2 Samuel 14

the guilt might light on her and her family, and the king and his beinnocent. W6uld not ttislly pass by the like in any other person, since lib Could not endure the sight of a son, whoso hand was defiled with the blood of his brother. Vet. 25. liut in all Israel there ivas none to be so much praised as Absalom for beauty: from the sole of the foot tvtn to the crdton of the head there was no blemish in Mm.] For his father and mother were both very lovely persons: bbt this proved the occasion of his ruin; for he grew proud, because hfc was so much admired; and forgetting his cruel ifctirder of his brother, it tempted him to rely upon the fafour of the people in committing of a greater crime, which was seeking the life of his father. Ver. 2G. And when he polled his head (for it was at every year’s tnd that he polled it; because the hair was heavy on him, therefore lie polled it).] It is not certain tha tho cut his hkir onco a year: for the words in the Hebrew are, from the end of days to days, without any particular designation of tho time. And therefore the Targam translates it, at stated times; that is, when it grew too heavy, which might be once in two years, more or less, as Bochartus observes. He’weighed the hair of his head at two hundred shekels after the king’s weight.] In those days hair was accounted a great ornament, and the longer it was the more it was Esteemed. And therefore no wonder Absalom nourished his with much care, and let it grow to great length, which made him look more like a goodly person. Insomuch that, in after-ages, they were wont to use art (as perhaps they did now) to make the hair grow, and grow thick and strong (as the same Bochartus hath shewn); and they anointed their hair also with fragrant oils, of myrrh, cinnamon, and Such-like; and after that powdered it with the dust of gold: all which made it very ponderous. So that Absalom’s hair weighed, when it was cut off, two hundred shekels: which he demonstrates was no more than three pounds and two bunces of our weight. This is not at all incredible, considering that he let it grow as long as he was able to bear the weight of it; which was increased, it is likely, by such additions as I have mentioned; for a king’s son would not want any thing that might add to his splendour. Josephus also informs us, that such ostentation was in use among the Jews in those days; for, speaking of the noble guard which attended king Solomon, with long hair flowing about their shoulders, he saith that they scattered in their hair fcvery day ^y^ara tou xp^fov, little particles of gold, which made their hair shine and sparkle by the reflection of the Sun’s rays upon the gold. As for their interpretation, who think that Absalom’s hair did not weigh thus much, but was sold for two hundred shekels, Bochartus shews how absurd it is to imagine a king’s son would sell his hair, or that any otie would buy it, especially at that rate, there being no perukes worn in those days. And besides, the text confutes it, he weighed the hair of his head, &c. whereas, if it had been sold, the buyer would have weighed the money, not Absalom; as Abraham did when he bought the field of Ephron, (Gen. xxiii. 1G.) and Jeremiah when he bought the field in Anathoth, xxxii. 9. (See his epistle to Michael Faukellius,nt the end of the third edition of his Geographia Sacra.)

2 Samuel 14:1

J\ O WJoab the son of Zeruiah perceived the king’s heart was towards Absalom. That he longed to see him, and have him restored to his own country; if it could be ■contrived by some handsome pretence for it: which Joab therefore endeavoured to bring about, knowing he was dear to the people, as well as to David: and he might by his reduction ingratiate himself with Absalom, whom he looked upon as next heir to the crown. *

2 Samuel 14:2

And Joab sent to Tekoah. A city in the tribe of Judah, (2 Chron. xi. 5, G.) but at a distance from Jerusalem: and the further off the better for his purpose; because the case which the woman was to represent to the king, could not easily be inquired into, if he desired to know the truth. The Jews say it was in the tribe of Asher; the place where the prophet Amos was born. And fetched thence a ivise woman.] A woman was the fittest for this purpose; especially a widow: who was pro* per to move compassion. And a grave woman, as Josephus calls her (irpurfivTig), was still more proper. And saiditnto her, I pray thee, feign thyself now to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead.] Who put on no ornaments, nor’used any ointment; but appeared in a sordid neglected condition.

2 Samuel 14:3

And come to the king, and speak on this manner unto him. So Joab put the words into her mouth. And, in all probability, introduced her into the king’s presence; and then left her to manage the matter with him, according to her prudence. Or, as seems to be suggested, (ver. 21.) he stood by at some distance, whilst she addressed herself to the king.

2 Samuel 14:4

And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance. This was the humblest posture of reverence. And said, Help, O king!] Relieve a poor distressed widow.

2 Samuel 14:5

And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and my husband is dead. Which made her the greater object of pity.

2 Samuel 14:6

And thy handmaid had two sons, and they two, strove together in the field, and there was none to part them, but the one smote the other, and slew him. This, and the foregoing, and the next verse, represent her condition as very lamentable: that she had lost her husband, and one of her sons, and was in danger to be deprived of the other: which was all she had.

2 Samuel 14:7

And, behold, the whole family is risen against thine handmaid, and they say, Deliver him that smote his brother, that we may kill him. Put him to death, as the law required, (Numb. xxxv. 18, 19.) For the life of his brother which he slew; and ive will destroy the heir also.] These words, if spoken by the kindred, shew it was not love to justice, but a desire to have the inheritance, which moved them to prosecute the murderer. And so they shall quench my coal ivhich is Iqft.] Deprive me of the little comfort of my life which remains (and is in a manner buried as a coal in the ashes), and ruin my family. ♦ And shall not leave to my husband’neither name nor remainder upon earth.] Utterly extinguish her husband’s memory. In all this she intended to frame a case as like to David’s as she could devise: 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, how plausible soever their likeness might appear. For her son she pretended was slain in a scuffle with his brother, and was no premeditated murder, as Absalom’s was. It was also in the field, where there were no witnesses whether it was wilful or not: whereas all the king’s sons saw Amnon barbarously murdered by his brother. And in this last passage the difference is as great as in any; for David’s family was not in danger to be extinguished, if Absalom were lost also: he having many children, and also many wives, whereby he might have more. And therefore in that likewise this case differed from hers who was a widow.

2 Samuel 14:8

And the king said, Go to thine house, and I thill give charge concerning thee. He promises he would take care the matter should be thoroughly examined, and justice done her.

2 Samuel 14:9

And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father’s house; and the king and his throne be guiltless. She desires a speedy sentence might be given in her favour, which, if it proved wrong by her misinforming the king, she prays

2 Samuel 14:10

And the king said, Whosoever saith aught unto thee, bring him unto me, and he shall not touch thee any more. If any one endeavoured to lay hold on her son, he bids her bring that person before him (for which end he commanded his officers to be assistant to her), and he would punish him so that none should dare to meddle with him any more.

2 Samuel 14:11

Then she said, Ipray thee, let the king remember the Lord thy God. She seems to desire him to confirm what he had said by an oath. For men swore by remembering (or making mention of) the name of the Lord. Others think she only prays him to remember how merciful and gracious God is, and had been to himself, even in pardoning the murder of Uriah. That thou wouldest not suffer the avengers of blood to destroy any more*] In the Hebrew, to multiply to destroy: that is, after she had lost one son, to take away the life of the other, as the next words explain it. Lest they destroy my son.] Or, let them not destroy my son, which remains. And he said, As the Lord liveth.] Though it was a bold request in the woman to desire him to confirm what he said by an oath; yet, such was his pity, to her, that, to send her away entirely satisfied, he solemnly swears he would preserve her son. • Tliere shall not one hair of thy son fall to the earth.] He should not suffer the least harm upon this account.

2 Samuel 14:12

TJien the woman said, Let thy handmaid, Ipray thee, speak one word unto my lord the king., And he said, Say on. -Now she designed to open her meaning in this parable, and plainly desire the king to make her case his.own. But it would take up some time, and therefore she bespeaks his favour to^hear her patiently.

2 Samuel 14:13

And the ivoman said, Wherefore then hast thou thought such a thing. As that which she had hitherto been speaking of. Against the people of Israel?] Who were in danger to lose Absalom, the heir of the crown; which was far worse than the private loss of her son. For the king doth speak this thing as one that is faulty, in that the king doth not fetch home his banished.] In the sentence he had pronounced for her, he had condemned himself, because he had’not called Absalom from his exile. This looks like too bold a speech: but the sense is no more than this; Do not judge otherwise in thy own case, than thou hast done in mine. For all the world allows (as Strigelius here observes) the reasonableness of that saying, Odi sapientem qui sibi non sapit. Her reasoning indeed was infirm, his case and hers being very unlike upon several accounts, which I before observed. But though the supposed killing of her son was casual, but Amnon’s murder designed; and she had no more sons, and David had many, &c. yet David perceiving how the people stood affected towards Absalom (otherwise he knew this woman durst not have spoken after this manner), and it being his own desire, as much as theirs, to have him recalled, he overlooked all the differences (here were in his case, and did not go about to shew her the weakness of her discourse.

2 Samuel 14:14

For we must nqeds die, and are as water spilt upon the ground, which cannot be gathered up again. She pleads for further pity towards him, from the consideration of our common mortality; and represents that death comes on apace, and wc need not hasten it: and when we are dead, we can no more be recovered, than water w 7 hen it*h> spilt on the ground, which is presently sucked up and seen no more. This is also a weak, though plausible argument; for by this reasoning all malefactors should be spared, because it will not be long before death cuts them ofF: but when we have a mind to a thing, all reason seems strong to persuade us to it. Some apply this to his mourning for Amnon; as if she had said, Dost thou still weep for thy other son? he must have died; and now he is gone, thy tears cannot call him to life again. But this is not probable, because it is said in the conclusion of the foregoing chapter, He was comforted concerning Amnon, seeing he tvas dead. Neither doth God respect any person.] If this be a right translation, the meaning is, that David himself was mortal, though a great king, But I think the Hebrew words, issa nephesh, never signify respect to persons; but the word panim is used in that sense, not nephesh, which signifies the soid, as the other doth the/ace, or countenance. Therefore these words should be translated, God doth not take away the soul, or life. She argues from the sparing mercy of God, who doth not presently inflict the punishment of death when men have deserved it. And perhaps she had in this a particular respect to Absalom, whom God had not cut off, but let him live; and therefore she. desires David to imitate God.‘Yet doth he devise means that his banished be not expelled from him.] Or, according to the foregoing words, But he doth devise means, &c. God provided many cities of refuge, she means, to which.he that slew another unawares might flee: where, though he was banished from his habitation for a time, he was not quite expelled, but might return again after the death of the high-priest. From whence she argues, that kings being the images of God, nothing could more become them than clemency and mercy; in mitigating the punishment of offenders, though there was just, cause of anger against them. Which still was short of the present case; for God was not so merciful as to provide for the safety of a wilful murderer. But such specious arguments are good enough, when men are willing to be per-, suaded: and nothing more moving than the example of God, who doth not delight in the death of a sinner.

2 Samuel 14:15

Now therefore that I am come to spedk of this thing unto my lord the king, it is because the people have made me afraid. This sounds as if the people talked <so discontentedly about Absalom’s banishment, that it was^ another motive to her to make Ihis address to the king- But it doth not seem to me to be likely that the people were dissatisfied, because he was not recalled: but rather David was afraid the people would be dissatisfied if he did recall him. I said indeed before, (ver. 13.) that David imagined by her speech that they were desirous of his return from banishment; but he did not think so before: and whatsoever their desires might be, they did not express any discontent because he was not; for then there would not havo been any need of this woman to bring that about which he desired more than they. Therefore I think the last words should be translated, not because, but though the people made me afraid. That is, those she advised withal Microsoft ® CHAP. XIV.] THE SECOND BOOK OF SAMUEL. told her it was too bold an attempt: but this did not discourage her; because she presumed the king would be so. good as to give her a favourable audience, andnot. be angry with her, since what she said was well intended. So the next word is to be translated but, hot and. But thy handmaid said, I will now speak unto the king; it may be that the king will perforin the request of his hand-, maid.] This is, notwithstanding the fears which some put into her, she resolved to make this petition: and she gives her reason for it in the next verse. " • " *

2 Samuel 14:16

For the king will hear, to. deliver his handmaid out of the hand of the men that would destroy me and my son together out of the inheritance of God. Clemency and kindness are the properties of good kings; and such she saith she knewthe king to be, who would take >pity upon her and her son, in whose preservation her life was bound up. And when she calls the land of Israel the inheritance of God, who dwelt among them there, she secretly puts, the king in mind how dangerous it was to let Absalom (unto whom she had adventured to apply her case) to continue in an idolatrous country; where God was not worshipped, as he was in the land of Israel.

2 Samuel 14:17

Then thine handmaid said; The word of my lord the king shall now be comfortable. Thereupon she grew confident that the king’s answer would be according to her heart’s desire:, it being the highest glory of a prince (as the emperor Titus was wont to say) not to send any petitioner away sad and sorrowful. And, indeed, the king’s great patience, in attending to so long an address, might make her presume to receive a gracious answer. For as an angel of God, so is my lord the king, to discern bothgood and bad.~] To discern between just and unreasonable petitions, as well as patiently to hear both those things which are grateful, and those which are less acceptable. And therefore she doubted not of such a kind answer as the angels bring, who arc messengers of Divine mercy. Therefore the Lord thy God xvill be with thee.] To direct him to judge aright and to shew mercy. There is a great deal of artifice in all this. For to presume upon the kindness of another, and to expect gracious answers from their noble qualities/is very moving: men being very loath to defeat those who think so highly of them, according to that of Aristotle, in the second book of his Rhetoric, " We love those that admire us."

2 Samuel 14:18

Then the’king answered and said unto the woman, Hide not from me, I pray thee, one thing that I shall ask thee. And the woman said, Let my lord the king now speak. As much as to say, And I will answer truly; *

2 Samuel 14:19

And the king said, Is not the hand ofJoab with thee in all this?. His prudence made him suspect that a woman durst not have’ adventured upon this speech, but by the counsel and contrivance of some greater person. And none more likely than Joab, whom he knew to be a eun r ning man and a friend to Absalom. And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from aught that my lord the king hath spoken.] As much as to say in our language, it is even so. And therefore she did not seek by any windings or turnings this way or the other to dissemble the matter, but plainly confessed it, as it follows. Concerning the phrase, turn to the right handor left, see upon Gen. xxiv. 49. For thy servant Joab, he bade me, and he put all these tvords in the mouth of thy handmaid.] The, sense of them, which he left her to manage to the best advantage,

2 Samuel 14:20

To fetch about Miis form of speech hath thy servant Joab done this thing.~\ The meaningis, Joab instructed, her,. that having obtained pardon for. her son, she should," turn about the face of her speech (as the. words are in the Hebrew) another way, and transfer it to Absalom, as a pa-/ rallel case with her own. And so Josephus expresses her sense, lib. vii. Antiq. cap. 8. " When she had thanked the t king for his pity towards her, she said, But that I may be more certain of thy clemency, receive thy. own son into thy. favour;, for how is it possible for me not to doubt of the favour thou. promisest me, when thou still sufferest thy own son to lie, under, thy indignation for the likefault?" And my lord the king is wise, according to the wisdom of an angel of God, to know all things that are done in the earth’.] That is, in the whole kingdom, where nothing could be hid from him, but he knew all men, and their counsels; v and.likewise. knew what was fit to be done in k answer to their desires. She still persists in her admiration of the kiug, that she might the more incline him to grant her request.

2 Samuel 14:21

And the king said unto Joab, Behold now, I have done this thing: go therefore, and bring the young man Absalom again. The king turned from her to him (who seems to have stood in some part of the room.white she “delivered her petition), as the principal agent in this business, whom he was pleased to gratify.in his request.

2 Samuel 14:22

And Joab fell to the ground on his, face, mid bowed himself. As the woman did when she entered into his presence to present her petition, (ver. 4.) And thanked the king.] For favours are to be no less humbly, acknowledged. than humbly begged. And Joab said, To-day thy servant knoweth that I have found grace in thy sight, my lord, O king, in thaf the king hath fulfilled the request of his servant.] He looked upon it as a mark of the king’s great kindness, who was not angry, but granted so. bold a request, in which he was mistaken;’ for though he passed by the murder of Amnon, yet he remembered Joab’s murder of Abner to his dying day.

2 Samuel 14:23

So Joab arose, and Went to Geshur; and brought Absalom to Jerusalem. St. Ambrose mentions this as an instance of the ^vonderful affection which parents have to” their children, though degenerate and wicked; by which we may raise our thoughts to comprehend a little of the inconceivable love of our heavenly Father (as Strigelius here’* meditates) towards his own eternal Son, and towards mankind for his sake.

2 Samuel 14:24

And the king said. When he heard he was. come to Jerusalem. Let him turn to his own house, and let him not see my face.] His affection to him did not so blind his eyes, but ho still saw it would not be for his honour to let him come into his presence. So Absalom returned to his own house.] This intimates as-if he came not only tp Jerusalem, but to the king’s court. And saw not the king’s face.] Which was some humiliation to him, and put hiin upon repentance; for he. saw he had not a full pardon, being not entirely restored to the king’s favour. The people also were convinced by this how detestable his crime was in the king’s account; and that he

2 Samuel 14:27

And unto Absalom were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance. How the LXX. in the Vatican edition came to add here, that Tamar was afterward the wife of Rehoboam, and bare him Abijah, I cannot tell, but I suppose it was from somo Jewish tradition. Ver. 28- So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.] He lived privately, having the company only of his own family. For, it is likely, he was, by the king’s command, confined to his house, where he had few visitants, being under the king’s displeasure.

2 Samuel 14:29

TIterefore Absalom sent for Joab, to have sent him to the king. He did not employ his privacy so well as he should have done; but had ambitious designs in his head, if he could be restored to the king’s favour, and enjoy greater liberty; for which he intended to make Joab his intercessor. But he would not come to him: and when he sent again th$ second time, he would not come.] Josephus thinks that Joab only took time to consider whether he should do what was desired: but Absalom was in haste, and could not endure any delay, and therefore did as follows. Or, perhaps, Joab thought he had done enough, and was afraid the king might be angry if he pressed ) him further.

2 Samuel 14:30

TIterefore he said unto his servants, See, Joab’s field is near unto mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire. He had those still about him who were ready to execute any command, though never so unjust; as they did when he bade them kill Amnon. And it appears by this what a daring person Absalom was, who durst affront such a man as Joab after this manner.

2 Samuel 14:31

Tlien Joab arose, and went to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?. This carried Joab presently to his house, to expostulate with him about the damage he had done him; for which we do not find he offers any satisfaction; which may make it seem strange that so furious a man as Joab should not immediately revenge himself, by ordering his field to be burnt, or some such way: but he was so wise as to consider, that being the king’s son he might some time or other be reconciled to his father, and do him a prejudice.

2 Samuel 14:32

And Absalom answered Joab, Behold,! sent unto thee, saying, Come hither, that I may send thee to the king. He seems to have no sense of any injury he had done Joab, but thought he had just cause to complain that he w r ould not come to him. To say, Wherefore am I come from Geshur?] These were words too insolent to be sent to the king; therefore one would think he only expressed himself thus to Joab. It had been better for me to Jiave been there still.] He might have found means to return thither, if he had not had other designs in his head; which made him desire to have his full liberty. Now therefore let me see the king’s face; and if there be any iniquity in me, let him kill me.] He could not but know there was iniquity in him: but he pretends, if the king would not pardon it, he had rather die than not see his father’s face.

2 Samuel 14:33

So Joab came to the king, and told him: and when he had called for Absalom. These passionate expressions, that he was weary of life, while he continued banished from the king’s presence; nay, that he desired to die, so he might but see him, moved Joab to intercede for him, and David to receive him into his favour. Microsoft® CHAP. XV.] THE SECOND BOOK OF SAMUEL. He came to the king, and bowed himself on his face to the ground before the king.] Begging pardon, as Josephus explains it, for the sin he had committed. And the king kissed Absalom.] In token of reconciliation. Josephus saith the king raised him up from the ground, kol twv ytyovoruSv afivi^ariav l7rayyl\^Tat, and promised him an oblivion of wlwt was past. Which was a great weakness in David: for impenitent persons become more wicked by a full pardon of their offences; as Absalom did. Who being thus received into the king’s favour, became more gracious with the people: who before looked upon him as an excommunicated person, and would have nothing to do with him.