The Throne of David, Treatise · Section 31
II. SAM. Chap. 14. from the 1. verſ. 10 the 28.
THis Chapter is co…eren… … the … verſe of the former, which ſome Interp…t…rs therefore make the firſt verſe of this Chapter. Wherein we have. 1. Abſolons reduction from his exile in Geſhur▪ where he was three years, to the 25. verſe. 2. His more full reconciliation with David his Father, after he had ſtayed two full years in Jeruſalem. In Abſolons reduction we have again, 1. the manner of procuring it, to the …1. verſe. 2. Davids cond…ionall cond…ending, Verſ. 21. and 24. 3. Joabs thanksgiving to David, and his bringing of Abſolon to Jeruſalem from Geſhur, Verſ. 22. and 23. Whereunto is ſubjoyned a deſcription of Abſolon from his beauty▪ which was matchleſſe, and from the quantity of his hair, a… alſo from his progeny, that he had three Sonnes and a beautifull Daughter, called alſo Tamar.
Firſt then in the proc…ing of Abſolon… reduction from Geſhur, We find. 1. that the principall procure… thereof is Joab. 2. The motive, is, that he perceived the Kings heart was towards Abſolon, of whom it is ſaid, Chap. 13. 13. That the ſoul of King David longed to go for…ou…o Abſolon, for he was comforted concerning Amnon, ſeeing he was dead. So paſſionately …dulgent he was towards him, as we ſee after, Chap. 18. 33. Though a wicked and re…ellions Sonne. 3. The means, or Inſtrument which he uſes, is, 1. For ſex a Woman who… he fetc…es from a place called Tekoah, which is ſuppoſed by Jerom to be a little City in the territory of Judah diſtant ſome nine milles from Jeruſalem▪ 3. Her eſtate is, a Widdow, burdened with fatherleſſe Children, whoſe defence belonged to the King. 4. Her apparell is mourning, by which the King might know her miſery. 5. Her property is, ſhe is a wiſe … and therefore … inſtrument to bring the purpoſe in hand to paſſe, and maſſage the ſame prudently: and therefore. 6. Her action is, humble proſtration, with a patheticall, and ſhort exclamation, help O King, after which upon the Kings interrogation, what ailed her? ſhe proceeds with her narration, or Allegoricall oration, which ſubtily Ioab had put in her mouth, uſing. 1. A parable from the example of Nathan, whoſe rebuke of the King after this form had the better event. 2. The ſcope whereof is to bring David a ſimili, to grant to Abſolons reduction. 3. The oration it ſelfe conſiſts of a parable, or Protaſis; and next of an application or Apodaſis. The firſt is in the perſon of her own ſonne. The ſecond in the perſon of Abſolon, for whoſe reduction both is intended. The one is from the 5. verſ. to the 12. The other from the 12. to the 18. This oration of hers, the King heares patiently, and anſwers graciouſly. 1. In the generall, verſ. 8. 2. More particularly, verſ. 10. And 3. Moſt ſpecially, and plainly, and for her better ſatisfaction, and aſſurance, ſealing it with an oath. That as the Lord liveth, There ſhould not a haire of her ſonnes head, fall to the earth. After which words of the King, followeth the application, or Apodoſis: wherein after a cunning conciliating of a patient audience, ſhe out of his own mouth (as Nathan did) makes him to convict himſelfe of cruell and hard dealing againſt Abſolon, in not reducing him from exile. In which application David is, as the widdow who had the two ſonnes: whereof the one, towit, Abſolon had killed the other Amnon: and that, being greatly provoked thereto, by the indignity done to his ſiſter. Now the reſt of the Kings ſonnes neereſt after Abſolon to ſucceed to the Crowne, they are as the friends of the dead, craving revenge. For whoſe ſatisfaction Abſolon has remained three full yeares in exile, therefore what David has granted to his poore ſubject, concerning her ſonne, who is alive, he cannot with honour and equity refuſe to his own ſonne and ſucceſſour: ſeeing the Kings judgment ſhould be a like to all in like caſes, and his oath inviolable. The arguments which more particularly ſhe uſes: are theſe, 1. Verſ. 13. It is againſt Gods people, their honour and good, to have the ſucceſſour to their King, living in exile amongſt Gentiles, and Infidells in Geſhur. 2. Verſ. 14. Their griefe is ſuch, that they are like a people ready to dye, and like water powred on the ground, which cannot be gathered up againe, by the exile of their Prince, whoſe reduction would both eaſe and pleaſe them. 3. The Lord has appointed, and diviſed meanes for his reduction, that he remaine not ſtill in exile from him, and theſe meanes how weak, or ſmall ſoever, ſhould not be miſregarded. 4. Verſ. 15. It is the Kings gracious diſpoſition, to admit the meaneſt petitioner to ſpeak unto him, in behalfe of them who are diſtreſt: ſuch is his goodneſs, though his greatneſs might make them afraid. 5. Verſ. 16. A ſimili, the Kings granting favour, to the ſonne of a poore widdow, and ſubject: much more muſt move him, to ſhew favour to his own ſonne, and ſucceſſour… And 6. Verſ. 17. The Kings pity, and piety in comforting thoſe, that are in diſtreſs: and his prudence, like an Angel of God, in diſcerning between good, and evill muſt ſhew it ſelfe in comforting his people by reduction of their Prince; and in comforting his exiled ſome himſelfe, which he cannot but think the ſame to be the beſt courſe. And 7. By way of concluſion, in doing ſo, the King will find that herein the Lord will be with him, and proſper him.
The effect or event of this oration, is 1. The Kings asking this woman of Tekoah, if Joabs hand was not in this, verſ. 18. Who ſimply and truly grants the ſame. verſ. 19. Subjoyning as a reaſon of her granting, by way of commendation of David, that he was wiſe, as an Angell of God: and knew all things that are in the earth. And therefore it was in vaine, for her to deny, or conceale this thing from him. verſ. 20. The ſecond effect was, the Kings conceſſion to Joabs deſire by this woman, and his direction to him, to bring back Abſolon from exile: but upon this condition, verſ. 24. That he ſhould go to his own houſe in Jeruſalem, and ſhould not come into the Kings preſence… unto which conceſſion of the Kings, is ſubjoyned. 1. Joabs humble thankſgiving to the King, verſ. 22. And 2. Joabs ſpeedy going to Geſhur, and bringing back of Abſolon to Jeruſalem, verſ. 23. Whereunto is ſubjoyned, verſ. 28. The commendation of Abſolons matchleſs beauty, and that he had three ſonnes, and a beautifull daughter, Tamar.
OBSERVATIONS.
1. V. 1. IOab perceiving the Kings heart to be towards Abſolon, reſolves to deale for his reduction: where we ſee the nature of Courtiers; that for the moſt part, whatſoever they▪ think will be pleaſing to their Prince, though not agreeable to God, or a good conſcience: that they will ſtrive to do. As we ſee in that wicked practiſe of Doeg, 1. Sam. 22. 18. And here in the practiſe of Joab.
2. There is no ill cauſe, but it will find ſome, for to be pleaders for it: eſpecially in the Courts of Kings, and great men: as Joab was here for an unnaturall and bloody murthering Abſolon, doing ſo for their own ends. Whereof therefore Kings, and others ſhould beware, conſidering what it brought on David at laſt, his giving eare thereto.
3. That which gives Joab hope to prevaile, we ſee is David the Judges favour, that his heart was towards Abſolon. So, that which gives us hope to prevaile in our ſuits towards our ſelves, or others: although grievous ſinners; is the favour that our heavenly King, and judge, caries towards mankind: his heart in fatherly affection, and pity, being towards us; whereas he paſſed by the fallen Angells, and ſent his own ſonne to fallen man, and gave him to the death for us.
4. Verſ. 2. Joab for accompliſhing his purpoſe, chooſes a fit inſtrument to bring it to paſs, by fetching a wiſe woman from Tekoah, and ſuborning her what ſhe ſhould ſay. As Satan made choice of the Serpent in tempting of Eve. Which ſhould teach men, much more in good cauſes, and for effecting good purpoſes, either in Church or Commonwealth: to chooſe fit inſtruments for the work, which may tend to Gods glory, and the good of his people.
5. This woman is called a wiſe woman, and yet ſuffers her wiſdome to be abuſed, by Joabs ſuborning her to plead for an ill cauſe. Which ſhould teach ſuch, who have gifts beyond others, to take heed that they abuſe them not to ill ends: but to uſe them aright to the glory of God; and advancing of good purpoſes. Elſe they may be admoniſhed by the Example of Achitophell, what they may turne to.
6. Joab would not himſelfe go to the King, to ſuit for Abſolons reduction: fearing to offend, and not being ſure of the ſucceſs. And therefore he ſubtily employes, and ſubornes this wiſe woman of Tekoah. Where we ſee oftimes in Courtiers more policy, than piety, wit, than grace. And not only being expert in diſſimulation themſelves, but alſo teaching others the ſame art: as Joab doth here this woman of Tekoah.
7. Verſ. 4. This woman gets ready ac…eſs to the King, faining her ſelfe to be a diſtreſſed widdow: … as alſo patient audience▪ and a gracious anſwer. A worthy example to be followed by Kings, and inferiour Magiſtrates, who ſhould pity the diſtreſſed, and give them the like acceſs, audience and anſwer: the like whereof we ſee in Job, Chap. 29. 12, 13, 14, 15, 16. verſes.
8. In her humble geſture alſo, falling on her face to the ground, and doing obeyſance. We ſee a good example of inferiours, in reverencing and honouring their ſuperiours, as is commanded in the firſt precept of Gods law: and has ever been practiſed by them, who have any civility, let be grace. As alſo her ſaying, help, O King? We ſee the end wherefore Kings are ſet over Gods people: which is to help the diſtreſſed widdow, and fatherleſs, and all ſuch who are oppreſſed any manner of way, and to redreſs their injuries: as that former place, and practiſe of Job ſhewes, Chap. 29.
9. Verſ. 8. 10, 11. In King Davids pronouncing ſentence, not having heard the other party: herein he failes in the office of a juſt judge, who has two eares▪ that he may heare both parties, the accuſer, and accuſed: and not (having only heard the one,) to pronounce ſentence againſt the other.
10. David alſo herein erreth, that he raſhly, and needleſly ſweareth by the name of the Lord, and ſo takes his name in vain, againſt the third commandment. In obſerving whereof they who are in primeſt places, ſhould give good example to inferiours.
11. Verſ. 11. Where ſhe ſaies, Let the King remember the Lord thy God, that thou would'ſt not ſuffer the avenger of blood to deſtroy any more. We ſee that the remembrance of God, and of his commandments, who is the ſupream Judge of all men, and has power both of ſoule and body, is, and ought to be before the eyes of all Judges: and a moſt powerfull motive to duties, and reſtraint from ſinne.
12. Verſ. 12. Where David after three ſeverall anſwers, and the laſt confirmed by an oath, yet patiently heares this woman: and ſpeaks thus, Say on. We ſee a notable example of patient hearing, to the full, in ſo great a King: and neceſſarily to be followed by inferiour Magiſtrates.
13. Verſ. 13. and 16. This woman would perſwade the King to bring back Abſolom, by reaſoning a ſimili, from that which was granted to her, for her own ſonne. Whereas juſt judgment ſhould be ruled not by examples, but by lawes: as it is ſaid, We live by lawes, and not by examples.
14. Verſ. 14. Where this woman ſaies, We muſt needs dye, and are as water ſpilt on the ground, that cannot be gathered up againe. We ſee the neceſſity of our mortall condition, and that duſt muſt returne to duſt; and no returning to this life againe. This being the common condition of all fleſh, ſooner or later.
15. Where in like manner ſhe ſaies, That God is not the reſpecter of any perſon: as Peter ſaies, Act. 10. 34. And as is ſaid, Job. 34. 19. He accepteth not the perſon of Princes, nor regardeth the rich more then the poore, for they all are the workes of his hands. It ſhould teach all alike to feare to ſinne, againſt God, the righteous judge of the whole world; and not to dreame of impunity at his hands, becauſe of their worldly grandure, and of mens reſpecting their perſons, as we ſee in Pharaoh, Saul, Nebuchadnezzar, Belſhazzar, Ahab, Herod, and others.
16. Verſ. 15. Howſoever the people would have made her afraid to ſpeak to the King, becauſe of his Majeſty, and greatneſs: yet ſhe ſhewes that ſhe was encouraged to ſpeak to him, in this buſineſs, becauſe of his lenity and goodneſs. Theſe two being ſeemly when they concurre together in earthly Princes, as they do in Chriſt our heavenly Prince: who as he is called the great ſheapherd, Heb. 13. 20. So is he the good ſheapherd, Joh. 10. 11. Whoſe greatneſs ought not ſo much terrifie, or his goodneſs ſhould encourage, and allure humble and ſinfull ſuiters to come unto him, as he invites them, Matth. 11. 28.
17. Verſ. 17. and 20. This woman to attaine to her purpoſe, uſeth groſs flattery, ſaying to David, That he was an Angell of God, to diſcerne good and bad, and according as an Angell of God to know all things that are in the earth. A vice wherewith uſually Princes, and great Men are tickled, and abuſed, to the puffing them up with pride. The danger whereof we may ſee in Herod, Act. 12. 22, 23. And whereof therefore pious, and prudent Princes, and others ſhould beware.
18. Verſ. 19. Upon the Kings asking her, if the hand of Joab was not in this, ſhe reveales plainly that he was her ſubor…er. Which ſhould teach men to beware to reveale ſecrets to women, for ſaies the wiſe man, they, and Children can hardly conceale: but whereof they are ignorant; an example of the danger whereof, we ſee in Sampſons revealing, wherein his ſtrength lay to Dalilah. And the King Midas, who revealed to his wife the deformity of his eares, upon condition ſhe ſhould not diſcloſe the ſame to no earthly creature: therefore ſhe digged a hole in the ground, and would needs tell the ſame to the infernall ſpirits.
19. Verſ. 21. David in the reduction of Abſolon has inwardly, a great debate betwixt two Counſellours. The one fleſh, blood, and affection, moving him to pardon, and reduce his ſonne on the one part: and the law of God, of good conſcience, and duty of his office to puniſh him on the other part. In which debate David yeilds to affection, makes ſhipwrack of conſcience, and duty of his office. Which example may be applyed by reprehenſion, to the greateſt part of the world, who in the like deliberations follow fleſh, and blood, pleaſure, or profit in ſinning, and neglect both God, a good conſcience, and their own good in the end. As we ſee in the firſt world. In Jacobs ſonnes their cruelty towards the Shechemites, and their brother Joſeph: in Pharaoh regardding his utility, and diſobeying God, to let the people of Iſrael go▪ in David before, in the matter of Ʋriah, and here in the reduction of an unnaturall treacherous murtherer Abſolon.
20. David here is glad that Joab his counſellour, conſents to his affection in perverting juſtice: and Joab is likewiſe glad, that his maſter grants his unlawfull petition. Whereupon we collect the infelicity of that eſtate, where the Magiſtrate and his counſellours agree in iniqui…y. As we ſee in Saul, with Doeg, Abſolon with Architophel, Achab with Jezabell, Reh…boant and his young Counſellours. And here David, and Joab: whereas it was better when Saul was counſelled by Samuel, David by Nathan and Gad, that Achab had been guided by Eliah, Rehoboam by the old Counſellours: and when the good Kings of Judah were ruled by the true prophets, for then was the eſtate of the republick happy and proſperous.
21. Verſ. 22. Joab humbly thanks the King, for fulfilling his requeſt, though in an unlawfull thing: that (as we heare hereafter) tended to his hurt, verſ. 30. How much more then ſhould we be humbly thankfull to the King of Kings: who ſo often fulfilleth our requeſts in pardoning us, and in many things that tend to our good here, and eternall ſalvation hereafter.
22. Verſ. 23. Joab being the Kings Generall of his Armies, goeth himſelfe to Geſhur: and with great ſolemnity brings back Abſolon to Jeruſalem: who ſhould rather have ſuffered death there, for the murther of his brother, then to have been ſo honoured. But oftimes this is the cuſtome of the world, that vertue ſuffers when vice is rewarded. Whereas the duty of the Magiſtrate is to cheriſh vertue, and chaſtiſe vice: as is ſaid, tolle malos, extolle pios. Theſe being the two pillars of a Commonwealth, the reward of vertue, and puniſhment of vice: elſe who ſhall follow the one, and flie the other.
23. Verſ. 24. Davids condition upon which he grants to Abſolons reduction, that he ſhould turne to his own houſe, and not ſee his face. Proceeds from worldly prudence to pleaſe the people, like Sauls ſparing of Agag, and the beſt of the cattle for ſacrifice: but was contrary to the law of God, any ſuch mitigation, which required▪ that the murtherer ſhould dye the death; and the land thereby be purged of blood. Which ſhould teach all Magiſtrates to make Gods Word, and the lawes, to be the rule of their actions in puniſhing of vices: and not to diſpence with Gods law through humane policy and wiſdome.
24. Verſ. 25. Abſolon is here commended for his beauty of body, which was outward: but wanted that inward beauty ſpoken of, Pſal. 45. 13. and 110. 3. And without which the outward is but like a ring of gold in a ſwines ſnout: Whereas beauty with vertue (eſpecially humility and chaſtity) is like a pearle in a gold ring. Wherefore let every one that has bodily beauty, ſeek for the inward beauty of grace and vertue, as Joſeph had: without which it will be more hurtfull than profitable; as we ſee in Dinah, and Tamar, and here in Abſolon. And ſuch as want bodily beauty, ſtrive to have ſpirituall beauty, that ſo they may be like the vine: which though it want outward beauty, yet brings forth moſt pleaſant and comfortable fruit.
25. Verſ. 26. Abſolom takes inordinate delight in his haire, whereby he foſtered that, which in the end was his own deſtruction: it being as the rope that hanged him. Where we ſee, that it is the juſt judgment of God, that worldly things wherein men inordinately delight, become the occaſion of their deſtruction: as riches, honour, wit, eloquence, ſtrength, beauty, and the like: therefore let men to whom God has given any ſuch gifts, pray to God for the right uſe of them, to his glory, and their own good: and that they be not like the rich foole, or Haman, Achitophel, Tertullus, Sampſon, or like Abſolon here.