A Complete History and Mystery of the Old and New Testament, Volume 3 · Continuation of commentary on 2 Samuel · Chapter 14
2 Sam. CHAP. XIV.
THIS Chapter contains the Narrative of Abſolom's Recall and Return from his Baniſhment. The Parts are two, Firſt, His Revocation by Joab. The Second is, His Reconciliation to David.
Firſt, Upon the former,
The Remarks are,
Firſt, Joab (being a Crafty Old Courtier, and long converſant about David) the more eaſily perceived how the King's pulſe did beat: Some probable ſigns he ſaw in David's diſcourſe, that Chileab, alias Daniel being dead as well as Amnon, his bowels earned after Abſolom; as not only now the Eldeſt, but alſo the Faireſt of all his Sons, and the People's Darling likewiſe: Therefore David earneſtly deſired to ſee him, but was aſhamed to ſhew kindneſs to one whom both God's Law and his own Conſcience obliged him to puniſh. To ſolve theſe doubts he was at a loſs in himſelf, but this Cunning Courtier contrives a plauſible pretence how it might be done, both to gratifie David's deſires, and to Ingratiate himſelf with the Heir apparent, who might do him a pleaſure, or a diſpleaſure.
The Second Remark is, Hereupon Joab Conſults a Woman as cunning as himſelf, ver. 1, 2, 3, 4. Wherein Mark.
(1.) He chuſes for his working Tool, not a Man, but a Woman, becauſe that Sex can more eaſily expreſs their Paſſions (having greater command over Tears, &c.) and ſo more readily procure compaſſions.
Mark (2.) She muſt be a Widow Woman too, ſo being unable to help her ſelf, might the better implore Aſſiſtance from the King, whoſe office it was to interpoſe for the Fatherleſs and Widow.
Mark (3.) This Widow Woman muſt not be one of Jeruſalem, for that was too near at hand; her feigned tale might have too eaſily been diſcovered upon David's enquiry of his Courtiers; therefore ſends he to Tekoah (eight Miles from Jeruſalem) the Prophet Amos his City, Amos 1.1. whom the Rabbins reckon to be Grandſon to this Widow.
Mark (4.) She muſt likewiſe be a Wiſe and a Witty Woman, well-ſpoken, having her Tongue dipt in Oyl, though not her Face anointed with it, ver. 2. becauſe of acting a Mourners part.
Mark (5.) Joab ſpeaks to David what he knew would pleaſe him by her Mouth, and makes her to mask an evil matter with a plauſible Parable, the property whereof is, deeply to affect and to leave a very vehement impreſſion, as Joab well knew Nathan's Parable had done upon David, and ſo this did alſo.
The Third Remark is, When ſhe had Inſinuated her ſelf with her humble Geſtures and loud Out Cries, (David like a good King) readily admits, and patiently hears her petition, ver. 5, 6, 7. Wher…) Mark
(1.) This Suborned Woman begins her borrowed Oration with her being indeed a Widow, which was miſery enough of it ſelf, having no Husband to help her in her calamitous condition.
Mark (2.) She propoſeth her caſe, that her two Sons quarrell'd in the Field upon a ſudden occaſion, and the one killed the other, ſeeing there was none to part them; and conſequently no Witneſſes to prove the Fact, as the Law Requireth, Deut. 17.6.
Mark (3.) Yet upon this preſumption without proof, ſhe ſaith, my Kindred (whom the Law appoints to be the Avengers of Blood, Numb. 35.19. Deut. 19.12.) will needs Slay the Slayer for the ſlaughter; pretending Zeal for Juſtice; but 'tis for their own ſelf ends, for the Superviver is mine Heir, and ſo mine Inheritance will fall to them by his Death, which will quench my poor Coal, &c.
The Fourth Remark is, Upon her requeſting relief from his Royal Power, David grants to remedy her by due courſe of Law. v. 8. Which occaſioned a new Diſcourſe by way of Dialogue betwixt her and David, ver. 9, 10, 11, 12. VVherein Mark
(1.) The VVoman ſeems wilily unſatisfied with the King's Anſwer, as too dilatory a remedy; for the miſchief might be done, before the Law could take care to prevent it; whereas I am ſo confident of my ſurviving Son's Innocency, ſaith ſhe, that I dare to take all the blame of him to my ſelf, in thy royal protection of him: But if by the want of it he be Slain, then the Guilt of Innocent blood comes upon thy Kingdom.
Mark (2.) Hereupon David more plainly promiſeth to ſecure thoſe Avengers of Blood (ſhe ſo much feared) from ſlaying her Son.
Mark (3.) She ſmartly replies, the Avengers of Blood were ſo many, that while ſhe was bringing one of them to the King to be ſecured: another may chance to kill my Child in the mean ſeaſon.
Mark (4) Then the King Swears to her that her Son ſhould not Die: This Oath was not in Truth, Righteouſneſes and Judgment, Jer. 4.2. for this Manſlayer ought to have died according to Numb. 35.16, 17, 21. But now it was David's own caſe in reſpect of Abſolom, and thence was he ſo favourable to this Petitioning Widow, and ſo ready to relieve her in this caſe.
The Fifth Remark is the Application of the Parable, ver. 13, 14, 15, 16, 17. Wherein Mark
(1.) No ſooner had this Wiſe Woman prepared David with her Parable, and procured his Oath to confirm his ſentence of protecting the Man-ſlayer; having now gained this main point, ſhe brings the caſe home to David's own ſelf, making interceſſion for Abſolom by many Arguments.
Mark (2.) Theſe Arguments were coyned to her hand, both to matter and form, and put into her Mouth by Joab, who knew well enough, that this her plain Song, now (after an obſure Parable) would be very pleaſing Muſick to David's Ear, and come kindly as a Rich Cordial to David's Heart, whoſe Bowels had ſome time yerned after Abſolom: And ſo all this form of Speech (fetched about) was but the gratifying of David's own deſires.
Mark Thirdly, She now muſters up and multiplies her Arguments to drive David that way which he earneſtly deſired to go; but until now David wanted a plauſible pretence, which by Joab and this Wiſe Woman's means he at this time obtained.
Her firſt Argument is from the ſentence out of his own mouth, ſaying, If thou, O King, diſlike the ſeverity of my kindred againſt my Son, why art thou ſo ſevere againſt thy own Son Abſalom, thy Jewel, and the very live-coal of the Commonwealth of Iſrael, ſo not to be quenched.
Secondly, She Argues, 'twas but juſt and equal that a juſt King (of God's ſetting up) ſhould rather drive away Evils from a Kingdom, than haſten them; now ſeeing thou and Abſolom muſt dye in the courſe of nature (according to that unrepealable ſtatute of Heaven, Heb. 9.27.) yet as thou muſt have thy time appointed thee of God, ſo let Abſolom have his, and let him not dye before his time.
Thirdly, She urges the example of a merciful God, who mercifully meditates the preſervation of all Mankind in general, and hath mercifully preſerved thee in particular, notwithſtanding Ʋriah's Murther.
Fourthly, She Argues from her own hope, ſeeing the King had (in ſo private a Caſe as mine) ſo readily yielded to give his Sentence at my Suit for the reſcuing of my Second Son, tho' he ſlew his Elder-Brother: How much more did I expect, that in a publick cauſe David will conſult the publick peace in reſcuing his own Son, &c.
Fifthly, She then Argues from the praiſe of David, that he was Wiſe as an Angel of God, both for Dexterity, and for Integrity, in paſſing a Righteous Judgment, thus the inſinuates.
Sixthly, and Laſtly, ſhe Argues ab Ʋtili, that God would bleſs him the more for calling home his baniſhed Son, &c. Wherein ſhe proved a falſe Propheteſs, for he became his bane not a Bleſſing.
The Sixth Remark is, The effects hereof, v. 18, 19, 20, 21, 22, 23, 24. wherein,
Mark Firſt, David hitherto had heard her Silken words with ſweet delight, but now began to ſmell a Plot, ſo asks if Joab had not an hand in it; nor was ſhe to ſeek for an Anſwer Affirmative, highly extolling David's ſingular Sagacity for ſmelling a Joab in it.
Mark Secondly, Joab probably brought in this Wiſe Woman, and ſo ſtood as he heard her tell her tale to David, to him therefore (being preſent) the King gave his Royal Mandate to recall Abſalom from his Baniſhment, for which Joab thanked him.
Mark Thirdly, The terms of Abſalom's returning were, when returned, he muſt not preſume into the King's preſence, this good David did to humble his haughty Son, and to bring him to Repentance.
The Second Part is, Abſalom's Reconciliation to the King by the Mediation of Joab, v. 25. to the end.
Remarks are,
Firſt, Tho' Abſalom was admitted to return to Jeruſalem, yet muſt he not come to the Court, but was kept from the King's preſence for two full years; no longer could his haughty heart brook that diſtance.
N. B. Would to God it were as grievous even to holy hearts to live at diſtance from Christ, and not to ſee him in his Ordinances.
The Second Remark is, The cauſe of his haughty mind: This was his bodily Beauty, a none-ſuch for comelineſs, yet this was but a mean commendation, ſeeing he had but a black Soul in a beautiful Body, like a painted Sepulchre, nothing but ſtench and rottenneſs within.
He prided himſelf alſo in his hair, which God after made an Halter to hang him up in; and he prided alſo in his Three Sons born to him, and one Daughter, named after her Aunt Tamar, deflowred by Amnon; but this pride ſoon dwindled, for they all dyed before their Father, Chap. 18.18.
The Third Remark is, Abſalom ſends for Joab by entreaty; Joab a crafty Courtier, dare not own him, while David did diſown him; either diſliking his Ambition, or fearing the King might ſuſpect him of hatching ſome ſedition, if he ſhould dare to conſort with him. Hereupon Abſalom fires his Field of Corn, to make him come with his Complaints.
N. B. Thus doth God (but in a more juſt way) fetch his home by affliction, firing us out of our falſe reſts and refuges; then Joab ran ſpeedily to expoſtulate the cauſe, Abſalom Hectors him to interceed, &c.
The Fourth Remark is, Abſalom's deep diſſimulation, while he cries [Let me ſee the King's face, I cannot live out of his favour, &c.] even then was he hatching Treaſon in his haughty heart againſt his own too indulgent a Father, &c. He teacheth Joab to tell David [If there be Iniquity in me, let him kill me] preſuming either of his Father's lenity, or of his own conceited innocency, &c.
The Fifth Remark is, Joab ventures to intercede for him the ſecond time, having ſped ſo well in his firſt interceſſion; and as he had got him recall'd to the City, he now gets him recall'd to the Court alſo, knowing it well ſuited with David's over-fond diſpoſition: Abſalom comes to the King, and the King kiſſed him, whom he ſhould rather have kicked out of his ſight, and not thus have hardened him in his farther Villany; But alas David's blind Charity made him too credulous of his Son's Penitency, ſo he ſorely ſmarted for this credulity.