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The king's heart was toward Absalom. Again there is a diversity of view as to the right rendering. The preposition does not usually mean "toward," but "against," and is so rendered in 2Sa_14:13. The whole phrase occurs again only in Dan_11:28, and certainly there implies enmity. The whole attitude of David towards Absalom is one of persistent hostility, and, even when Joab had obtained his recall, for two full years he would not admit him into his presence. What has led most commentators to force the meaning here and in 2Sa_13:39 is the passionate burst of grief when news was brought of Absalom's death following upon the anxious orders given to the generals to be careful of the young man's life. But David was a man of very warm affections, and while this would make him feel intense sorrow for the death of a son by his brother's hand, and stern indignation towards the murderer, there would still lie deep in the father's heart true love towards his sinning child, and Absalom's fall was sad enough to cause a strong revulsion of feeling. David's grief would be not merely for the death of his son, but that he should have died so miserably, and in an attempt so shameful. Was not, too, the natural grief of a father made the more deep by the feeling that this was the third stage of the penalty denounced on his own sin, and that the son's death was the result of the father's crime?
2Sa_14:2
Tekoah. This town, famous as the birthplace of the Prophet Amos, lay upon the borders of the great wilderness southeast of Jerusalem. As it was only five miles to the south of Bethlehem, Joab's birthplace, he had probably often heard tales of this woman's intelligence; and, though he contrived the parable himself, yet it would need tact and adroitness on the woman's part to give the tale with tragic effect, and answer the king's questions with all the signs of genuine emotion. If her acting was bad, the king would see through the plot, and only by great skill would his heart be so moved as to three him to some such expression of feeling as would serve Joab's purpose.
2Sa_14:4
When the woman of Tekoah spake. All the versions and several manuscripts read, as the sense requires, "when the woman of Tekoah came." There is an interesting article in De Rossi, fixing with much probability the twelfth century as the date of this error. Though Absalom subsequently (2Sa_15:4) complained of the lax administration of justice in the realm, yet evidently this woman had the right of bringing her suit before the king; and we may be sure that Joab would take care that nothing unusual was done, lest it should awaken the king's suspicions. But possibly there was a want of method in judicial matters, and very much was left in the hands of the tribal officers, such as we find mentioned in Jos_24:1.
2Sa_14:7
The whole family. This does not mean the kinsfolk, in whom such a disregard of the mother's feelings would have been cruel, but one of the great divisions of the tribe. In 2Sa_14:15 she rightly calls them "the people." We have thus a glimpse of the ordinary method of administering the criminal law, and find that each portion of a tribe exercised justice within its own district, being summoned to a general convention by its hereditary chief; and in this case the widow represents it as determined to punish the crime of fratricide with inflexible severity, and we may assume that such was the usual practice. The mother sets before David the other side of the matter—her own loneliness, the wiping out of the father's house, the utter ruin of her home if the last live coal on her hearth be extinguished. And in this way she moves his generous sympathies even to the point of overriding the legal rights of the mishpachah. In modern communities there is always some formal power of softening or entirely remitting penalties required by the letter of the law, and of taking into consideration matters of equity and even of feeling, Which the judge must put aside; and in monarchies this is always the high prerogative of the crown. And we will destroy the heir also. The Syriac has the third person, "And they will destroy even the heir, and quench my coal that is left." This is more natural, but there is greater pungency in the widow putting into the mouth of the heads of the clan, not words which they had actually spoken, but words which showed what would be the real effect of their determination. There is great force and beauty also in the description of her son as the last live coal left to keep the family hearth burning. In another but allied sense David is called "the lamp of Israel".
2Sa_14:9
The iniquity be on me. The king had given a general promise to help the widow, but she wants to lead him on to a definite assurance that her son shall be pardoned. Less than this would not help Absalom's case. Instead, therefore, of withdrawing, she represents herself as dissatisfied, and pleads for full forgiveness; and as this would be a violation of the letter of the Levitical Law, in order to remove David's supposed scruples, she takes upon herself the penalty.
2Sa_14:11
I pray thee, let the king remember, etc. Thenius says that the woman plays well the part of a talkative gossip, but really she was using the skill for which Joab employed her in bringing the king to give her son a free pardon. Nothing short of this would serve Absalom, who already was so far forgiven as to be in no fear of actual punishment. It is remarkable that David does not hesitate finally to grant this without making further inquiry, though he must have known that a mother's pleas were not likely to be very impartial. Moreover, while in 2Sa_14:9 she had acknowledged that there might be a breach of the law in pardoning a murderer, she now appeals to the mercy of Jehovah, who had himself provided limits to the anger of the avenger of blood (see Num_35:1-34.). He had thus shown himself to be a God of equity, in whom mercy triumphed over the rigid enactments of law. The words which follow more exactly mean, "That the avenger of blood do not multiply destruction, and that they destroy not my son." Moved by this entreaty, the king grants her son full pardon, under the solemn guaranty of an oath.
2Sa_14:13
Against the people of God. Very skilfully, and so as for the meaning only gradually to unfold itself to the king, she represents the people of Israel as the widowed mother, who has lost one son; and David as the stern clan folk who will deprive her of a second though guilty child. But now he is bound by the solemn oath he has taken to her to remit the penalty; for literally the words are, and by the king's speaking this word he is as one guilty, unless he fetch home again his banished one. She claims to have spoken in the name of all Israel, and very probably she really did express their feelings, as Absalom was very popular, and the people saw in Tamar's wrong a sufficient reason for, and vindication of, his crime.
2Sa_14:14
Neither doth God, etc. This translation is altogether wrong. What the woman says is, "God taketh not life [Hebrew, 'a soul'] away, but thinketh thoughts not to banish from him his banished one." Her argument is that death is the common lot, and that there is no way of bringing back the dead to life. But though death is thus a universal law, yet God does not kill. Death is not a penalty exacted as a punishment, but, on the contrary, he is merciful, and when a man has sinned, instead of putting him to death, he is ready to forgive and welcome back one rejected because of his wickedness. The application is plain. The king cannot restore Amnon to life, and neither must he kill the guilty Absalom, but must recall his banished son. The argument is full of poetry, and touching to the feelings, but is not very sound. For God requires repentance and change of heart; and there was no sign of contrition on Absalom's part. The power of the woman's appeal lay in what she says of God's nature. He is not intent on punishing, nor bent on carrying out the sentences of the Law in their stern literalness; but he is ready to forgive, and "deviseth devices" to bring home those now separate from him. There is also much that is worth pondering over in the distinction between death as a law of nature, and death as a penalty. The one is necessary, and often gentle and beneficial; but death as a penalty is stern and terrible.
2Sa_14:15-17
Now therefore that I am come, etc. The woman now professes to return to her old story as the reason for her importunity, but she repeats it in so eager and indirect a manner as to indicate that it had another meaning. Instead, too, of thanking the king for fully granting her petition, she still flatters and coaxes as one whose purpose was as yet ungained. The king's word is, for rest: it puts an end to vexation, and, by deciding matters, sets the disputants at peace. He is as an angel of God, as God's messenger, whose words have Divine authority; and his office is, not to discern, but "to hear the good and the evil," unmoved, as the Vulgate renders it, by blessing and cursing. His mission is too high for him to be influenced either by good words or by evil, but having patiently heard both sides, and calmly thought over the reasons for and against, he will decide righteously. Finally, she ends with the prayer, And may Jehovah thy God be with thee! By such words she hoped to propitiate the king, who now could not fail to see that the errand of the woman was personal to himself.
2Sa_14:19
Is the hand of Joab with thee in all this? The "not," inserted by the Authorized Version, must be omitted, as it alters the meaning. The king really was uncertain, and asked dubiously, whereas the Authorized Version admits only of an. affirmative answer. David had seen the general drift of the woman's meaning, but she had involved it in too much obscurity for him to do more than suspect that she was the mouthpiece of Joab, who was standing by, and whose face may have given signs of a more than ordinary interest in the woman's narrative. She now frankly acknowledges the truth, but skilfully interweaves much flattery in her answer. And her words are far more expressive than what is given in our versions. Literally they are, By thy life, O my lord the king, there is nothing on the right or on the left of all that my lord the king has spoken. His words had gone straight to the mark, without the slightest deviation on either side.
2Sa_14:20
To fetch about this form of speech; correctly, as in the Revised Version, to change the face of the matter hath thy servant Joab, etc. The matter was that referred to in 2Sa_14:15, which the king now understands to refer to Absalom. For in the earth, translate in the land. The Hebrew has no means of distinguishing the wider and narrower significations of the word; but while the king would be flattered by the supposition that he knew all that happened in his dominions, the assertion that he knew all that was done in all the world was too broad and general to be agreeable. The Authorized Version has been misled by the thought of what an angel might know; but while it was a compliment to ascribe to the king an angel's intelligence in his own sphere, it would have been bad taste and unmeaning to ascribe to him omniscience. Nay, it is an assumption without proof that even an angel knows "all things that are in the earth."
2Sa_14:21
I have done this thing. This is an Oriental form of assent, just as we say in English, "It is done," that is, as good as done, now that the order is given. A few manuscripts, nevertheless, support a Massoretic emendation (K'ri), namely, "Thou hast done this: go therefore," etc. But both the Septuagint and Vulgate agree with the written text (K'tib), and it is less flat and commonplace than the supposed emendation.
2Sa_14:22
In that the king hath fulfilled the request of his servant. Keil concludes from this that Joab had often interceded for Absalom's pardon, and that this had made the king suspect him of being the prime mover in the affair. But this is to force the meaning, Joab now stood confessed as the person who had brought the woman before the king, and had employed her to gain a hearing. Had he been allowed to plead freely, her intervention would not have been necessary. We have seen, too, that the king's suspicions have been made in the Authorized Version much stronger than they really were. Many commentators also assume that Joab had a friendship for Absalom, but there are few traces of it in his conduct, and more probably Joab was chiefly influenced by politic motives. It was injurious to the well being of the nation that there should be discord and enmity between the king and his eldest son, and that the latter should be living in exile. The K'ri, thy servant, placed in the margin, is to be decidedly rejected, with all other attempts of the Massorites to remove little roughnesses of grammar.
2Sa_14:24
Let him turn to his own house, etc. This half forgiveness was unwise, and led to unhappy results. It seems even as if Absalom was a prisoner in his house, as he could not leave it to visit Joab. Still, we must not assume that even kind treatment would have made Absalom a dutiful son, or weaned him from his ambitions purposes. The long plotted revenge, carried out so determinately, gives us a low idea of his character, and probably during these two years of waiting, he had brooded over David's criminal leniency, and regarded it as a justification for his own foul deed. And now, when allowed to come home, but still treated unkindly, thoughts condemnatory of his father's conduct were cherished by him. It seems, too, as if a protracted punishment is always dangerous to the moral character of the criminal. And must we not add another reason? Absalom, we may feel sure, saw with indignation the growing influence of Bathsheba over the king. A granddaughter of Ahithophel, she was sure to be an adept in those intrigues in which the women of a harem pass their time; and even if, upon the whole, we form a favourable judgment upon her character, yet undoubtedly she was a very able woman, and could have no affection for Absalom.
2Sa_14:26
Two hundred shekels after the king's weight. Unless the royal shekel was smaller than the shekel of the sanctuary, the weight of Absalom's hair would be six pounds. But we cannot believe that the king's shekel was not full weight; for to imagine this is to suppose that the king had tampered with the coinage; for the shekel was a coin as well as a weight, being originally a fixed quantity of silver. As a matter of fact, David had amassed too much silver to have need of resorting to what is the expedient of feeble and impoverished princes. Nor can we grant an error in the number; for the versions all agree with the Hebrew, so that any mistake must, at all events, be of great antiquity. Josephus says that Solomon's body guard wore long hair powdered with gold dust, and undoubtedly Absalom's hair was something extraordinary (2Sa_18:9). But six pounds is so enormous a weight that it is just possible that some ancient copyist has enlarged the number, to make it accord with a legend current among the people, in which this feature of Absalom's beauty had been exaggerated.
2Sa_14:27
Three sons. Their names are not given, because they died early (see 2Sa_18:18). Of his daughter Tamar, named after her aunt, and, like her, possessed of great beauty, the Septuagint adds that she became the wife of Rehoboam, and mother of Abijah. In 1Ki_15:2 we are told that Abijah's mother was "Maachah the daughter of Abishalom;" and in 2Ch_13:2 that her name was "Michaiah the daughter of Uriel of Gibeah." We thus gather that Tamar married Uriel, and that it was the granddaughter of Absalom who became Rehoboam's queen. It is strictly in accordance with Hebrew custom to call Absalom's granddaughter his daughter, and, as Uriel was a man of no political importance, he is passed over, as the narrator's object was to show that Abijah's mother was sprung from the handsome and notorious son of David (see also 2Ch_11:20, 2Ch_11:21).
2Sa_14:29
Absalom sent for Joab. As Joab had been the means of bringing him back, Absalom naturally regarded him as a friend. But Joab had performed the former service for other reasons, and it does not seem as if he really had any affection for Absalom.
2Sa_14:30
Go, and set it on fire. The Hebrew has, Go, and I will set it on fire. Absalom represents himself as doing in his own person what his servants were to be his instruments in accomplishing. The versions, however, agree with the Massorites in substituting the easy phrase in the text. But few languages are so indifferent to persons and numbers as the Hebrew.
2Sa_14:31
Then Joab arose. This high-handed proceeding forced Joab to pay the wished for visit. But, while we cannot acquit Absalom of petulance, we must not regard his act as one of angry revenge; had it been so, Joab would have openly resented it, and he was quite capable of making even the heir apparent feel his anger. It was probably intended as a rough practical joke, which taught Joab better manners, and which he must laugh at, though with inward displeasure.
2Sa_14:32
If there be (any) iniquity in me, let him kill me. The word "any," wrongly inserted in the Authorized Version, as omitted in the Revised Version. It would have been monstrous for Absalom to profess innocence, with the murder of Amnon fresh in his memory; but the phrase, "if there be iniquity in me," means, "if my offence is still unpardoned." If year after year he was to be treated as a criminal, then he would rather be put to death at once. And Absalom's plea succeeds. Joab, who had been unwilling to visit the prisoner, now consents to act as mediator, reports to David his son's vexation at such long continued coldness, and obtains full pardon.
2Sa_14:33
The king kissed Absalom. The father's kiss was, as in the case of the prodigal son (Luk_15:20), the sign of perfect reconciliation, and of the restoration of Absalom to his place as a son, with all its privileges. But God's pardon was immediate (2Sa_12:13), while David's was unwilling, and wrung from him. The kiss, we may feel quite sure, was preceded by a conversation between David and his son, the record of which is omitted simply for the sake of brevity. Evidently it satisfied the king, and ended in the kiss which gave the son all he desired. But whatever may have been his professions, Absalom's subsequent conduct is proof that he still regarded Amnon's death as a just retribution for his conduct to Tamar, and secretly cherished a sullen anger against his father for not having punished the wrong doer himself. It was the contrast between his own five years of punishment and the mere verbal reproof which was all that Amnon had to suffer for his shameless conduct, which rankled in Absalom's mind, and gave him an excuse for finally plotting his father's ruin.
The facts are:
1. Joab, observing that the king's heart was still adverse to Absalom, devised, in order to bring him round to a different feeling, that a wise woman from Tekoah should appear before him and plead a cause.
2. The woman appears before the king, and narrates as facts certain circumstances, namely,
(1) that she was a widow, and that on two of her sons falling into strife, one slew the other;
(2) that all the rest of the family connections were urging that the survivor should be put to death, much to her grief.
3. David, touched with her story, undertakes to grant her request, whereupon the woman, recognizing the usage in such cases, desires to exonerate the king from blame in this exercise of his clemency.
4. The king giving her a renewed assurance of safety, should any reproach her for thus trading on his clemency, she again, by a reference to God's presence and knowledge, dwells on the royal promise; whereupon he swears most solemnly that the son shall be spared.
5. The woman then ventures to bring the royal concession to her to bear on the case of Absalom, by suggesting that, in granting her request as a just one, he virtually brings blame on himself for cherishing revengeful feeling against a banished one, and he one of the people of God.
6. She fortifies her argument by alluding to man's inevitable mortality and to God's way of dealing with wrong doers, namely, that he devises means of restoring the exile.
7. Reverting to her own suit, she next pretends that the people's desire for vengeance has caused the fear which prompts this her request, believing, as she does, in the king's magnanimity and superior discrimination.
8. David, perceiving that she is presenting a parabolic case, now asks whether Joab is not at the origin of it, which, with an Oriental compliment to his discernment, she candidly admits.
I. THERE IS A SHREWD OBSERVATION OF EVENTS. Joab was not a mere military man, whose range of observation was limited by his profession. He had his eyes wide open to notice, in their bearing one on the other, the various incidents in the history of Israel, embracing both the private and public life, king and people. The remark that he perceived that the king's heart was adverse to Absalom is but an index of the man's character. Some generals would simply have confined their attention to military duties, paying little or no heed to what passed in the mind of the king, and what was the effect of his attitude on the nation. The widely and minutely observant eye is a great blessing, and, when under the government of a holy purpose, is a means of personal and relative enrichment. All men astute in affairs have cultivated it with zeal, and its activity and range account in part for the superiority they have acquired over their fellow creatures. Human life is a voluminous book, ever being laid, page by page, before us; and he who can with simple and steady glance note what is there written, and treasure up the record for future use, has procured an advantage, which, in days to come, will be converted into power. "The wise man's eyes are in his head; but the fool walketh in darkness" (Ecc_2:14).
II. THERE IS A CONSTANT LOOKING AHEAD. This characteristic of Joab is seen in many instances (e.g. 2Sa_11:16, 2Sa_11:18-20; 2Sa_12:28; 2Sa_13:19). He was a man who sought to forecast the issue of events at present transpiring, or conditions that might arise to modify his plans. He seemed to see the complications that might arise should Absalom be kept in perpetual exile, both on account of his fine manly bearing being popular with the people, and of the possible strife should the king die, and the exile then return to contend with a nominee of David's. The prophetic forecast is a vision of coming reality; the forecast of astuteness is the clever calculation of the bearings of passing events on what may be, the tracking out by anticipation the working on men and things of the various forces now in operation. In so far as a man possesses this quality, he certainly is a power in society, and his opinions with reference to contingencies, and the provision wherewith to meet them, should have weight. The degree to which some men injure themselves and others because they have no prevision, no power of anticipating events, is often very painful. In so far as this kind of prevision can be cultivated in early years, apart from the cunning with which it is sometimes allied, so will be the gain for the entire life.
III. THERE IS A SEEKING OF PERSONAL ENDS COMBINED WITH PUBLIC GOOD. Selfish cunning looks on, but looks only for self, and cares not for general interests. Astuteness looks on, but seeks deliberately to combine the personal and the general good. The former may be a prominent consideration, but the latter has a real place sincerely given. In Joab we have a striking example of this. Even in the killing of Abner Joab probably felt that the presence of such a rival might bring on troubles in Israel. When, by complicity with David's sin (2Sa_11:17), he advanced his own ambition by gaining power over David, he had an idea that the country would be the stronger for king and general to be of one mind. His sending for David to conquer Rabbah (2Sa_12:26-30) promoted his own influence over the king, and at the same time gave the nation the advantage of a regal triumph. No doubt he foresaw that, as Absalom was now the eldest son, he might possibly come to the throne, and hence it was important to secure his favour by being the instrument of procuring his recall; at the same time, he saw it would be better for king and people that this family quarrel should be adjusted. There is no astuteness in pure benevolence, and there is no pure benevolence in astuteness. Its characteristic is that it uses a knowledge of men and things, and an anticipation of coming and possible events, in such a way as to secure personal interests in promoting public good. There is too much conscience for pure selfishness, and too little for pure benevolence. These children of the world are certainly wise in their generation (Luk_16:8).
IV. THERE IS A SPECIAL KNOWLEDGE OF HUMAN NATURE, AND OF THE MEANS OF ACTING ON IT. Joab knew men—their foibles and their strength. He had acquired that kind of penetration which comes of having much to do with men of divers temperaments and preferences. He knew how to touch David's natural ambition at Rabbah (2Sa_12:28-30). He understood how he would feign displeasure and sorrow at the assault which brought about the death of Uriah, and how the courtiers could be put off suspicion (2Sa_12:20, 2Sa_12:21). He knew that a story appealing to generous, magnanimous feelings would be sure to touch the king's heart (2Sa_14:2). This knowledge of men is an inestimable treasure for practical purposes. Some persons never acquire it, and consequently are at a great disadvantage in the struggle for life. Others avail themselves of it for low, cunning purposes, which are more becoming fiends than men. The astute man, whose character is toned by a moral aim, uses his knowledge to avoid some and secure the favour of others, and also to bring men round to the furtherance of the objects he has in hand. There is not in such a quality the simplicity which sometimes passes for Christian guilelessness; it may even seem, in some cases, to savour of cunning; but there are instances in which it combines the wisdom of the serpent and the harmlessness of the dove. The Apostle Paul was certainly an astute Christian. He knew men, and how to deal with them on Christian principles. His addresses before his judges and his Epistles bear witness.
GENERAL LESSONS.
1. All who wish to be effective in Christian service should endeavour to extend their knowledge of human nature; for it is said of Christ that he knew what was in man (Joh_2:25).
2. In seeking a more thorough knowledge of human nature, we should avoid the risking the habitual feeling of distrust and suspicion which many of the sad facts of life may well suggest; for our Saviour, who knew all that is in man, the worst and the best, acted in his relations to them on the principle of generous consideration.
3. We should see to it that the intellectual qualities of astuteness are allied in us with Christian qualities that will save us from low cunning and mere utilitarian motive, and make duty the guide of action.
4. It behoves us to make use of all innocent means—"wise women," if need be—parables, or direct argument, to bring others to act in accordance with the will of God.
5. In dealing with men we should endeavour to touch the better springs of action in their nature, and assume that they are prepared to do justly and generously.
Means to bring back the banished.
The woman of Tekoah showed her wisdom in very deftly blending the argument suggested by Joab with thoughts and pleadings designed to meet the successive replies of the king. To gain her point, she proceeded from the assumption of his natural sympathy with a distressed widow up to the overwhelming argument derived from a consideration of God's method in dealing with his children when they are, by reason of their sins, banished from his presence, There may seem to be a weakness in the parallel she implies between the case of her sons and the case of Absalom and Amnon, inasmuch as the death of Amnon was brought about by a deliberate design, while the death of the other was a consequence of a sudden strife; but in reality she was right. The strife of her sons was "in the field," but there may have been antecedents which led to that mortal conflict; and, so far as concerned the sons of David, it was to all intents and purposes a family quarrel, brought on by the wrong done to Absalom in the ruin of his sister, and the wise woman evidently regarded the whole affair as a "strife in the field." Provocation had been given by Amnon, and the anger of Absalom, thus aroused, occasioned his death. Amnon would not have died, but for his attack on the honour of Absalom. Two things in the final argument come home to David.
(1) The reference to the ways of God. David, as a pious man and as a righteous ruler, rejoiced in the ways of the Lord; to him they were just and true and wise; they were the professed model of his own conduct. This moral argument to a good man is perfectly irresistible.
(2) The reference to God's banished ones. David had of late been a banished one. He had known the anguish of being far from his heavenly Father, a spiritual exile, no longer permitted or inclined to the close and blessed fellowship of former times. The widow's word "banished" brought back the sad remembrance, followed in a moment by the remembrance of the mercy that had blotted out all his sins and restored him to the joys of salvation. Wise woman, thus to touch the deepest and tenderest springs of the heart! Consider what is implied in the blessed words, "He doth devise means, that his banished be not expelled from him."
I. MAN'S CONDITION BY REASON OF SIN IS ONE OF BANISHMENT. As truly as Absalom was now banished from David as a consequence of his transgressions, so man is separated from God. The information given us of the fallen angels is slight, but it amounts to this—that they are banished because of sin (2Pe_2:4; Jud 2Pe_1:6). Our first parents were banished from Paradise because of sin. Those who are not welcomed at last to heaven will have to refer the banishment to sin (Mat_7:23; Mat_25:45, Mat_25:46; Rev_21:27). The state of mankind, while sin is loved and followed, is one of alienation. The carnal mind is not subject to the Law of God. We are as sheep going astray. Apart from any positive decree, the fact of sin constitutes moral severance from God. The child wanders, heedless of the Father's love, and all the moral laws of the universe combine with psychological laws to keep him, while in that state, outside the blessed sphere of fellowship and rest. It was instinctive for Absalom to flee from the face of the king. He banished himself by his deed, and the king could not render it otherwise. It is instinctive for one in sin to rice from the face of the holy God, and the Eternal, though omnipotent, cannot render it otherwise. The constitution of nature renders it inevitable. To suppose that it is an arbitrary arrangement is to imagine an impossibility. No power can make sin equivalent to holiness, and consequently no power can confer on sin the blessedness of the Divine favour.
II. GOD NEVERTHELESS REGARDS THE BANISHED AS HIS. Absalom was the son of David, though an exiled wanderer. David felt for him the mingled sorrow and displeasure of a just and good parent. The change of character and position does not destroy natural relationship. Adam was God's wandering child when, with sad heart, he turned his back on Paradise. The prodigal son is represented as being a son, though wasting his substance with riotous living. Our Saviour, in teaching us how to pray, would have us think of God as our Father. The whole tenor of his life on earth was to cause sinful men to feel that God the Father locks on them as his, even while in rebellion against his will. Had he disowned us in this respect, there would indeed have been no hope. It is much to know, in our sins and errors and dreadful guilt, that we are God's offspring, that he has a proprietary right in us, and thinks of us as only a father can think of his children (Eze_33:11).
III. GOD MAKES PROVISION FOR BRINGING THE BANISHED BACK TO HIMSELF. "He doth devise means, that his banished be not expelled from him." Wonderful words for that age, and from a widow! The great and precious truth is the comfort of myriads all over the world, and the occasion of wonder and joy in heaven. Such an incidental statement reveals to us that the pious of Israel in those times possessed much fuller and clearer knowledge concerning God and his salvation than they sometimes get credit for, or would be inferred from the outlines of national history contained in the Bible. The history is designed to trace the great historic line along which Christ came, and the fact that God was, through the Jewish people, working out a great purpose to be gradually revealed in Christ. We are not told of all the detailed teaching of holy priests and prophets. We may fairly regard this wonderful statement of the widow as an index of truth widely possessed, distinct from the provision of such means of blessing as the brazen serpent and the cities of refuge. There is a twofold sense in which the expression may be understood.
1. God provides means for the redemption of the world. The Mosaic economy was, in some of its institutions, a shadow of the provision that centres in the cross of Christ. Our salvation is of God. If he does not find means to cover sin and influence our evil hearts, there is no hope. We cannot, and are unwilling. He deviseth means (Joh_3:16). There is an intimation of the wisdom requisite. Sin produces such confusion in the moral sphere, and runs so against the order of government, and lays so strong a hold on the human heart, that only infinite wisdom could find out the way by which we might come back to God. Hence the atoning sacrifice of Christ, the gift of the Holy Spirit, the appointment of faith as the condition and of preaching as the instrumentality, are all ascribed to the wisdom and goodness of God. It is by the Church thus saved that the wisdom of God is revealed to all ages (Rom_3:23-26; Rom_4:16; Rom_8:14; 1Co_1:21-30; Eph_3:10).
2. God provides means for the restoration of those who backslide from him. By chastisements, by the voice of prophets and conscience, by the pleading of the Spirit, by the varied events of providence causing the erring child to feel how evil and bitter a thing it is to depart from God, he opens a way by which they are brought back again. David knew this. "He restoreth my soul" (Psa_23:3). How wonderfully wise and gentle these means often are is well known to many who once were as sheep going astray, and had lost the blessedness of fellowship formerly known.
"Return!… O chosen of my love!
Fear not to meet thy beckoning Saviour's view
Long ere I called thee by thy name, I knew
That very treacherously thou wouldst deal;
Now I have seen thy ways, yet I will heal.
Return! Wilt thou yet linger far from me?
My wrath is turned away, I have redeemed thee."
IV. GOD'S WAYS IN DEALING WITH HIS BANISHED ONES ARE A MODEL FOR US. The wise woman had spoken of the ways of God with his banished ones in order to induce David to follow in the same course with respect to Absalom—the implication being that, when once a good man is reminded of the ways of God, he will without further urging act in the same manner. The parallel between the relation of Absalom to David and the relation of a sinner to God may not in every detail be perfect; but there being a resemblance in the substantial facts—banishment of a son because of high-handed deeds of wrong—it follows that there should be a resemblance, in the bearing of the earthly father king to his son, to that of God to his sinful child. The two features of God's bearing toward his own are:
(1) He does not take away life; but
(2) devises means by which those who deserve to die are brought back to him (2Sa_14:14).
The reference evidently is not to the legal code, which in several cases recognizes capital punishment for certain offences, for ends civil and social, but to the general principle and method of God's dealing with sinful man in his highest relations to himself. He desireth not the death of the sinner, and therefore he, speaking after the manner of men, finds out some way of bringing about a restoration to favour consistent with his own honour and the claims of righteousness. In the New Testament this example is set forth in strong and varied terms (Mat_5:43-48; Mat_6:14, Mat_6:15; Eph_4:31, Eph_4:32). The fact that there is a model in God's bearing toward us is only half the truth. It is our duty and privilege to act according to it. It is not enough to be kindly disposed. We are to "devise devices"—take the initiative—in seeking to restore those who may have done wrong and merited our displeasure. This is the hard lesson taught by Christ, which even his own people are so slow to learn. When will Christians be as Christ was and act as Christ did? It is often easier to sing hymns, hear sermons, and bow the knee in prayer.
GENERAL LESSONS.
1. The proper course for the poor and sorrowful and oppressed is, after the example of this widow, to have recourse to him who sitteth as King in Zion; for his ear is ever open to their cry, and there is an open way of access to his throne.
2. In all our approaches to the supreme throne we may, with more confidence than was displayed by this widow in David, act on the assumption of a mercy and wisdom that never fail.
3. It is not only a solace to the weary heart, but a sure means of help in our domestic cares, if we bring them before the notice of our God.
4. We see how often the best and most exalted of men, in their conduct and feelings, come far short of the character they should manifest, and how they may require even the teaching which comes from the spirit and deeds of the poor and troubled to raise them to a higher level of life.
5. It is possible for good men to be kind and generous towards others, and at the same time be unaware, till forced to see it, that there are features in their personal conduct day by day not in accord with the general generosity which they recognize and display.
6. We need to be reminded that the death of those we have cared for, should it come about while we are not acting kindly toward them (2Sa_14:14), is an unalterable event, a change which renders acts of kindness impossible—as water spilt on the ground cannot be gathered up again; and consequently we should seize passing opportunities of blessing them.
7. The sinful state of man is as unnatural as is exile to a king's son, and should ever be so represented (Isa_1:2, Isa_1:3).
8. All thanks and praise are due to God, in that he needed not any one to procure our restoration; all is of his own eternal love and free grace.
9. We should distinguish between the human setting of a truth and the truth itself. To "devise a means" is a human way of expressing the truth that God, from the beginning, before the foundation of the world (Eph_1:4; Rev_13:8), ordained and arranged for our salvation, but that we see the prearrangement coming into form subsequent to the advent of sin, and think of it as being devised to meet that event after its occurrence. We say, "the sun rises," but it does not. Our forms of expression consequent on the appearance of things to us is not the exact utterance of absolute truth.
10. The force of a Divine example, when brought to bear on men who recognize the government of God, will often compel conviction when other means fail.
2Sa_14:21-33
1. David, referring to the promise he had made, sends Joab to bring Absalom from Geshur, Joab expressing in lowly form his thanks for the king's gracious attention to his request.
2. On Absalom's return he is ordered to abide in his own house, and not to see the king's face.
3. The personal beauty of Absalom is famous throughout Israel, and of his four children the only daughter is also reputed to be fair.
4. For two years Absalom remains in Jerusalem without seeing the king, whereupon he becomes dissatisfied, and sends to Joab, hoping, to send him to the king.
5. Joab, for some unexpressed reason, declines to give heed to the message, and, as a consequence, Absalom orders his field of barley to be burnt.
6. This event bringing Joab to him, Absalom remonstrates with the king through him against this semi-imprisonment, and demands to see the king.
7. The king yielding to the request, Absalom presents himself, and receives his father's kiss. Whatever may have been the secret causes operating on both sides, the course of the narrative clearly shows us that, although Joab seemed to have gained his point through the wise woman of Tekoah, yet the restoration of Absalom to his father's love and confidence was not perfect. There are, in the account here given of the relation of David to his son, illustrations of several important truths or recurring incidents of human life.
I. CONCESSIONS WITH RESERVATIONS. In the interview with Joab (2Sa_14:21, 2Sa_14:22) David distinctly intimated to him that he had "done this thing"—consented to Absalom's return in consequence of having been caught within the coils of the parabolic pleadings of the wise woman whom he had employed for that purpose. Apart from the force of the argument, the king was no doubt willing in some degree to comply with the request of so influential a man, especially as he knew more of his own life than was comfortable to reflect upon. Joab regarded it as a work of special grace that his wishes were thus considered; and most probably he went to Geshur to fetch Absalom, with cheerful expectations of a speedy removal of family difficulties. But although the king kept the letter of his concession in Absalom's permitted return, it is evident that he either repented of his original decision or had made, when giving it, a private reservation that, though returned, he should not give him a hearty welcome. Both Joab and Absalom (2Sa_14:24) appear to have reported themselves at the king's house, in expectation of full restoration, for he "returned to his own house." Such concessions as this are valuable in so far as they confer privileges otherwise not attainable, but they lose much value in being extracted by pressure and especially by the reservation which becomes subsequently known. It had been well, perhaps, had conditions been stated from the first. If possible, our agreements and promises should be expressed in terms that cover all we think and intend. The mutual confidence of society depends on the cultivation of frankness and candour. The first inconvenience is the least. The promises of God are "yea and Amen." There is no disappointing reservation for us when we arrive at the palace of the great King.
II. EMBARRASSMENTS OF PATERNAL CONDUCT. Great consideration is due to David when we endeavour to form an estimate of his conduct. His position, brought on, it is true, by his own sad sin, was most perplexing. On the one side there was
(1) the very natural and great displeasure against a son who could cherish revenge for two whole years, and then presume to take upon himself the vindication of justice, thus reflecting on royal authority;
(2) the absolute need of chastisement for a young man of violent spirit and haughty temper;
(3) the importance of maintaining influence over the people by not seeming to palliate the violence of his own family;
(4) the temptation to which so handsome and attractive a young man would be exposed were he to be prematurely welcomed into society again;
(5) the secret influence of his favourite wife, Bathsheba, who could not but remind him of the claims on the succession of the son specially named by the prophet as "beloved of the Lord" (2Sa_12:24, 2Sa_12:25).
Then on the other side there was
(1) his natural yearning over a hitherto favourite son, the more so as he feared lest he should fall a victim to evil ways;
(2) Joab's evident interest in Absalom, and the expediency of conciliating so powerful a man;
(3) the near connection of Absalom with the tribe of Judah, and the danger of raising up a party should there be an appearance of harshness;
(4) the remembrance of the unqualified promise virtually given to the wise woman of Tekoah, that he would regard God's mercy to his banished ones as his model;
(5) the reflection that, after his own dreadful sin in the case of Uriah, God had restored him to personal favour. Under some such conflicting influence David could not grant all that was desired. Happily modern parents have not to decide on the doom of fratricides; but troubles do arise which place them in most embarrassing circumstances. Much charity is needed in our judgments on the action taken in cases of difficulty. There is much unknown to the outward observer. It is important, in all these times of perplexity, to cast our care on the Lord, and seek the special guidance which he has promised. Divine influence alone can keep us from being unduly biassed in either direction. Our decisions may mean perpetual weal or woe to children.
III. THE DISCIPLINE OF PARTIAL PRIVILEGE. It is a severe but wholesome discipline for Absalom to be kept two years without full restoration. Possibly David may have ascertained from others that his temper was not much improved, and that he did not show the signs of penitence or regret becoming one who looked for full restoration to paternal favour. Then, also, David could not but remember that, with his own restoration to God, there was attached a temporal chastisement, which, while it did not touch the reality of the Divine forgiveness, was designed for public good; and possibly he may have thought that the privilege of returning to Jerusalem only might be accepted as a sign of actual personal forgiveness, and at the same time put Absalom under wholesome restraints. This kind of discipline does exist in human affairs and in Church life. Children and men are caused to feel that some inconvenience has resulted from their conduct, even though they are no longer punished. In so far as we fall in with the natural or designed tendency of this discipline, we may turn its annoyances into a means of recovery from the moral failings which have been our bane.
IV. THE PERILS OF PERSONAL ATTRACTIONS. The beauty of Absalom is referred to in such a way as to suggest that he was not only aware of it, but that it exercised a fascinating influence over others, and tended to gather around him persons likely to be influenced by personal appearances, and therefore not the most helpful to one who needs the stimulus and support of high moral principles. Personal beauty is a gift of God, and, were not sin in the world as a disturbing element in the physical and moral development of the human race, the probability is that the average beauty of form and expression would equal or surpass what is now regarded as exceptional. Unfortunately, it is sometimes allied to a vain and frivolous spirit, and in that case it becomes a snare. There are instances in which beauty has been associated with the devout earnest spirit of religion, and has been made tributary to obtaining a hallowed influence over others. Special prayer and strong safeguards are required for our sons and daughters whoso personal attractions may lay them open to the flatteries and friendships of the unwise and unholy.
V. THE INTIMATIONS OF DANGEROUS TENDENCIES. It was natural for Absalom to be restless under the restraint of two years, though, had his spirit been very lowly and penitent, he would have kept it within due limits. The treatment of Joab was an intimation that the daring temper which slew Amnon was still there. He who could set a field of barley on fire in order to get his messages attended to was capable, unless the tendencies were checked, of producing a more serious conflagration. The presence within a young man of strong passions, a violent temper, a hatred of restraint or love of pleasure, is a sign of danger. It is in the nature of forces to work their way outward. If we say, "the child is father to the man," we may also say that the moral forces within are the creators of the life without. Unless strong counter-influences are brought to bear to neutralize their action or to extirpate them, they will gain power by being daily cherished, and a free, jovial, handsome Absalom may become the notorious rebel, whose hand turns against his own father. Human life exhibits such developments still. Young men should interrogate their own nature, and fairly face the moral dangers that may lie there, before their power renders introspection and suppression difficult if not impossible. Those who have charge of the young should note signs of struggling forces, and adapt the moral education according to the individual requirement.
(JERUSALEM.)
2. In Joab "the son of Zerniah" (2Sa_3:39) we see that a man may promote another's interest out of regard for his own (2Sa_3:22-30; 2Sa_11:16-21). "He may have been induced to take these steps by his personal attachment to Absalom, but the principal reason no doubt was that Absalom had the best prospect of succeeding to the throne, and Joab thought this the best way to secure himself from punishment for the murder which he had committed. But the issue of events frustrated all such hopes. Absalom did not succeed to the throne, Joab did not escape punishment, and David was severely chastised for his weakness and injustice" (Keil). "Joab formed a project by which the king, in his very capacity of chief judge, should find the glimmering fire of parental love suddenly fanned into a burning flame" (Ewald).
3. In the "wise woman" of Tekoah we see that skilful persuasion may so work upon natural feeling as to induce a course which is neither expedient nor just. The cleverness, insight, readiness of speech, tact, boldness mingled with caution, and perseverance, which she displayed (under the direction of Joab, who perhaps "stood by at some distance whilst she addressed herself to the king," 2Sa_14:21) are remarkable. Such qualities may be employed for a good or an evil purpose. In contrast with the reproof of Nathan, her persuasion
(1) was inspired, not by God, but by man;
(2) was addressed, not to conscience, but to pity and affection;
(3) aimed, not to manifest the truth, but to obscure it;
(4) and "to give effect, not to the convictions of duty, but to the promptings of inclination" (Blaikie);
(5) sought to do this, not sincerely and openly, but insincerely and insidiously;
(6) and not by proper motives alone, and honest, though unpleasant speech, but by improper motives and "with flattering lips;" and
(7) produced, not a beneficial, but an injurious effect. In her persuasive address we notice, more particularly—
I. AN AFFECTING BUT FICTITIOUS APPEAL. (2Sa_14:4-11.) "And the woman of Tekoah came to the king," etc; making her appeal for help in an acted parable, like that of Nathan (2Sa_12:1-4). "Parables sped well with David; one drew him to repent of his own sin, another to remit Absalom's punishment" (Hall). This parable of the hapless son, or the avengers of blood, was intended, adapted, and employed:
1. To excite compassion toward the unfortunate: a son who had slain his brother "unawares" Num_35:11) in the field, and whose life was imperilled by the avengers, "the old family" (Num_35:7); and his widowed mother, whose only stay and comfort he was, whose "live coal which is left" would be quenched, and whose husband's "name and posterity" would be destroyed. "The power of the discourse lies in the fact that they are represented as already doing what their words show to be their purpose."
2. To procure protection against the avengers; who, according to ancient custom, sought to take his life (2Sa_3:22-30); their conduct being portrayed as persistently pitiless (Num_35:11), "and actuated, not so much by a wish to observe the Law, as by covetousness and a desire to share the inheritance among themselves" (Kirkpatrick); obscurely suggestive of the hostility exhibited toward Absalom. "Her circumstances (as a widow and living at some distance from Jerusalem, which rendered the case difficult to be readily inquired into), her mournful tale, her widow's weeds, her aged person, and her impressive manner, all combined to make one united impression on the king's heart" (A. Clarke). "In all this she intended to frame a case as like to David's as she could do; by determining which in her favour, he might judge how much more reasonable it was to preserve Absalom. But there was a wide difference between her case and his, however plausible soever their likeness might appear" (Patrick).
3. To obtain assurance of preservation from the king; which was given at first as an indefinite promise (Num_35:8), afterwards (through her importunity) in a more definite engagement (Num_35:10), and finally confirmed by an oath (Num_35:11). "Had David first proved and inquired into the matter which with cunning and deceit was brought before him, he would not have given assurance with an oath" (Schlier). "We should learn from David's example to be more guarded over all our feelings and affections, even such as are in their proper degree essential to a religious character" (Lindsay). "Neither shalt thou countenance a poor man in his cause" (Exo_23:3).
II. AN EFFECTIVE BUT FALLACIOUS ARGUMENT (Num_35:13, Num_35:14); based upon the assumed resemblance between the case of the hapless son, of whom she had spoken, and that of Absalom, to whom she alluded as fully as she might venture. For her appeal had "a double sense," or twofold purpose—one clear, immediate, feigned, subordinate; the other dark, ultimate, real, supreme; and to the latter she now comes. "And why dost thou think [devise] such a thing as that of which I am now permitted to speak] against people of God? And by the king's speaking this word ['As Jehovah liveth,' etc; Num_35:11] he is as one that is guilty [or, 'self-condemned'], in that the king does not bring back his banished one." "My banished one!" he must have thought, as the main object of the woman's appeal flashed upon him. But she went on: "For we must die ['shall surely die,' Gen_2:17], and are as water poured out on the ground that is not gathered up. And God takes not away a soul [nephesh, equivalent to 'individual life'], but thinks thoughts [devises devices] to the end that he may not banish from him [utterly] a banished one." She thus sought to persuade the king to recall his son by:
1. The obligation of his oath, in which "he had acknowledged the possibility of an exception to the general rule of punishment for murder;" sworn to save her son, who had killed his brother under severe provocation; and was consistently bound to spare and restore his own son in similar circumstances. But the difference between them, here kept out of view, was fatal to the argument. Absalom's crime was deliberately planned, executed by his servants under his order, and seen by many witnesses.
2. The welfare of the people of God, involved in the preservation and return of the heir to the throne. Although the king's sons and the whole court were against Absalom (Gen_2:7), a large party of the people was in his favour. But the general welfare would have been more promoted by his just punishment, or continuance in exile, than by his restoration, as the subsequent history shows.
3. The mortality of men—the inevitable and irreparable decease of Amnon, Absalom, the king himself; the consideration of which should induce compassion and speedy help, lest it should be too late. But "even compassion, amiable as it is, will not justify our violation of the Divine Law, or neglecting the important duties of our station" (Scott).
4. The clemency of God; in forbearance and long suffering toward sinful men, and devising means for their restoration to his presence; such as David himself had experienced (2Sa_12:13; Psa_51:11). His example should be imitated. But his forbearance is limited—he pardons only those who repent, and punishes the guilty; and for the king to spare the guilty on insufficient grounds, or pardon the impenitent, would be to harden the wicked in their wickedness, and to act contrary to the purpose, for which he is made "an avenger for wrath to him that doeth evil." The reasons assigned, though excellent in themselves, were inapplicable and fallacious. The noblest truths may be perverted to a bad purpose. A weak argument appears strong to one who is already disposed to accept its conclusion; and is a sufficient excuse for a course which he is inclined to pursue. By the manner in which her words were received by the king, the "wise woman" perceived that her point was practically gained; enough had been said, and leaving it to work its effect on his mind, she returned to the ostensible occasion of her petition for help; and "now she would go home happy (she said), as if this reference to the king's behaviour had been only the casual chatter of a talkative woman" (P. Thomson).
III. AN APPROPRIATE BUT FLATTERING APOLOGY for intrusion on the king (Gen_2:15-20); expressive of:
1. The anxious fear and hope with which she had been impelled to make her request (Gen_2:15).
2. The joyful anticipation and grateful assurance of rest which she now felt (Gen_2:16, Gen_2:17).
3. Devout admiration and praise of the king, on account of his wisdom in judgment; with a prayer for his prosperity: "May Jehovah thy God be with thee!" Fully acknowledging that, as the king surmised, she had acted under the direction of Joab," in order to bring round the face [aspect] of the matter" (to alter Absalom's relation to his father), she again commends the discernment of the king: "My lord is wise," etc. (Gen_2:18-20). "When we are most commended for our discernment we generally act most foolishly; for those very praises cloud and pervert the judgment'" (Scott). "And the king said unto Joab, Behold now, I have done this thing: go and bring the young man Absalom back" (Gen_2:21). "The feelings of the father triumphed over the duty of the king, who, as supreme magistrate, was bound to execute impartial justice on every murderer, by the express Law of God (Gen_9:9; Num_35:30, 81), which he had no power to dispense with (Deu_18:18; Jos_1:8; 1Sa_10:25)" (Jamieson). Although neither the end of the woman's address nor some of the means are employed can be approved, yet much may be learnt from it concerning the art of persuasion; e.g. the importance of
(1) knowing the c