudice to the common cause by what he had done. 1. He leaves one of his men to make proclamation to the forces that were coming up that they were still engaged in David's cause, but under Joab's command, Sa2 20:11. He knew what an interest he had in the soldiery, and how many favoured him rather than Amasa, who had been a traitor, was now a turn-coat, and had never been successful; on this he boldly relied, and called them all to follow him. What man of Judah would not be for his old king and his old general? But one would wonder with what face a murderer could pursue a traitor; and how, under such a heavy load of guilt, he had courage to enter upon danger. Surely his conscience was seared with a hot iron. 2. care is taken to remove the dead body out of the way, because at that they made a stand (as Sa2 2:23), and to cover it with a cloth, Sa2 20:12, Sa2 20:13. Wicked men think themselves safe in their wickedness if they can but conceal it from the eye of the world: if it be hidden, it is with them as if it were never done. But the covering of blood with a cloth cannot stop its cry in God's ear for vengeance, or make it the less loud. However, since this was no time to arraign Joab for what he had done, and the common safety called for expedition, it was prudent to remove that which retarded the march of the army; and then they all went on after Joab, while David, who no doubt had notice soon brought him of this tragedy, could not but reflect upon it with regret that he had not formerly done justice upon Joab for the death of Abner, and that he now had exposed Amasa by preferring him. And perhaps his conscience reminded him of his employing Joab in the murder of Uriah, which had helped to harden him in cruelty.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Would you like that, in another way also, I should make what I say plainer? Let us look into their case, [to those] who avenge themselves even justly. For concerning the wrongdoers, that they are the most worthless of all people, warring against their own soul, is surely plain to every one.But who avenged himself justly yet kindled innumerable ills and pierced himself through with many calamities and sorrows? The captain of David’s host. For Joab both stirred up a grievous war and suffered unnumbered evils; not one of them would have happened had he but known how to exercise self-control. Let us flee therefore from this sin and neither in words nor deeds do our neighbors wrong.
Thus also the wicked, because they have evil not upon the tongue but under the tongue, in the words of their mouth they hold out sweet things, and in the thoughts of their heart are plotting mischief. For it is hence that Joab held the beard of Amasa with his right hand, while secretly putting his left hand to his sword, he spilled out his bowels. For to hold the chin with the right hand is to caress as if in kindness. But he puts his left hand to his sword, who in secret strikes in malice.
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Summary
2 Samuel 20:9 captures a chilling moment of calculated treachery as Joab, King David's formidable but ruthless general, approaches Amasa, David's newly appointed commander, under the guise of a warm greeting. With the deceptive question, "Art thou in health, my brother?", and a seemingly affectionate gesture of taking Amasa by the beard to kiss him, Joab masterfully sets the stage for a swift and fatal assassination. This act eliminates a rival and ruthlessly reasserts Joab's command during the critical period of Sheba's rebellion, vividly illustrating Joab's cunning, ambition, and willingness to employ extreme violence to secure his power.
Context
Literary Context
This pivotal verse is situated within the turbulent narrative following Absalom's rebellion and its aftermath. King David, seeking to re-establish unity and perhaps to curb Joab's formidable and often brutal influence, made the controversial decision to appoint Amasa, his nephew and former commander of Absalom's army, as the new commander of Israel's forces 2 Samuel 19:13. This demotion deeply offended Joab, who had served David with unwavering, albeit often morally questionable, loyalty. When Sheba son of Bichri instigated a new rebellion, drawing many Israelites away from David 2 Samuel 20:1-2, Amasa was tasked with gathering troops. His delay provided Joab with a strategic opportunity to reassert his military authority and, crucially, to eliminate his rival. The encounter in 2 Samuel 20:9 is the immediate prelude to Amasa's murder, marking the climax of this power struggle and Joab's decisive move to reclaim his position.
Historical & Cultural Context
The gesture of taking someone by the beard was a deeply significant act in the ancient Near East. It typically conveyed profound respect, intimacy, or supplication, often preceding a kiss or a close, confidential conversation. However, it also placed the recipient in a highly vulnerable position, as their head was controlled. Joab's action in 2 Samuel 20:9 is a calculated subversion of this cultural norm. By using his "right hand"—the dominant hand, typically used for wielding a weapon—to grasp Amasa's beard, Joab ensured Amasa was disarmed, distracted by the feigned intimacy, and physically restrained. This allowed Joab to swiftly draw his sword (implied to be from his left hip, as revealed in 2 Samuel 20:10) and deliver the fatal blow. This episode vividly illustrates the extreme political volatility and the ruthless nature of power struggles prevalent in ancient monarchies, where personal ambition frequently overshadowed loyalty, familial bonds, or ethical considerations.
Key Themes
2 Samuel 20:9 powerfully encapsulates several enduring themes within the broader narrative of David's reign. Foremost is betrayal and deception, as Joab's outwardly friendly greeting and intimate gesture mask a murderous intent, illustrating the insidious nature of hidden malice. This act underscores the theme of ruthlessness and ambition, particularly in the character of Joab, who consistently eliminates rivals—such as Abner 2 Samuel 3:27 and Absalom 2 Samuel 18:14-15—to maintain his power and influence within David's court. The verse further highlights the pervasive power struggles that characterized David's kingdom, where positions of authority were fiercely contested, often with deadly consequences. This narrative reveals the dark side of human nature when unchecked by moral or spiritual restraint, demonstrating how personal grievances and the hunger for power can lead to profound acts of violence and treachery, even among those ostensibly serving the same king.
Exposition and Analysis
Key Word Analysis
The KJV translates the Hebrew הֲשָׁלוֹם לְךָ (Ha-shalom lekha), which literally means "Is it peace to you?" or "Are you well?". The word shâlôwm (Strong's H7965) fundamentally denotes "safe," "well," "happy," "friendly," and abstractly, "welfare," "health," or "peace." Joab's use of this word here is steeped in profound irony. While it typically signifies wholeness, well-being, and peace, his utterance immediately before a murderous act transforms it into a chilling instrument of deception, profoundly underscoring the depth of his treachery and the perversion of a sacred greeting.
Joab addresses Amasa as "my brother" (Strong's H251), a primitive word denoting a "brother" in the widest sense of literal relationship, metaphorical affinity, or resemblance. Amasa was indeed David's nephew, making him Joab's cousin, thus establishing a familial or close fraternal bond. This term of endearment, intended to convey intimacy and trust, serves to completely lower Amasa's guard, making the subsequent betrayal even more shocking and heinous. It highlights the calculated nature of Joab's deception, exploiting a familial relationship for murderous ends.
The act of taking someone "by the beard" (Strong's H2206) was a culturally significant gesture in the ancient Near East, often indicating respect, supplication, or a deep personal greeting, frequently preceding a kiss. However, it also inherently placed the person in a vulnerable position, as their head was controlled. Joab's use of his "right hand" (Strong's H3225, the dominant and typically sword-wielding hand) to grasp Amasa's beard was a tactical maneuver. It served as both a feigned gesture of intimacy and a physical restraint, ensuring Amasa's attention and balance were compromised just before the fatal blow.
Verse Breakdown
"And Joab said to Amasa, [Art] thou in health, my brother?"
This opening clause establishes the deceptive cordiality of the encounter. Joab initiates the conversation with a seemingly warm and familiar greeting, employing the traditional Hebrew salutation of "peace" (shalom) and addressing Amasa as "brother." This verbal overture is meticulously designed to disarm Amasa, creating an atmosphere of trust and familiarity that completely masks Joab's murderous intent. The question of "health" or "peace" stands in stark, ironic contrast to the violence about to be unleashed, highlighting the profound hypocrisy of Joab's words.
"And Joab took Amasa by the beard with the right hand"
This action is the physical manifestation of Joab's elaborate deception. The gesture itself, taking someone by the beard, was a sign of close intimacy and respect in ancient culture, often preceding a kiss. However, Joab's specific use of his "right hand"—the hand typically used for combat or wielding a weapon (Strong's H3027, "hand," often indicating power or means)—while simultaneously drawing his sword with his left (as implied by the subsequent verse), reveals the calculated and predatory nature of his embrace. This act physically restrains Amasa, drawing him close and exposing his vulnerable side, while also serving as a perfect distraction.
"to kiss him."
The stated purpose of taking Amasa by the beard was to offer a kiss (Strong's H5401, nâshaq), a further act of feigned affection and reconciliation. This final element completes the picture of betrayal. The kiss, a universal symbol of peace, affection, and covenant, becomes the ultimate veil for murder. It is a chilling parallel to later biblical betrayals, where a kiss is used to identify a victim for death, underscoring the profound moral depravity and cunning of Joab's act.
Literary Devices
The passage in 2 Samuel 20:9 is profoundly rich with literary devices that amplify its dramatic and tragic impact. The most prominent is Irony, particularly Dramatic Irony, as the audience is acutely aware of Joab's murderous intent while Amasa remains tragically oblivious. Joab's greeting, "Art thou in health, my brother?", is a profound example of Verbal Irony, as he intends to bring anything but peace and health to Amasa. The act of taking Amasa "by the beard to kiss him" is also deeply ironic, transforming a gesture of intimacy and respect into a prelude to betrayal and death. This scene also employs powerful Foreshadowing, as the seemingly innocuous actions of Joab create an ominous tension that hints at the impending violence. The specific detail of Joab using his "right hand" to grasp the beard, while his sword (implied to be in his left hand or drawn from his left hip) is hidden, subtly builds suspense and signals his true, sinister intention. Furthermore, there is striking Juxtaposition between the outward appearance of friendship and the inward reality of malice, highlighting the deceptive nature of sin. The entire scene functions as a chilling Symbolism of betrayal, where trust is violated in the most intimate and shocking manner, reflecting the corrupting influence of unchecked ambition.
Theological and Thematic Connections
The treachery of Joab against Amasa in 2 Samuel 20:9 serves as a stark biblical testament to the pervasive nature of human sin, particularly the destructive power of unchecked ambition, jealousy, and deceit. It illustrates how the pursuit of power can corrupt even those who serve a righteous king, leading to acts of profound betrayal against kin and comrade. The scene highlights the sobering reality that evil often masquerades as good, and that the most dangerous threats can come from those who appear to be allies or "brothers." This narrative underscores the fallen state of humanity, where even in the midst of God's chosen people and under the reign of a divinely appointed king, the deep-seated brokenness of the human heart can lead to such heinous acts. It reminds us of the constant need for discernment and vigilance, as well as the sobering truth that sin, when given a foothold, will inevitably lead to destruction and sorrow, demonstrating the profound spiritual cost of prioritizing self-interest over integrity and love.
Reflection and Application
The chilling account of Joab's betrayal of Amasa in 2 Samuel 20:9 offers profound lessons for contemporary life, serving as a powerful reminder that not all pleasantries are genuine, and that true discernment is essential in navigating relationships. We are called to be wise as serpents and innocent as doves Matthew 10:16, recognizing that malice can often hide behind a facade of civility, even within seemingly trusted circles. This passage compels us to examine our own hearts, acknowledging the destructive potential of unchecked ambition, jealousy, and the desire for control. Joab's actions demonstrate how easily power can corrupt and how quickly a sense of entitlement can lead to heinous acts against others, even those considered "brother." It challenges us to cultivate integrity, humility, and a genuine love for others, guarding against the insidious creep of self-interest that can ultimately lead to betrayal and spiritual decay. The story is a somber warning against the dangers of superficial relationships and the critical importance of seeking genuine peace and good will, rather than feigned affection for ulterior motives.
Questions for Reflection
FAQ
Why did Joab kill Amasa, given that Amasa was also David's nephew?
Joab's primary motivation for killing Amasa was a ruthless desire to maintain his position as commander of David's army and eliminate a perceived rival. After Absalom's rebellion, David had controversially appointed Amasa to replace Joab 2 Samuel 19:13, a move that deeply offended Joab, who had served David faithfully for years. When Amasa delayed in gathering troops to quell Sheba's rebellion 2 Samuel 20:4-5, Joab seized the opportunity to take command and, in doing so, eliminate Amasa. This act reasserted his indispensable role and removed a direct threat to his authority. His familial relationship to Amasa was secondary to his overwhelming ambition and pragmatic, often brutal, approach to military and political power.
What is the significance of Joab taking Amasa by the beard?
Taking someone by the beard was a culturally significant gesture in the ancient Near East, typically signifying respect, intimacy, or supplication, often preceding a kiss or a close conversation. However, in 2 Samuel 20:9, Joab's action is a calculated act of deception and physical control. By grasping Amasa's beard, Joab not only feigned intimacy to lower Amasa's guard but also put him in a vulnerable, unbalanced position. This allowed Joab to draw Amasa close and, with his other hand, deliver a fatal blow with his concealed sword 2 Samuel 20:10, making the betrayal all the more shocking and effective. It was a tactical maneuver disguised as a friendly greeting, exploiting cultural norms for a murderous purpose.
Christ-Centered Fulfillment
The chilling betrayal of Amasa by Joab, marked by a deceptive greeting and a feigned kiss, finds a profound and tragic echo in the New Testament with the betrayal of Jesus by Judas Iscariot. Just as Joab used a gesture of intimacy to facilitate murder, Judas identified Jesus to the arresting mob with a kiss, saying, "Hail, Rabbi!" Matthew 26:48-49. Both instances highlight the insidious nature of sin and the depths of human depravity, where the very symbols of affection and peace are perverted for destructive ends. However, the contrast is even more striking: while Amasa died, a victim of human ambition, Jesus willingly laid down His life, not as a helpless victim of circumstance, but as the Lamb of God who takes away the sin of the world John 1:29. His betrayal, unlike Amasa's, was part of God's sovereign redemptive plan, leading to the ultimate victory over sin and death Romans 5:8. Through Christ's sacrifice, the true peace (shalom) that Joab ironically invoked is offered to all who believe, a peace that transcends human treachery and offers eternal life and reconciliation with God John 14:27.