A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 13
2 Sam. CHAP. XIII.
THIS Chapter gives a Narrative how God's Juſtice (which ſeemed to ſleep a while after the death of the Child begotten in Adultery,) now awakeneth, and ſhews it ſelf in the Temporal puniſhments of David's foul offences, of his Adultery and Murther retaliated upon him by the Adultery and Murther of his Eldeſt Son Amnon.
Firſt, in General, Remarks are,
Firſt, The Lex talionis, Divine Juſtice obſerved here, in Writing David's Sin upon his Puniſhment. As David had committed Adultery, made Ʋriah drunk, and then murthered him, ſo his Eldeſt Son Amnon committed Inceſt, is made drunk by Abſolon, and then is murthered.
Remark the Second, From the general proſpect of this Chapter, Lavater noteth excellently from thoſe three Names here mentioned: Amnon ſignifies Stable and Faithful, Tamar, the Palm-Tree, and Abſolon, his Father's peace; but not one of them anſwered their own Names; niſi per Antiphraſin, unleſs by contraries. Fallitur Augurio ſpes bona ſaepe ſuo.
Names and Natures do not always agree. Now to the particular parts of this Chapter, and firſt, the Adultery or Inceſt of Amnon: the Remarks are,
Firſt, The Agent was Amnon David's firſt born, Chap. 3.2. who luſted after his Siſter (a Virgin) ſo violently, that he fell ſick upon it, becauſe he could not accompliſh his luſtful deſires, v. 1, 2.
N. B. The reaſon of his ſickneſs is rendred by ſome to be this; The Affections are placed in the groſſeſt part of Man's mind, which hath the greateſt affinity with the Body, and thence it is that the vehemency of the Affections (both thoſe call'd Iraſcible, and thoſe call'd Concupiſcible in Philoſophy) do ſo powerfully produce ſtrange Diſtempers in the Body.
The Second Remark is, The Patient Tamar, a fair Woman whoſe Beauty was the bait of Amnon's Luſt, yet his Sister by the Father's ſide, tho' Abſolom's Siſter both by Father and Mother, Chap. 3.3. This Daughter of David, and (for any thing we find to the contrary) the King's only Daughter, and being a Beautiful Virgin, was ſtrictly kept in from gadding abroad, leſt Dinah's danger, Gen. 34. ſhould thereby entangle her: No doubt but this precious Jewel, this ſparkling Diamond, David's deareſt Darling went always well attended, when her occaſions call'd her from home. This daily diligence of guarding her, made Amnon deſpair of ſatisfying his luſtful deſires, and therefore lay he down broyling upon the Gridiron of his own unbridled Concupiſcence.
The Third Remark is, The Inſtrument uſed for Amnon's eaſe, v. 3, 4, 5. Satan ſoon found him out a Broker to bring him out of his Mulligrubs, namely his Couſin Jonadab, of a Serpentine ſubtilty, ſo a fitter tool for that old Serpent the Devil to work with: He being Ingenioſe Nequam, Wittily Wicked, pumps out of Amnon the cauſe of his paleneſs, and drooping ſo unlike a King's Son, who well cannot have diſcontent, ſaying [Wilt thou not tell me] thy Friend, who can both keep Counſel and give Counſel? Amnon anſwers [I love Tamar my Brother Abſolon's Sister] he ſaith not [my Sister] for ſhame, as he did after to David for obtaining his ends without ſuſpicion, v. 6. but here minces the matter of love to an half Sister; now Jonadab gives his peſtilent Advice: A Friend, and no Friend; had he been a Friend indeed, he would have told him it was his Temptation, and that he ought to deſire nothing below the Dignity of a King's Son, &c.
Menedemus (that Pagan Philoſopher) could give better Advice to Antigonus, when Invited to a place where a notable Harlot was preſent to tempt him: He gravely bid him [Remember thou art the Son of a King,] and do nothing unbeſeeming that Royal Dignity: But this pernicions Iſraelite (who therefore ſhould have known better things than poor Pagans) indulges his unlawful luſt to ſo near a Relation, whom the light of Nature ſhould not have permitted him to vitiate, yet he bids him diſſemble a ſickneſs, and a ſtomach ſo ſqueamiſh, that could take nothing but of Tamar's dreſſing.
The Fourth Remark is, King David's conſent thus far to gratifie this curſed deſign, as to bring the Tempter and the Tempted together, v. 6, 7, 8, 9. Amnon lays him down in his diſſembled ſickneſs, tidings hereof are told to David, who (fearing to loſe him as he had lately loſt his Child in Adultery) went to viſit him, of whom Amnon asked, that he would ſend his Sister Tamar to dreſs him two Cordial-Cakes, Diſhes ſuitable to his languiſhing appetite: 'Tis a wonder ſo Sagacious and Prudent a Prince, and Wiſe with the Wiſdom of an Angel of God, Chap. 14.20. could not penetrate through this pretence, and ſuſpect an evil intention in ſo unuſual a Petition: But the Guileleſs Father, (ever too fond of his Children) feared no guile in his Eldeſt Son, whom he was loth to loſe for want of gratifying in ſo ſmall a requeſt; but principally it muſt be aſcribed to God's Providence which blinded David's mind, that the threatned Judgments might be brought upon him. David's wiſdom being now aſleep in his Holy Breaſt, he ſends his Dear Daughter, like an Heifer to the Slaughter, or rather like an Innocent Lamb, to the very Jaws of a moſt Ravenous Wolfe. Which could not but greatly grieve all the Veins in David's Heart, that his Dear and Only Daughter and Darling ſhould fall into miſchief, only by obeying her Father's Command.
The Fifth Remark is, The manner of Amnon's Defiling his Siſter Tamar, ver. 10, 11, 12, 13, 14. Wherein Mark
Firſt, Tamar comes, and though a King's Daughter, diſdains not to dreſs this deſired Diſh with her own hands. We read how Rebecca was a dainty Cook, Gen. 27.17. and ſo was her Mother Sarah before her, Gen. 18.6. And this very Bathſheba (in her Leſſon to Lemuel her Son Solomon) makes Good Houſewivery the Praiſe and Property of a Good Wife, Prov. 31.13, 19, 21, 22, 23, 24, 27, &c. Theſe are good Preſidents for Great Ladies in our times, not to think themſelves too good, or too great for ſuch Acts of Houſewivery.
Mark Secondly, Amnon was not private enough for his impious project in his Couch-Chamber where his Attendants were about him, ſo refuſed to taſte of Iamars Dainties (which ſhe had poured out of the Frying pan into the Diſh) in ſo publick a place, but he muſt have her to bring them after him into his private Bed-Chamber; having more mind to feed on thoſe Murdering Morſels of Iniquity, which are ſpiced with the wrath of God, Job. 20.23. To ſatisfie his Luſt, rather than gratifie his Palate.
Mark Thirdly, No ſooner had Amnon obtained ſecrecy for his villany, but firſt he took hold of her, and ſaid, [Lie with me, my Siſter?] trying what fair means would do; but ſhe refuſed, endeavouring to diſſwade him from his wicked deſign by many mighty Arguments; had not his Luſt made him both Blind and Deaf.
N. B. As Firſt, She calls him Brother, which Title ſhould have charm'd him from his wickedneſs, ſeeing the Light of Nature teacheth to abhor ſuch Inceſt. How was Amnon's Face ſteel'd with Impudency, in his ſaying, [Lie with me my Siſter.] Tamar's Modeſty was more, ſaying, [Nay, my Brother,] thou ſhould not only abominate ſuch Ʋnnatural Pollution, but thou ſhould, as my Brother, protect me againſt any other Stranger, in caſe they ſhould violently attempt ſuch a villany.
Her Second Argument was, 'Tis a great Vice To Intice me, but a greater Villany To Force me againſt my will, and ſo to bereave me of my Virginity, which I value as my chiefeſt Honour and Ornament.
Her Third Argument was, No ſuch Inceſtuous Rape ought to be done in Iſrael, an Holy People, among whom God's Law puniſheth ſuch Sinners with Death, Gen. 34.7. Levit. 18.8, 9. Deut. 22.29.
Her Fourth Argument was, [Do not this Folly.] Tho' thou haſt been crafty in contriving this opportunity, yet this Act is Sublime folly and madneſs in thee, who may have thy choice of Wives with their Love and liking, yea and both with the Lord's and thy Father's alſo.
Her Fifth Argument was, If thou Raviſh me, I ſhall be aſhamed to ſhew my Face in any place or company where I come.
Her Sixth Argument was, And as for thee, thou'lt be look'd upon as one of the Fools of Iſrael, a ſtigmatized Fool, unfit to ſucced ſo Pious a Father in the Government of the Kingdom, who cannot Govern thy ſelf.
Her Seventh Argument was, [Speak to the King and he will not withold me from thee.] ver. 13. This ſhe ſpake in her exigency, either as one Ignorant of God's Law, which forbids ſuch Inceſtuous Marriages; or as one that did uſe any Argument to make a preſent eſcape out of his violent hands, ſeeing that Legal Doubt might be decided afterward.
N. B. Thus the Modeſt Virgin did what ſhe could do to preſerve her Virginity, but Surdo fabulam, Amnon being Drunk with Luſt, turned the deaf Ear to all theſe her moſt Strenuous Arguments; and his violence of unruly concupiſcence being too ſtrong for either her Verbal Rhetorick, or her Perſonal Reſiſtance, he committed a Rape upon her, ver. 14. But why did ſhe not cry out as the Betrothed Damoſel did? Deut. 22.26. Peter Martyr Anſwers thus, That ſhe probably cryed out, and there was none to deliver her, as in that caſe, ver. 27. The Judgment of charity commands us to believe it: For there was none to hear her, as there was none to help or deliver her; yet God himſelf bears witneſs there, She cryed out.
The Sixth Remark is, The Event of this Rape both as to Amnon, as to Tamar, as to Abſolom and as to David.
Mark (1.) Amnon's unlawful Love, or lawleſs Luſt was turned into moſt bitter hatred, ver. 15, 16, 17, 18. This he demonſtrated,
Firſt, By now Loathing her, as much as ever he had Loved her, and Luſted after her. Why he did ſo ſome wonder, ſeeing Shechem loved Dinab with his Soul-love after he had Defloured her by Force alſo, Gen. 34.2, 3, &c. Learned Men render theſe Reaſons, (1.) She had reproached him for a Fool. (2.) He was in horrour of Conſcience by the guilt of his ſin, and fear of ſhame. But (3.) 'Twas the providence of God, to puniſh ſhort pleaſure with long pain; for by this means, and
Secondly, By His thruſting her out of doors by force, (after he had ſatisfied his Luſt,) his wickedneſs was made publick, and a way prepared for the ſucceeding Tragedies, which were a juſt judgment of God upon Amnon, and upon David himſelf.
Mark (2. The Event as to Tamar now Defloured and Bereaved of her Virginity by Force,
Firſt, Though Auſtin ſaith, Invita Virgo vexari poteſt, Violari non poteſt, A Virgin Forced, may be vexed, but cannot be violated: And Jerom, Corpora Sanctarum mulierum non vis maculat ſed voluntas, 'Tis not an over-powering violent compulſion, but a free and willing conſent that polluteth the Bodies of Holy Women. Yet a Raviſhed Tamar cannot but be aſhamed to ſhew her Face to any perſon ever after, therefore ſhe complains [Whither ſhall I cauſe my ſhame to go?] v. 13.
Secondly, She was greatly grieved with his ſudden hating her, and ſaying to her, [Ariſe, be gone,] v. 15. when himſelf had thrown her down by his greater ſtrength, otherwiſe there had been no need of her ariſing: And if the Relation of a Brother did not, yet his allaying his own Luſt upon her, might have obliged him to have allayed her Grief a while, and not immediately in ſo moroſe a manner bid her [Be gone.] Hereupon ſhe anſwered, [There is no cauſe,] ver. 16. of adding this Inhumanity to thy preſent Impiety: [This evil is greater than the other] which ſhe might truly ſay in divers reſpects, for though it was a foul and filthy fact, yet it proceeded from Natural Concupiſcence, allured by the Bait of Beauty; but this ſudden expulſion was moſt barbarous Cruelty, to expoſe her after private Abuſe, ſo ſoon unto publick contempt; as if ſhe had been the enticing Strumpet, or at leaſt conſenting to it: That was done in the Heat and Heighth of his Flagrant Luſt, but this is done in Cold Blood to make her an open ſcandal, both to God and to his People; more eſpecially to the Royal Family ſtained hereby in their Reputation. But
Thirdly, That which afflicted her moſt of all was that inexorable Amnon call'd his Servant (for wicked Maſters will not want wicked Servants to humour them in their wicked works) to Thurſt her out of doors by force, ver. 17, 18. Thus this Royal and Vertuous Virgin was abuſed both by the Maſter in Forcing her to part with her Virginity, and then by the Man (as bad as the Maſter) to pack her out of doors, &c. This Affront was unbearable, being alſo ſenſible, what a cordolium this would be to her good Father David, who had brought her into thoſe Bryars by ſending her to Amnon, and what an high provocation it was to prove to her own Brother Abſolom who would ruminate Revenge, &c.
N. B. This confluence of miſchiefs, and complication of maladies and miſeries, made miſerable Tamar [Put Aſhes upon her Head, and Rend her Royal Garment, and laid her Hand upon her Head, and walk endways crying,] ver. 19. all which were demonſtrations of her deploring the loſs of her Virginity: This rending her Raiment was a real ſign of her ſorrow, Job. 2.12, 13. Jerem. 36.24. Ezek. 37.30. Joſh. 7.6. and 2 Sam. 12, &c. Yea through the greatneſs of her grief ſhe did not only rend her Embroidered Garment (to ſhew how her Virginity had been rent from her by force,) but alſo Laid her hand on her Head,] to hide her Face, (that ſeat of ſhame-facedneſs,) that none might ſee her, Jerem. 2.37. as if aſhamed to ſhew it; yet all along in the open Streets (as Chryſoſtom ſaith) ſhe exclaimed againſt Amnon, crying that he had Raviſhed her; leaſt ſhe ſhould be thought to have been thruſt out of Doors for an Impudent Harlot.
Mark (3.) The Event as to Abſolom, ver. 20, 22. to whom ſhe made her immediate application, rather than to her Father David, againſt whom probably ſhe was not a little incenſed, for ſending her to Amnon's Houſe, whereby he had uncautelouſly occaſioned all her calamity.
N. B. But ambitious Abſolom (who was her own Brother both by Father and Mother) had no hand in this Ʋnhappy Act, and did ſincerely Sympathize with her in her ſad circumſtances; ſaying to her,
Firſt, [Hath Aminon been with thee] He calls him Aminon for contempt, for Amnon ſignifies Faithful, but Aminon an Artiſt in the Black Art taught in the Devil's School, &c. And [Been,] for [Lien] with thee; a modeſt expreſſion of an immodeſt Action.
Secondly, [But hold thy peace, my Siſter, he is thy Brother:] So had leſs cauſe to ſuſpect him, therefore none can blame thee for being alone with him: Or thy blazoning his faults, will be a blot to our whole Family. Hence it is more probable that Tamar did not make an open out-cry of the fact to thoſe ſhe paſſed by in the Streets, (according to Chryſoſtom's opinion above mentioned) but all along concealed it; ſave only what calamity (in the General concurring Circumſtances) might diſcover to have befaln her, yet ſhe had not revealed it in particular until ſhe came to Abſolom, who made enquiry into the cauſe of her out-cry, &c.
Thirdly, He comforts her by bidding her not grieve too much for that which is now done, and cannot be undone; ſeeing it was forced upon thee, and done againſt thy will, all men will excuſe thee: That which cannot be cured muſt be endured: What is paſt cure, muſt be paſt care too: We muſt make the beſt of an ill matter as we can: Thou canſt not expect relief by thy complaints to the King, ſeeing Amnon is as near and dear to David as thou art, though his only Daughter, yet he is his Firſt born Son, Heir apparent to the Crown; ſo ſuch a fond Father (as he is to us all) will not right thee upon him.
N. B. With ſuch like conſolatory ſpeeches Abſolom ſo far did Temper his Siſter Tamar's ſorrow, that ſhe was content to live in his Houſe like a deſolate and diſconſolate Widow, in ſecrecy and retirement; no Noble Blood of her Rank ſeeking to Marry her, but lived in ſolitude all her Life.
Fourtly, Though Abſolom thus pacified his Siſter Tamar's grief, yet hated he his Brother Amnon for his abuſe of her with an Habitual hatred, ver. 22. neither debating with him about it, nor threatning him for it, but made as if he had digeſted it by Brotherly love; but ſtill carryed on a Brother-like correſpondency with him for many Months and ſome years (as will after appear) having Malice in his Heart.
Mark (4.) The event hereof as to David, ver. 21. He was very wroth, to wit, with Amnon, but this was not enough, for David was the Supreame Magiſtrate, and God had put the Sword of Juſtice into his Hands, Rom. 13.4. which he ought to have ſeen Executed without partiality or reſpect of perſons.
N. B. Joſephus, the Septuagint, and Vulgar Latin add to the Hebrew Text this reaſon, [David was loth to grieve the Spirit of Amnon, becauſe be greatly loved him, being his Firſt-born:] But Holy David could not be ignorant how ill good Eli ſped for ſuch like fondneſs in conniving more than meet at his Sons heinous faults. Some ſuppoſe Amnon's eſcape from Juſtice by King David, was not ſo much from David's fooliſh indulgence which he oft ſhewed to his Children, as from the Conſcience of his own guilt in the ſame kind; leſt Amnon, if Arraigned ſhould have retorted upon the King, ſaying, I have learnt this fault from my Father.
N. B. Innocency in Rulers makes them bold as Lions in Executing Juſtice, whereas their, own guiltineſs of grievous Sins, binds up their hands from adminiſtring Condign Puniſhment to others, who are (it may be) leſſer Criminals than themſelves. David was angry with Amnon, he ſhould have been more angry with himſelf; both for bringing up his Sons no better, and for his unwary ſending of Tamar to Amnon, the cauſe of this calamity.
The Second Part of this Chapter is, The Murder of Amnon for his Raviſhing of Tamar, Siſter to Abſolom, who was the Murderer, &c. from ver. 23, to the end: Where in the General we may behold how God taketh the Sword of Juſtice in hand, which David (as to Amnon) bore in vain, Rom. 13.4. and executed Judgment upon him by ſuch an Executioner as Afflicted David's Soul with a double Affliction, loſing two Sons at once, Amnon Murdered, and Abſolom Baniſhed. This Execution of Divine Vengeance is deſcribed, (1.) By its Antecedents. (2.) By Concomitants, (3.) By Conſequents.
Firſt, The Antecedents have theſe Remarks in them, as
Firſt, The Time when, [After two Years,] ve. 23. So long had Amnon gone unpuniſhed, through God's Forbearance and his Father's Fondneſs; and ſo long had Abſolom alſo diſſembled his malice, which (as is ſaid of Runnet) the older it is, the ſtronger it is.
N. B. As Amnon had turned Tamar out of his Houſe by his Servant, but he had not hated his Sin, (as he hated her) to turn it out of his Heart by Repentance, as we all ought to do; Oh! that we could out of pure hatred to our ſins caſt out thoſe Idols out of our Hearts, Ezek. 14.3. Iſa. 30.22. and as heartily forgoe them, as we would have God to for give them, and that we could as freely part with them, as we would have him fully to pardon them. So on the other hand Abſolom had made an hard ſhift to turn wrathful words out of his Mouth toward Amnon, but for two years time had nouriſhed the vitious venom of malice in his Heart againſt Amnon.
The Second Remark is, Abſolom's Sheep-ſhearing Feaſt, (whereunto the King and his Sons are invited) muſt be the beſt opportunity wherein to act this Bloody Tragedy, v. 24, 25, 26, 27. Wherein Mark
Firſt, David himſelf was invited: So malicious was Abſolom againſt Amnon, and ſo enraged againſt his Father for ſparing him ſo long, that he mattered not if he flew his Brother in the very preſence of the King.
Mark Secondly, So tender was David over this ungracious Son, as he will not be chargable to him, though much preſſed to it, (which, had not David been blinded, might have given him grounds of ſuſpicion:) Though David would not go, yet ſent he away his bad Son with good wiſhes, and probably with Royal Donatives.
Mark Thirdly, But before Abſolom departs, ſeeing David had given his flat denyal, he makes ſure that Amnon ſhould be his Gueſt; who, being the King's Eldeſt Son, might Repreſent the Perſon of the King. This Grant gained his point.
The Second is, The Concomitants of this Murder, ver. 28, 29.
Where Remark
Firſt, So ſmooth and plauſible had Aſolom's deportment been towards Amnon under a moſt malicious and bloody mind for two whole years, that thereby he had freed himſelf from all ſuſpicion of revenge, both with David and with Amnon, (whom David deſigned to keep at home with him, as he was Heir Apparent, and therefore he ſaid, [Why ſhould he go with thee?] ver. 26.) but Abſolom's preſſing importunity (pretending his preſence would give a greater grace to his Feaſt, in the King's abſence) prevailed, ver. 27. 'Tis a wonder ſo prudent a Prince as David was otherwiſe, and in expectation of thoſe Judgments which Nathan had threatned, ſhould now have no Jealouſie.
The Second Remark is, Amnon goes, and ſent by David too, to the Butchery by Abſolom, as Tamar had been ſent by him alſo to the Raviſhment by Amnon; that David might grieve for being in ſome ſort the cauſe of both thoſe great evils to his Family. Quos Deus deſtrui vult, prius dement at, Now was God's time come of executing what he had foretold by his Prophet, and both David and Amnon are deprived of their common Prudence: The one ſends, and the other goes, hoping all former Animoſities would be healed thereby. But if David will not do Juſtice, God will.
The Third Remark is, What Sowr Sawce met Amnon here with Abſolom's Sweet Meats: Abſolom had his Ruffians ready (upon his promiſe of protecting them,) to Aſſaſſinate Amnon when they ſaw him Intoxicated with Wine, and then unable to reſiſt; thoſe Ruffians are ſuppoſed to be Geſhurites, of his Mothers Countrey, and ſuch as could flee with their Maſter thither, having no Families at Baal-Hazer. Abſolom being too cowardly to kill him himſelf, hires theſe Men, telling them, [Take Amnon off, then am I next Heir to the Crown, and then ſhall I be able to promote you, &c.] Thus ambitious was Abſolom in aſpiring after the Kingdom, as well as malicious againſt Amnon for Raviſhing his Siſter. Theſe wicked Servants execute the command of their wicked Maſter, fearing neither God nor King.
The Third is, The Sad Conſequents hereof, from v. 29. to the end.
Remarks are,
Firſt, This Tragedy on Amnon breaks up the Gueſts, all flee to ſave their Lives; the King's Sons eſpecially, not knowing how far Abſolom's Treachery and Maſſacre might be extended: However the Meſſenger that came to Court with the firſt Tidings, (having ſeen Amnon Slain) took it for granted, that all the King's Sons were Slain alſo. This Rumour (which oft is a loud lyar) the Devil raiſed, (ſaith Peter Martyr) for David's greater Dolour; but God had his Holy hand in it, to humble David daily for his Sins, &c.
The Second Remark is, David's doleful Ditty upon this Lying Flying Report, That all his Sons were Slain; Heavy news to ſo tender a Father. He tore his Garments to ſhew his Heart was torn with grief, and lay on the Earth, as unable to ſtand under ſo unbearable a burden, until Subtile-pated Jonadab came to comfort his Uncle: He that had been a cauſe of David's grief in Counſelling Amnon to compaſs his Unlawful Luſt, ver, 3, 4, 5. could beſt tell David what was become of Amnon now. Though this Jonadab was a ſubtile Man, yet had he a Seared Conſcience, thus to talk of Tamar's Rape, which he had contrived, and cauſed ſo many Calamities, &c. without any Remorſe or Regret.
The Third Remark is, David ſtill wept very ſore, when he ſaw his other Sons come weeping to him, ver. 36. though in them he ſaw his loſs was far leſs than he expected, becauſe Amnon died both in his Sin of Drunkenneſs (which minded him of his making Ʋriah Drunk, &c.) and for his Sin of Deflouring Tamar, which minded him alſo of his Adultery with Bathſheba; and for three years he mourned every day, ver. 37.
The Fourth Remark is, Abſolom was loſt too, for he fled, not to a City of Refuge in Iſrael, (for there no protection was for wilful Murderers) but to his Mothers Father, 2 Sam. 3.3. at Geſhur, where the Law of God had no place, ver. 38. that he might have preſent Protection and Proviſion; and that by his Mediation, he might in time obtain his Father's Pardon and Favour.
The Fifth Remark is, David's Dolour for dead Amnon wore off in Three Years time, becauſe his mourning for him could not revive him, Chap. 12.23. and becauſe he conſidered better, that Amnon had deſerved his Death Juſtly, though Abſolom failed in the manner of it, &c. For which David now thinks he had loſt Abſolom long enough, and now his Soul longs to have him fetched home, ver. 39. And had it not been for ſhame (ſuch an Ocean of Bowels hath a Father, &c.) he could have gone himſelf and have fetched him, &c.