Holy Bible

Absalom the son of David had a fair sister. 2 Samuel 13:1-29 The wickedness of Amnon J. Parker, D. D. No other book but the Bible dare have inserted such a chronicle as this and yet have hoped to retain the attention and confidence of the whole world through all ages. A chapter of this kind is not to be read in its singularity, as if it stood wholly alone and unrelated to other currents of human history. Coming upon it as an exceptional story, the only possible feeling is one of intense and repugnant disgust. If this chapter, and a few others almost like it, occupied any considerable space in the Bible, without being relieved by a context of a very different quality, they would certainly and properly wreck the fortune of the whole book as a public instructor and guide. Amnon did not represent a human nature different from our own. It must always be considered that such men as Amnon and Judas Iscariot represented the very human nature which we ourselves embody. The difference between the sweet child and the corrupt and infernal Amnon may in reality be but a difference in appearance and form. Time alone can tell what is in every human heart, and not, time only, for circumstances sometimes awaken either our best selves or our worst selves and surprise us by what is little less than a miracle of self-revelation Again and again, therefore, let it be said — for the tediousness is well compensated by the moral instruction — that when we see the worst specimen of human nature we see what we ourselves might have been but for the restraining grace of God. A relieving feature in the whole record is certainly to be found in the anger which was felt in regard to the outrage committed by Amnon. The outrage was not looked upon as a mere commonplace, or as a thing to be passed by a casual remark; it aroused the infinite indignation of Absalom, and in this ease Absalom, as certainly as Amnon, must be taken in a representative capacity. Whilst, therefore, it is right to look upon this most heartrending and discouraging aspect of human nature, it is rights also to remember that those who observed it answered the unholy deed with burning indignations, It is thus that the Spirit of God reveals itself through the spirit of man. This is not the voice of Absalom alone; it is the voice of the Spirit which fills and rules the world. We need men who dare express their angriest and holiest feelings in indignation that cannot be mitigated or turned aside; we need men who have courage to go forth and make their voices heard in moral darkness. Absalom killed Amnon, and killed him in a somewhat cowardly way; yet it would be difficult to blame Absalom for this act of fraternal reprisal and justice. Still, it is just at such critical points that the spirit of Christian civilisation intervenes and undertakes to do for the individual man what the individual man must not be permitted to do for himself. Here is the mystery of society. It would seem a short and easy method for every man who is outraged immediately to cause the criminal to suffer, but on second thoughts it will appear, first, that this is impossible, and, secondly, that it is utterly impracticable: impossible because in many cases the criminal may be stronger than the man who has been outraged, and impracticable because the criminal may by many cunning methods evade the punishment which the righteous man would inflict. These records are written not only for our instruction but for our warning. The most puristic mind may well pause before the record of this chapter and wonder as to his own possibilities of apostasy. "Let him that thinketh he standeth take heed lest he fall." "Be sure your sin will find you out." What is done in secret is to be proclaimed from the house-tops, and a sudden light is to unveil that which is supposed to be covered by the densest concealment. Society would be rent in twain by the very suspicion that there may be Amnons within its circle, but for the conviction that the Lord reigneth, and that all things make for righteousness and justice under his beneficent rule. ( J. Parker, D. D. ) Absalom and Amnon W. G. Blaikie, D. D. A living sorrow, says the proverb, is worse than a dead. The dead sorrow had been very grievous to David; what the living sorrow, of which this chapter tells us, must have been, we cannot conceive. It is a very repulsive picture of sensuality that this chapter presents. One would suppose float Amnon and Absalom had been accustomed to the wild orgies of pagan idolatry. Nathan had rebuked David because he had given occasion to the enemies of the Lord to blaspheme. This in God's eyes was a grievous offence. Amnon and Absalom are now guilty of the same offence in another form, because they afford a pretext for ungodly men to say that the families of holy men are no better — perhaps that they are worse — than other families. In Scripture some men have very short biographies; Amnon is one of these. And, like Cain, all that is recorded of him has the mark of infamy. We can easily understand that it was a great disaster to him to be a king's son. To have his position in life determined and all his wants supplied without an effort on his part; to be so accustomed to indulge his legitimate feelings that when illegitimate desires rose up it seemed but natural that they too should be gratified; to be surrounded by parasites and flatterers, that would make a point of never crossing him nor uttering a disagreeable word, but constantly encouraging his tastes — all this was extremely dangerous. And when his father had set him the example, it was hardly possible he would avoid the snare. There is every reason to believe that before he is presented to us in this chapter he was already steeped in sensuality. It was his misfortune to have a friend, Jonadab, the son of Shimeah, David's brother, "a very subtil man," who at heart must trove been as great a profligate as himself. For if Jonadab had been anything but a profligate, Amnon would never have confided to him his odious desire with reference to his half-sister, and Jonadab would never have given him the advice that he did. What a blessing to Anmon, at this stage of the tragedy, would have been the faithful advice of an honest friend — one who would have had the courage to declare the infamy of his proposal, and who would have so placed it in the light of truth that it would have shocked and horrified even Amnon himself l In reality, the friend was more guilty than the culprit. The one was blinded by passion; the other was self-possessed and cool. The cool man encourages the heated; the sober man urges on the intoxicated. The plan which Jonadab proposes for Amnon to obtain the object of his desire is founded on a stratagem which he is to practise on his father. He is to pretend sickness, and under this pretext to get matters arranged by his father as he would like. If anything more was needed to show the accomplished villainy of Amnon, it is his treatment of Tamar after he has violently compassed her ruin. It is the story so often repeated even at this day — the ruined victim flung aside in dishonour, and left unpitied to her shame. We think of those men of the olden time as utter barbarians who confined their foes in dismal dungeons, making their lives a continual torture, and denying them the slightest solace to the miseries of captivity. But what shall we say of those, high-born and wealthy men, it may be, who doom their cast-off victims to an existence of wretchedness and degradation which has no gleam of enjoyment, compared with which the silence and loneliness of a prison would he a luxury? Can the selfishness of sin exhibit itself anywhere or anyhow more terribly? If David winked, Absalom did nothing of the kind. Such treatment of his full sister, if the king chose to let it alone, could not be left alone by the proud, indignant brother. He nursed his wrath, and watched for his opportunity. Nothing short of the death of Anmon would suffice him. And that death must be compassed not in open fight but by assassination. And now the first part of the retribution denounced by Nathan begins to be fulfilled, and fulfilled very fearfully — "the sword shall never depart from thy house." ( W. G. Blaikie, D. D. ) Parental failure W. G. Blaikie, D. D. Every one must have been struck by the remarkable fact that while David was so admirable as a governor of a kingdom, he was so unsuccessful as a ruler of his own house. 1. First of all, in accounting for the troubles of his house, we have again to notice his plurality of wives — a sure source not only of domestic trouble, but of ungodliness too. The training of the young, and all the more since the Fall, is attended with very great difficulties; and unless father and mother be united, visibly united, in affection, in judgment, and in piety, the difficulty of raising a godly seed is very greatly increased. In David's house there must have been sad confusion. There could have been no happy and harmonious co-operation between father and mother in training the children, Hence the paramount importance of the apostle's exhortation — "Be ye not unequally yoked together with unbelievers." 2. Further, David's own example, in certain respects, was another cause of the ill-ordered state of his family. A parent may have a hundred good qualities, and but very few bad, but the risk of his children adopting the bad is much greater than the likelihood of their copying the good. The bent of their fallen nature inclines them to the one; only Divine grace can draw them to the other. The character Of David was singularly rich in fine qualities, but it was also marked by a few flaring defects. One was, proneness to animal indulgence; another, the occasional absence of straightforwardness. These were the very defects which his children copied. 3. A third cause of David's failure in the government of his family was the excessive, even morbid tenderness of his feelings towards his children — especially some of them. Perhaps a fourth reason may be added for David's ill success in his family — though of this there is less positive proof than of the rest — he may have thought of his family circle as too exclusively a scene for relaxation and enjoyment — he may have forgot that even there is a call for much vigilance and self-denial. Men much harassed with public business and care are prone to this error. In truth, there is no recreation in absolute idleness, and no happiness in neglect of duty. True recreation lies not in idleness, but in change of employment, and true happiness is found not in neglecting duty, but in its performance. ( W. G. Blaikie, D. D. ) Amnon and Absalom: -- Examples of short-circuited lives The wires became crossed; there was a flash, a beautiful pyrotechnic display, and then the machinery that ought to have lasted years longer was still — a mass of inert matter fit only to go to the shop and undergo extensive repairs. "She got short-circuited, and burned herself out," was the explanation of the engineer. No one questions that selfish indulgence and sin yield more intense and feverish pleasure than a life of self-control and unselfishness. All normal pleasures are moderate, because it is the wise design of nature to have them often repeated and continued through a long period, culminating at the" end. To yield to a desire for immoderate indulgence of any kind, whether it is the pursuit of the pleasures of appetite, or of business successes, or of social excitement, or intellectual dissipation in novel-reading or the play, is simply to short-circuit our lives and burn out in a few fitful flashes the possibilities of enjoyment that should have been extended over a long and happy lifetime. Vengeance upon the wrongdoer Tytler's History. Tarquinius' son Sextus, lawless and flagitious, had committed a rape on Lucretia. The dead body of the violated Lucretia was brought into the forum, and Brutus, throwing off his assumed disguise of insanity, appeared the passionate advocate of a just revenge, and the animated orator in the cause of liberty against tyrannical oppression. The people were roused in a moment, and were prompt and unanimous in their procedure. Tarquinius was at this time absent from the city, engaged in a war with the Rutulians. The Senate was assembled, and pronounced a decree which banished forever the tyrant, and at the same time utterly abolished the name and office of king. ( Tytler's History. ) Purity at all cost Newton Jones. Dr. Arnold, of Rugby, finding that two or three of the boys had been guilty of impurity of both speech and action, he promptly dismissed them from the school. The directors, meeting later on, took the Doctor severely to task for the drastic measures he had resorted to, and said "at that rate the college would soon be empty." He simply replied that he "would rather see the number reduced to twelve, and have purity of thought and action, than bad moral influence to have a foothold." ( Newton Jones. ) Absalom hath slain all the king's sons. 2 Samuel 13:30-37 Chastisement R. E. Faulkner. The fulfilment of the curse on David's house now begun. I. OBSERVE THE JUSTICE OF GOD'S DEALINGS IN CHASTISEMENT. A comparison of David's sin and its punishment shows that free forgiveness does not remove consequences in this life. 1. David had wounded Uriah in his best affections. He himself was allowed to suffer the keenest sorrow through the son he best loved. 2. He had to see the evil heritage of lust develope in that favourite child. 3. He took the one ewe lamb. Absalom stole the hearts of all Israel. 4. David made Joab his tool to carry out his treachery. Henceforth he was Joab's tool, obliged to bear with him, and leave his punishment to Solomon. II. SIN HAD WEAKENED HIS POWER. He no longer possessed the respect of the nation. The reins of government were dropping from his hands. Yet he recognised love in it all, and God meant it in love. ( R. E. Faulkner. ). And the soul of King David longed to go forth unto Absalom. 2 Samuel 13:39 A father's tender solicitude for his son "I well remember," says a present-day writer, "the effect produced on my mind on being told by a servant, soon after I had recovered from a dangerous illness, that during the crisis of the malady my father was seen to shed tears. Though far from being a stern parent, he was not an emotional man; and the statement was a revelation to me, at least in degree. It is now more than half a century ago, but it will never be forgotten.".

Benson Commentary 2 Samuel 13:1 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her. 2 Samuel 13:1 . Absalom, the son of David, had a fair sister — His sister by both father and mother. For they were both born of Maacah, the daughter of Talmai, king of Geshur. Now began another part of Nathan’s prophecy, I will raise up evil against thee out of thine own house, to be awfully fulfilled On David; and the sad scene of domestic troubles to be opened which were to befall his family. And it is probable he had not been long returned to Jerusalem, from the taking of Rabbah, before they began to take place and multiply upon him. 2 Samuel 13:2 And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do any thing to her. 2 Samuel 13:2 . Amnon fell sick for his sister Tamar — He fell deeply in love with her, and being conscious that his passion was very criminal, he concealed it for some time, but at the expense of his health, being racked by the violence of a strong desire, and the terror of indulging it. Thus fleshly lusts are their own punishment, and not only war against the soul, but the body too, and are the rottenness of the bones. See what a hard master sinners serve, and how heavy a yoke sin is! For she was a virgin — And therefore under a strict guard, so that it was difficult for him to get private converse with her, or to enjoy her company. Amnon thought it hard to do any thing unto her — Thought it criminal, as indeed it was in a high degree, to betray that virtue and honour of which, as a brother, he ought to be the protector. His conscience at first startled and shrunk back from the commission of so great a sin, and he could not think of it without horror. But what wickedness is so vile as not to gain entrance into an unsanctified, unguarded heart, especially when evil counsel comes to aid its assaults! 2 Samuel 13:3 But Amnon had a friend, whose name was Jonadab, the son of Shimeah David's brother: and Jonadab was a very subtil man. 2 Samuel 13:3 . Amnon had a friend — Say rather an enemy; for surely he proved himself to be such in a high degree, by the evil counsel he gave, issuing in Amnon’s utter ruin of soul, as is too probable, as well as body. “He plainly perceived that Amnon’s disease was some strong desire ungratified; and insinuated to him that he who was the king’s son might give a loose to his desires, and despise the restraint of ordinary men! How vile was this advice! and how lamentable it is that the heirs of royalty, whose virtue is of much more consequence than that of meaner men, should yet be under more temptation to taint it from the poison of infectious flatterers.” — Delaney. 2 Samuel 13:4 And he said unto him, Why art thou, being the king's son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom's sister. 2 Samuel 13:5 And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it , and eat it at her hand. 2 Samuel 13:5 . Jonadab said, Make thyself sick — He advises Amnon to pretend that his stomach was so weak that he could eat nothing that his servants dressed, and therefore desired his sister, who understood how to make delicate dishes, might come and prepare something that he could relish. Ah! false, treacherous, and base flatterer! that could thus tempt thy prince to so vile a crime! More than the poison of asps is under the lips of such friends and counsellors. 2 Samuel 13:6 So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand. 2 Samuel 13:7 Then David sent home to Tamar, saying, Go now to thy brother Amnon's house, and dress him meat. 2 Samuel 13:8 So Tamar went to her brother Amnon's house; and he was laid down. And she took flour, and kneaded it , and made cakes in his sight, and did bake the cakes. 2 Samuel 13:9 And she took a pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him. 2 Samuel 13:10 And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother. 2 Samuel 13:10 . Amnon said, Bring the meat into the chamber — It is probable that when Tamar first came, Amnon had received her in an outward room, but that, pretending now to be fatigued, he retired into his chamber, desiring her to go along with him, that he might put his design upon her in execution without being interrupted; it being an inner chamber probably, remote from any other room. 2 Samuel 13:11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister. 2 Samuel 13:12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly. 2 Samuel 13:12 . Nay, my brother — Whom nature both teaches to abhor such thoughts, and obliges to defend me from such an injury, with thy utmost hazard, if another should attempt it. Do not force me — Thou oughtest to abhor it, if I were willing; but to add violence is abominable. No such thing ought to be done in Israel — Among God’s people, who are taught better things; who also will be infinitely reproached for so base an action. Thus she represents to him that, whatever other nations did, among whom idols were worshipped with filthy lusts, they who worshipped so pure and holy a God; and had such divine laws, ought not to be guilty of any such abomination. Do not this folly — That is, this wickedness, the foolishness of which she prays him to consider, as, for a moment’s gratification of a brutal desire, it would highly provoke the Divine Majesty, and bring lasting disgrace and wretchedness upon them both. Would he expose a sister to infamy? Would he expose himself to indelible reproach? 2 Samuel 13:13 And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee. 2 Samuel 13:13-14 . And I, whither shall I cause my shame to go? — How shall I drive it from me; and where shall I hide it? This plea for herself is inexpressibly beautiful and forcible. Thou shalt be as one of the fools in Israel — Shalt utterly lose thy reputation, and be contemptible to all the people, as a man void of all religion, honour, virtue, and even humanity; wilt be treated as a brute and a fool, and, instead of the honour of being heir apparent to the throne, wilt sink into the lowest degree of derision and reproach. Now therefore, I pray thee, speak unto the king — Having urged in vain the heinousness of the action, the dishonour it would be to her, and the no less reproach it would bring on himself, and he still blindly persisting in his wicked resolution, she adds these words to give him hope and flatter him into forbearance. He would not hearken to her — Tamar said all this to a deaf man, who was wholly under the power of his furious lusts; which would not suffer him to regard God or men, his sister or himself. 2 Samuel 13:14 Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her. 2 Samuel 13:15 Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone. 2 Samuel 13:15-17 . Then Amnon hated her exceedingly — His mind, which at first had been impelled by lust, was now agitated by remorse, which drove it to a different extreme, like the vibration of a pendulum. The horror of his guilt struck him with a sudden detestation of her whom he deemed the cause of it, and he hated his sister when he should have hated himself. Thus, through God’s abandoning him, in just judgment, to the tumult of his own intemperate mind, this other punishment of David’s adultery became more flagrant; and the prophet’s prediction, of evil being raised up to him out of his own house, more conspicuous. For Amnon’s barbarous behaviour now precluded all possibility of concealing his guilt. The moment his brutality was indulged, he commanded his sister out of his sight. And she said, There is no cause — For me to go, or for this hard usage. She had given him no cause for aggravating his first offence, by loading it with an immediate and public scandal, and indelible reproach upon her, himself, and his house; upon religion, and the people of God. This evil is greater than the former — Not a greater sin, but an act of greater cruelty, and a greater calamity to her; because it exposed her to general infamy and contempt. And, besides, it turned a private offence into a matter of public scandal, to the great dishonour of God and of his people, and especially of all the royal family. But he would not hearken to her — He was now as deaf to decency and humanity as he had been before to all sense of shame and conscience, and, therefore, called to his servant that attended him, and bid him turn out that woman from him, and bolt the door after her. 2 Samuel 13:16 And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her. 2 Samuel 13:17 Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her. 2 Samuel 13:18 And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her. 2 Samuel 13:18 . She had a garment of divers colours — Of embroidered work. His servant brought her out, &c. — A high contempt of a king’s daughter. But the servant’s dependance on his master overruled all respect due to her. “Tamar thus treated,” says Delaney, “not parted with as an innocent woman, cruelly injured, but thrust out as a prostitute that had seduced to sin, is the strongest image of innocence, barbarously abused, and insufferably insulted, that history affords us; the greatest injury loaded with the greatest indignities! contumely added to cruelty!” 2 Samuel 13:19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying. 2 Samuel 13:19 . Tamar put ashes upon her head — To signify her grief for some calamity which had befallen her, and what that was, concurring circumstances easily discovered. And laid her hand on her head — In token of shame and sorrow, as if she were unable to show her face. And went on crying — To manifest her abhorrence of the fact, and that it was not done by her consent. 2 Samuel 13:20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing. So Tamar remained desolate in her brother Absalom's house. 2 Samuel 13:20 . And Absalom her brother said to her — To whose house she had passed on, in the condition just mentioned, with ashes on her head, &c., oppressed with sorrow, and overwhelmed with shame. Hath Amnon thy brother been with thee? — A modest expression for the foul rape he had committed. Thus Absalom covers the gross injury which he suspected she had received, under the veil of the most decent and distant phrase that could hint his suspicion to her. And to save her blushes, and let her see that he understood her distress, he stopped her short from attempting any answer, by begging her to say nothing of the matter, but endeavour to forget the injury, since it was a brother that had done it. Hold now thy peace, my sister: he is thy brother — Therefore thou must forgive and forget the injury; for thy disgracing of him will be a blot to us all; and thou wilt not get right from thy father against him, because he is as near and dear to him as thou; therefore, also, thy dishonour is the less, because thou wast not abused by any mean person, but by a king’s son; and, as this evil cannot be revenged, it must be borne. Thus he covers his design of taking vengeance upon Amnon at the first opportunity. Regard not — So as to torment thyself. So Tamar remained desolate — Through shame and dejection of mind, giving herself up to solitude and retirement. “And, in all probability, she continued so her whole life long; unmarried and undone. And Amnon had the horror of reflecting, that for one moment’s base and brutal indulgence, he had made his nearest kinswoman, an amiable and innocent sister, miserable to the last moment of her life.” Such are generally the sad products of sin! 2 Samuel 13:21 But when king David heard of all these things, he was very wroth. 2 Samuel 13:21 . When David heard, he was very wroth — With Amnon: whom yet he did not punish, at least so severely as he ought to have done; perhaps, because he was his eldest son, and the next heir to his crown, and therefore he was unwilling either to cut him off, or to expose him to contempt among the people he might hereafter be called to govern; or, because he could not punish him in any legal or equitable manner, without laying open the infamy of his house; or, which seems to have been the most weighty reason, because he was conscious of his own guilt, in an instance not very dissimilar, which certainly had set Amnon a bad example; and because he had otherwise been partly accessory to his guilt by a very unguarded compliance with his son’s irrational request in sending Tamar to him. There can be no question but that David’s guilt with Bath-sheba rendered him more backward to punish that of Amnon. “However, the guilt which human justice or human infirmity did not, or could not chastise as it deserved, the divine vengeance did.” — Delaney. 2 Samuel 13:22 And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar. 2 Samuel 13:22 . Absalom spake, &c. — Though he hated Amnon in his heart, yet he never expressed the least resentment, nor said any thing to him at all about that business. He neither debated it with him, nor threatened him for it, but seemed willing to pass it by with brotherly kindness. Not that he forbore all discourse with him on any subject, which would have raised jealousy in his mind, and also in David’s. But by the method Absalom pursued, Amnon was lulled asleep, in a belief that he would give him no trouble for what he had done. 2 Samuel 13:23 And it came to pass after two full years, that Absalom had sheepshearers in Baalhazor, which is beside Ephraim: and Absalom invited all the king's sons. 2 Samuel 13:23-25 . After two full years — This circumstance of time is noted, as an aggravation of Absalom’s malice, which was so implacable; and as an act of policy, that both Amnon and David might more securely comply with his desires. Let the king and his servants go — He certainly did not wish the king to go; but invited him, to avoid all suspicion. He would not go, but blessed him — Gave him thanks for his invitation, and prayed God to bless him. 2 Samuel 13:24 And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant. 2 Samuel 13:25 And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him. 2 Samuel 13:26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? 2 Samuel 13:26 . Let my brother Amnon go with us — That is, with him and the rest of his brethren, as appears from the following verse. David designed, it seems, to keep him at home with him, as being his eldest son, and heir of his kingdom; otherwise Absalom would never have made particular mention of him, which, in consequence of what the king said, he was now forced to do. Nor did Absalom’s desire of Amnon’s company want specious pretences, as that, seeing the king would not, he who was next to the king in dignity might honour him with his presence; and that this might be a public token of friendship between him and his brother, not withstanding the former occasion of difference. 2 Samuel 13:27 But Absalom pressed him, that he let Amnon and all the king's sons go with him. 2 Samuel 13:27 . He let Amnon and all the king’s sons go — It is strange that Absalom’s urgent desire of Amnon’s company raised no suspicion in the mind of so wise a king: but God suffered him to be blinded that he might execute his judgments upon David, and bring upon Amnon the just punishment of his lewdness. 2 Samuel 13:28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant. 2 Samuel 13:28-29 . When Amnon’s heart is merry — When he least suspects, and will be most unable to prevent the evil. Have not I commanded you? — I who am the king’s son, and, when Amnon is dead, next heir to the crown, and who therefore can easily stand between you and the danger of your being called to an account for what you do, or can obtain pardon for you, and not only so, but have it in my power to reward you. The servants did as Absalom had commanded — And Amnon fell. Thus did Absalom at one blow revenge himself upon his sister’s ravisher, and rid himself of his rival in his father’s favour, and only obstacle, as he apprehended, to his crown. Now is the threatened sword drawn in David’s house, which will not depart from it. His eldest son falls by it, through his own wickedness, and his father, by conniving at that wickedness, is accessory to his death. Then all the king’s sons arose and fled — Terrified at what they saw, they started up from the table, seized every man his mule, and fled home as fast as they could. But fast as they fled, fame reached the palace before them, and told David that Absalom had destroyed all his sons. 2 Samuel 13:29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled. 2 Samuel 13:30 And it came to pass, while they were in the way, that tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left. 2 Samuel 13:31 Then the king arose, and tare his garments, and lay on the earth; and all his servants stood by with their clothes rent. 2 Samuel 13:31-32 . Then the king arose — He was thrown by this news, as we may well imagine, into the utmost consternation, and almost driven even to despair. He tore his clothes, and laid himself down upon the earth, like a person frantic with grief, and abandoned to distress; and his servants stood disconsolate around him with their garments torn also. And Jonadab answered, &c. — Recollecting himself in his subtlety, and running over the train of his own thoughts, he easily concluded that Amnon only was killed; and immediately took upon him to assure the king it must be so. Amnon only is dead; for by the appointment of Absalom, &c. — It is probable Absalom had talked among his familiar friends, that he would take an opportunity to revenge the injury done his sister, although, for the present, he took no notice of it, which Jonadab had some way or other discovered. But “what unparalleled impudence and effrontery,” says Delaney, “was this, to speak with such calmness and unconcern of a horrid villany, which he himself had contrived, and of which he now saw the dreadful consequences! What a miscreant minister was this, and how much fitter to be admitted into the councils of hell than into those of David! This hath been determined from the day that he forced his sister — And did Jonadab know all this? or had he any cause to suspect it? Then what a wicked wretch was he, that he did not make David acquainted with it sooner, in order that means might have been used to make up the quarrel, or, at least, that David might not have thrown Amnon into the mouth of danger, by letting him go to Absalom’s house. For, if we do not do our utmost to prevent mischief, we make ourselves accessory to it. It is well if Jonadab was not as guilty of Amnon’s death as he was of his sin. Such friends do they prove who are hearkened to when they counsel us to do wickedly. 2 Samuel 13:32 And Jonadab, the son of Shimeah David's brother, answered and said, Let not my lord suppose that they have slain all the young men the king's sons; for Amnon only is dead: for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar. 2 Samuel 13:33 Now therefore let not my lord the king take the thing to his heart, to think that all the king's sons are dead: for Amnon only is dead. 2 Samuel 13:34 But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill side behind him. 2 Samuel 13:34 . Absalom fled — He was now as much afraid of the king’s sons as they were of him; they fled from his malice, he from their justice. No part of the land of Israel could shelter him; the cities of refuge afforded no protection to a wilful murderer. Though David had let Amnon’s incest go unpunished, Absalom could not promise himself his pardon for this murder. He therefore made the best of his way to his mother’s relations, and was entertained and protected by his grandfather Talmai three years; David not demanding him, and Talmai not thinking himself obliged to send him back unless he were demanded. 2 Samuel 13:35 And Jonadab said unto the king, Behold, the king's sons come: as thy servant said, so it is. 2 Samuel 13:36 And it came to pass, as soon as he had made an end of speaking, that, behold, the king's sons came, and lifted up their voice and wept: and the king also and all his servants wept very sore. 2 Samuel 13:37 But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every day. 2 Samuel 13:37 . David mourned for his son every day — Either for the murder of Amnon, or for Absalom, who was lost as to any comfort he could have from him. “Thus did God, by withdrawing his restraining grace from Amnon, and leaving him a prey to his own passions, raise up evil to David out of his own house; a daughter ravished by her own brother; that brother murdered by another brother; and that other in exile on that account; and soon to perish by a fate yet more deplorable, had it not been more deserved! And now began another and more dreadful prophecy of Nathan to be fulfilled upon David, before his eyes: the sword was now first brought in upon his house, attended with this dreadful assurance of never departing from it.” — Delaney. 2 Samuel 13:38 So Absalom fled, and went to Geshur, and was there three years. 2 Samuel 13:39 And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead. 2 Samuel 13:39 . The soul of King David longed to go forth to Absalom — To visit him, or to send for him. What amazing weakness was this! At first he could not find in his heart to do justice to the ravisher of his sister; and now he can almost find in his heart to receive into favour the murderer of his brother! How can we excuse David from the sin of Eli, who honoured his sons more than God. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 2 Samuel 13:1 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her. CHAPTER XVII. ABSALOM AND AMNON. 2 Samuel 13:1-37 . LIVING sorrow, says the proverb, is worse than a dead. The dead sorrow had been very grievous to David; what the living sorrow, of which this chapter tells us, must have been, we cannot conceive. It is his own disorderly lusts, reappearing in his sons, that are the source of this new tragedy. It is often useful for parents to ask whether they would like to see their children doing what they allow in themselves; and in many cases the answer is an emphatic "No." David is now doomed to see his children following his own evil example, only with added circumstances of atrocity. Adultery and murder had been introduced by him into the palace; when he is done with them they remain to be handled by his sons. It is a very repulsive picture of sensuality that this chapter presents. One would suppose that Amnon and Absalom had been accustomed to the wild orgies of pagan idolatry. Nathan had rebuked David because he had given occasion to the enemies of the Lord to blaspheme. He had afforded them a pretext for denying the work of the Holy Spirit in regeneration and sanctification, and for affirming that so-called holy men were just like the rest of mankind. This in God's eyes was a grievous offence, Amnon and Absalom are now guilty of the same offence in another form, because they afford a pretext for ungodly men to say that the families of holy men are no better - perhaps that they are worse - than other families. But as David himself in the matter of Uriah is an exception to the ordinary lives of godly men, so his home is an exception to the ordinary tone and spirit of religious households. Happily we are met with a very different ideal when we look behind the scenes into the better class of Christian homes, whether high or low. It is a beautiful picture of the Christian home, according to the Christian ideal, we find, for example, in Milton's Comus - pure brothers, admiring a dear sister's purity, and jealous lest, alone in the world, she should fall in the way of any of those bloated monsters that would drag an angel into their filthy sty. Commend us to those homes where brothers and sisters, sharing many a game, and with still greater intimacy pouring into each other's ears their inner thoughts and feelings, never utter a jest, or word, or allusion with the slightest taint of indelicacy", and love and honour each other with all the higher affection that none of them has ever been near the haunts of pollution. It is easy to ridicule innocence, to scoff at young men who "flee youthful lusts;" yet who will say that the youth who is steeped in fashionable sensuality is worthy to be the brother and companion of pure-minded maidens, or that his breath will not contaminate the atmosphere of their home? What easy victories Belial gains over many! How easily he persuades them that vice is manly, that impurity is grand, that the pig's sty is a delightful place to lie down in! How easily he induces them to lay snares for female chastity, and put the devil's mask on woman's soul! But "God is not mocked; whatsoever a man soweth, that shall he also reap; for he that soweth to the flesh shall of the flesh reap corruption, while he that soweth to the Spirit shall of the Spirit reap life everlasting." In Scripture some men have very short biographies; Amnon is one of these. And, like Cain, all that is recorded of him has the mark of infamy. We can easily understand that it was a great disaster to him to be a king's son. To have his position in life determined and all his wants supplied without an effort on his part; to be surrounded by such plenty that the wholesome necessity of denying himself was unknown, and whatever he fancied was at once obtained; to be so accustomed to indulge his legitimate feelings that when illegitimate desires rose up it seemed but natural that they too should be gratified; thus to be led on in the evil ways of sensual pleasure till his appetite became at once bloated and irrepressible; to be surrounded by parasites and flatterers, that would make a point of never crossing him nor uttering a disagreeable word, but constantly encouraging his tastes, - all this was extremely dangerous. And when his father had set him the example, it was hardly possible he would avoid the snare. There is every reason to believe that before he is presented to us in this chapter he was already steeped in sensuality. It was his misfortune to have a friend, Jonadab, the son of Shimeah, David's brother, "a very subtil man," who at heart must have been as great a profligate as himself. For if Jonadab had been anything but a profligate, Amnon would never have confided to him his odious desire with reference to his half-sister, and Jonadab would never have given him the advice that he did. What a blessing to Amnon, at this stage of the tragedy, would have been the faithful advice of an honest friend - one who would have had the courage to declare the infamy of his proposal, and who would have so placed it in the light of truth that it would have shocked and horrified even Amnon himself! In reality, the friend was more guilty than the culprit. The one was blinded by passion; the other was self-possessed and cool. The cool man encourages the heated; the sober man urges on the intoxicated. O ye sons of wealth and profligacy, it is sad enough that you are often so tempted by the lusts that rise up in your own bosoms, but it is worse to be exposed to the friendship of wretches who never study your real good, but encourage you to indulge the vilest of your appetites, and smooth for you the way to hell! The plan which Jonadab proposes for Amnon to obtain the object of his desire is founded on a stratagem which he is to practice on his father. He is to pretend sickness, and under this pretext to get matters arranged by his father as he would like. To practice deceit on a father was a thing not unknown even among the founders of the nation; Jacob and Jacob’s sons had resorted to it alike. But it had been handed down with the mark of disgrace attached to it by God Himself. In spite of this it was counted both by Jonadab and Amnon a suitable weapon for their purpose. And so, as everyone knows, it is counted not only a suitable, but a smart and laughable, device, in stage plays without number, and by the class of persons whose morality is reflected by the popular stage. Who so suitable a person to be made a fool of as "the governor"? Who so little to be pitied when he becomes the dupe of his children's cunning? "Honour thy father and thy mother," was once proclaimed in thunder from Sinai, and not only men's hearts trembled, but the very earth shook at the voice. But these were old times and old- fashioned people. Treat your father and mother as useful and convenient tools, inasmuch as they have control of the purse, of which you are often in want. But as they are not likely to approve of the objects for which you would spend their money; as they are sure, on the other hand, to disapprove of them strongly, exercise your ingenuity in hood win-king them as to your doings, and if your stratagem succeed, enjoy your chuckle at the blindness and simplicity of the poor old fools! If this be the course that commends itself to any son or daughter, it indicates a heart so perverted that it would be most difficult to bring it to any sense of sin. All we would say is, See what kind of comrades you have in this policy of deceiving parents. See this royal blackguard, Amnon, and his villainous adviser Jonadab, resorting to the very same method for hood- winking King David; see them making use of this piece of machinery to compass an act of the grossest villainy that ever was heard of; and say whether you hold the device to be commended by their example, and whether you feel honoured in treading a course that has been marked before you by such footprints. If anything more was needed to show the accomplished villainy of Amnon, it is his treatment of Tamar after he has violently compassed her ruin. It is the story so often repeated even at this day, - the ruined victim flung aside in dishonour, and left unpitied to her shame. There is no trace of any compunction on the part of Amnon at the moral murder he has committed, at the life he has ruined; no pity for the once blithe and happy maiden whom he has doomed to humiliation and woe. She has served his purpose, king's daughter though she is; let her crawl into the earth like a poor worm to live or to die, in want or in misery; it is nothing to him. The only thing about her that he cares for is, that she may never again trouble him with her existence, or disturb the easy flow of his life. We think of those men of the olden time as utter barbarians who confined their foes in dismal dungeons, making their lives a continual torture, and denying them the slightest solace to the miseries of captivity. But what shall we say of those, high-born and wealthy men, it may be, who doom their cast-off victims to an existence of wretchedness and degradation which has no gleam of enjoyment, compared with which the silence and loneliness of a prison would be a luxury? Can the selfishness of sin exhibit itself anywhere or anyhow more terribly? What kind of heart can be left to the seducer, so hardened as to smother the faintest touch of pity for the woman he has made wretched for ever; so savage as to drive from him with the roughest execrations the poor confiding creature without whom he used to vow, in the days of her unsuspecting innocence, that he knew not how to live! In a single word, our attention is now turned to the father of both Amnon and Tamar. "When King David heard of all these things, he was very wroth." Little wonder! But was this all? Was no punishment found for Amnon? Was he allowed to remain in the palace, the oldest son of the king, with nothing to mark his father's displeasure, nothing to neutralize his influence with the other royal children, nothing to prevent the repetition of his wickedness? Tamar, of course, was a woman. Was it for this reason that nothing was done to punish her destroyer? It does not appear that his position was in any way changed. We cannot but be indignant at the inactivity of David. Yet when was too much implicated in the same sins to be able to inflict suitable punishment for them. It is those whose hands are clean that can rebuke the offender. Let others try to administer reproof - their own hearts condemn them, and they shrink from the task. Even the king of Israel must wink at the offences of his son. But if David winked, Absalom did nothing of the kind. Such treatment of his full sister, if the king chose to let it alone, could not be let alone by the proud, indignant brother. He nursed his wrath, and watched for his opportunity. Nothing short of the death of Amnon would suffice him. And that death must be compassed not in open fight but by assassination. At last, after two full years, his opportunity came. A sheep-shearing at Baal-hazor gave occasion for a feast, to which the king and all his sons should be asked. His father excused himself on the ground of the expense. Absalom was most unwilling to receive the excuse, reckoning probably that the king's presence would more completely ward off any suspicion of his purpose, and utterly heedless of the anguish his father would have felt when he found that, while asked professedly to a feast, it was really to the murder of his eldest son. David, however, refuses firmly, but he gives Absalom his blessing. Whether this was meant in the sense in which Isaac blessed Jacob, or whether it was merely an ordinary occasion of commending Absalom to the grace of God, it was a touching act, and it might have arrested the arm that was preparing to deal such a fatal blow to Amnon. On the contrary, Absalom only availed himself of his father's expression of kindly feeling to beg that he would allow Amnon to be present. And he succeeded so well that permission was given, not to Amnon only, but to all the king's sons. To Absalom's farm at Baal-hazor accordingly they went, and we may be sure that nothing would be spared to make the banquet worthy of a royal family. And now, while the wine is flowing freely, and the buzz of jovial talk fills the apartment, and all power of action on the part of Amnon is arrested by the stupefying influence of wine, the signal is given for his murder. See how closely Absalom treads in the footsteps of his father when he summons intoxicating drink to his aid, as David did to Uriah, when trying to make a screen of him for his own guilt. Yes, from the beginning, drink, or some other stupefying agent, has been the ready ally of the worst criminals, either preparing the victim for the slaughter or maddening the murderer for the deed. But wherever it has been present it has only made the tragedy more awful and the aspect of the crime more hideous. Give a wide berth, ye servants of God, to an agent with which the devil has ever placed himself in such close and deadly alliance! It is not easy to paint the blackness of the crime of Absalom. We have nothing to say for Amnon, who seems to have been a man singularly vile; but there is something very appalling in his being murdered by the order of his brother, something very cold-blooded in Absalom's appeal to the assassins not to flinch from their task, something very revolting in the flagrant violation of the laws of hospitality, and something not less daring in the deed being done in the midst of the feast, and in the presence of the guests. When Shakespeare would paint the murder of a royal guest, the deed is done in the dead of night, with no living eye to witness it, with no living arm at hand capable of arresting the murderous weapon. But here is a murderer of his guest who does not scruple to have the deed done in broad daylight in presence of all his guests, in presence of all the brothers of his victim, while the walls resound to the voice of mirth, and each face is radiant with festive excitement. Out from some place of concealment rush the assassins with their deadly weapons; next moment the life-blood of Amnon spurts on the table, and his lifeless body falls heavily to the ground. Before the excitement and horror of the assembled guests has subsided Absalom has made his escape, and before any step can be taken to pursue him he is beyond reach in Geshur in Syria. Meanwhile an exaggerated report of the tragedy reaches King David's ears, - Absalom has slain all the king's sons, and there is not one of them left. Evil, at the bottom of his heart, must have been David's opinion of him when he believed the story, even in this exaggerated form. "The king arose and rent his clothes, and lay on the earth; and all his servants stood round with their clothes rent." Nor was it till Jonadab, his cousin, assured him that only Amnon could be dead, that the terrible impression of a wholesale massacre was removed from his mind. But who can fancy what the circumstances must have been, when it became a relief to David to know that Absalom had murdered but one of his brothers? Jonadab evidently thought that David did not need to be much surprised, inasmuch as this murder was a foregone conclusion with Absalom; it had been determined on ever since the day when Amnon forced Tamar. Here is a new light on the character of Jonadab. He knew that Absalom had determined that Amnon should die. It was no surprise to him to hear that this purpose was carried out with effect. Why did he not warn Amnon? Could it be that he had been bribed over to the side of Absalom? He knew the real state of the case before the king's sons arrived. For when they did appear he appealed to David whether his statement, previously given, was not correct. And now the first part of the retribution denounced by Nathan begins to be fulfilled; and fulfilled very fearfully, - "the sword shall never depart from thy house." Ancient history abounds in frightful stories, stories of murder, incest, and revenge, the materials, real or fabulous, from which were formed the tragedies of the great Greek dramatists. But nothing in their dramas is more tragic than the crime of Amnon, the incest of Tamar, and the revenge of Absalom. What David's feelings must have been we can hardly conceive. What must he have felt as he thought of the death of Amnon, slain by his brother's command, in his brother's house, at his brother's table, and hurried to God's judgment while his brain was reeling with intoxication! What a pang must have been shot by the recollection how David had once tried, for his own base ends, to intoxicate Uriah as Absalom had intoxicated Amnon! It does not appear that David's grief over Amnon was of the passionate kind that he showed afterwards when Absalom was slain; but, though quieter, it must have been very bitter. How could he but be filled with anguish when he thought of his son, hurried, while drunk, by his brother's act, into the presence of God, to answer for the worse than murder of his sister, and for all the crimes and sins of an ill-spent life! What hope could he entertain for the welfare of his soul? What balm could he find for such a wound? And it was not Amnon only he had to think of. These three of his children, Amnon, Tamar, Absalom, in one sense or another, were now total wrecks. From these three branches of his family tree no fruit could ever come. Nor could the dead now bury its dead. Neither the remembrance nor the effect of the past could ever be wiped out. It baffles us to think how David was able to carry such grief. "David mourned for his son every day." It was only the lapse of time that could blunt the edge of his distress. But surely there must have been terrible faults in David's upbringing of his family before such results as these could come. Undoubtedly there were. First of all, there was the number of his wives. This could not fail to be a source of much jealousy and discord among them and their children, especially when he himself was absent, as he must often have been, for long periods at a time. Then there was his own example, so unguarded, so unhallowed, at a point where the utmost care and vigilance had need to be shown. Thirdly, there seems to have been an excessive tenderness of feeling towards his children, and towards some of them in particular. He could not bear to disappoint; his feelings got the better of his judgment; when the child insisted the father weakly gave way. He wanted the firmness and the faithfulness of Abraham, of whom God had said, "I know him that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment." Perhaps, too, busy and often much pressed as he was with affairs of state, occupied with foreign wars, with internal improvements, and the daily administration of justice, he looked on his house as a place of simple relaxation and enjoyment, and forgot that there, too, he had a solemn charge and most important duty. Thus it was that David failed in his domestic management. It is easy to spy out his defects, and easy to condemn him. But let each of you who have a family to bring up look to himself. You have not all David's difficulties, but you may have some of them. The precept and the promise is, "Train up a child in the way he should go, and when he is old he will not depart from it." It is not difficult to know the way he should go - the difficulty lies in the words, "Train up." To train up is not to force, nor is it merely to lay down the law, or to enforce the law. It is to get the whole nature of the child to move freely in the direction wished. To do this needs on the part of the parent a combination of firmness and love, of patience and decision, of consistent example and sympathetic encouragement. But it needs also, on the part of God, and therefore to be asked in earnest, believing prayer, that wondrous power which touches the springs of the heart, and draws it to Him and to His ways. Only by this combination of parental faithfulness and Divine grace can we look for the blessed result, "when he is old he will not depart from it" 2 Samuel 13:38 So Absalom fled, and went to Geshur, and was there three years. CHAPTER XVIII. ABSALOM BANISHED AND BROUGHT BACK 2 Samuel 13:38-39 - 2 Samuel 14:1-33 . GESHUR, to which Absalom fled after the murder of Amnon, accompanied in all likelihood by the men who had slain him, was a small kingdom in Syria, lying between Mount Hermon and Damascus. Maacah, Absalom's mother, was the daughter of Talmai, king of Geshur, so that Absalom was there among his own relations. There is no reason to believe that Talmai and his people had renounced the idolatrous worship that prevailed in Syria. For David to ally himself in marriage with an idolatrous people was not in accordance with the law. In law, Absalom must have been a Hebrew, circumcised the eighth day; but in spirit he would probably have no little sympathy with his mother's religion. His utter alienation in heart from his father; the unconcern with which he sought to drive from the throne the man who had been so solemnly called to it by God; the vow which he pretended to have taken, when away in Syria, that if he were invited back to Jerusalem he would "serve the Lord," all point to a man infected in no small degree with the spirit, if not addicted to the practice, of idolatry. And the tenor of his life, so full of cold-blooded wickedness, exemplified well the influence of idolatry, which bred neither fear of God nor love of man. We have seen that Amnon had not that profound hold on David's heart which Absalom had; and therefore it is little wonder that when time had subdued the keen sensation of horror, the king "was comforted concerning Amnon, seeing he was dead." There was no great blank left in his heart, no irrepressible craving of the soul for the return of the departed. But it was otherwise in the case of Absalom, - "the king's heart was towards him." David was in a painful dilemma, placed between two opposite impulses, the judicial and the paternal; the judicial calling for the punishment of Absalom, the paternal craving his restoration. Absalom in the most flagrant way had broken a law older even than the Sinai legislation, for it had been given to Noah after the flood - "Whoso sheddeth man's blood, by man shall his blood be shed." But the deep affection of David for Absalom not only caused him to shrink from executing that law, but made him most desirous to have him near him again, pardoned, penitent as he no doubt hoped, and enjoying all the rights and privileges of the king's son. The first part of the chapter now before us records the manner in which David, hi great weakness, sacrificed the judicial to the paternal, sacrificed his judgment to his feelings, and the welfare of the kingdom for the gratification of his affection. For it was too evident that Absalom was not a fit man to succeed David on the throne. If Saul was unfit to rule over God's people, and as God's vicegerent, much more was Absalom. Not only was he not the right kind of man, but, as his actions had showed, he was the very opposite. By his own wicked deed he was now an outlaw and an exile; he was out of sight and likely to pass out of mind; and it was most undesirable that any step should be taken to bring him back among the people, and give him every chance of the succession. Yet in spite of all this the king in his secret heart desired to get Absalom back. And Joab, not studying the welfare of the kingdom, but having regard only to the strong wishes of the king and of the heir-apparent, devised a scheme for fulfilling their desire. That collision of the paternal and the judicial, which David removed by sacrificing the judicial, brings to our mind a discord of the same kind on a much greater scale, which received a solution of a very different kind. The sin of man created the same difficulty in the government of God. The judicial spirit, demanding man's punishment, came into collision with the paternal, desiring his happiness. How were they to be reconciled? This is the great question on which the priests of the world, when unacquainted with Divine revelation, have perplexed themselves since the world began. When we study the world's religions, we see very clearly that it has never been held satisfactory to solve the problem as David solved his difficulty, by simply sacrificing the judicial. The human conscience refuses to accept of such a settlement. It demands that some satisfaction shall be made to that law of which the Divine Judge is the administrator. It cannot bear to see God abandoning His judgment-seat in order that He may show indiscriminate mercy. Fantastic and foolish in the last degree, grim and repulsive too, in many cases, have been the devices by which it has been sought to supply the necessary satisfaction. The awful sacrifices of Moloch, the mutilations of Juggernaut, the penances of popery, are most repulsive solutions, while they all testify to the intuitive conviction of mankind that something in the form of atonement is indispensable. But if these solutions repel us, not less satisfactory is the opposite view, now so current, that nothing in the shape of sin-offering is necessary, that no consideration needs to be taken of the judicial, that the infinite clemency of God is adequate to deal with the case, and that a true belief in His most loving fatherhood is all that is required for the forgiveness and acceptance of His erring children. In reality this is no solution at all; it is just David's method of sacrificing the judicial; it satisfies no healthy conscience, it brings solid peace to no troubled soul. The true and only solution, by which due regard is shown both to the judicial and the paternal, is that which is so fully unfolded and enforced in the Epistles of St. Paul. "God was in Christ reconciling the world unto Himself, not imputing unto men their trespasses. . . . For He hath made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him." Returning to the narrative, we have next to examine the stratagem of Joab, designed to commit the king unwittingly to the recall of Absalom. The idea of the method may quite possibly have been derived from Nathan's parable of the ewe lamb. The design was to get the king to give judgment in an imaginary case, and thus commit him to a similar judgment in the case of Absalom. But there was a world-wide difference between the purpose of the parable of Nathan and that of the wise woman of Tekoah. Nathan's parable was designed to rouse the king's conscience as against his feelings; the woman of Tekoah's, as prompted by Joab, to rouse his feelings as against his conscience. Joab found a fitting tool for his purpose in a wise woman of Tekoah, a small town in the south of Judah. She was evidently an accommodating and unscrupulous person; but there is no reason to compare her to the woman of Endor, whose services Saul had resorted to. She seems to have been a woman of dramatic faculty, clever at personating another, and at acting a part. Her skill in this way becoming known to Joab, he arranged with her to go to the king with a fictitious story, and induce him now to bring back Absalom. Her story bore that she was a widow who had been left with two sons, one of whom in a quarrel killed his brother in the field. All the family were risen against her to constrain her to give up the murderer to death, but if she did so her remaining coal would be quenched, and neither name nor remainder left to her husband on the face of the earth. On hearing the case, the king seems to have been impressed in the woman's favour, and promised to give an order accordingly. Further conversation obtained clearer assurances from him that he would protect her from the avenger of blood. Then, dropping so far her disguise, she ventured to remonstrate with the king, inasmuch as he had not dealt with his own son as he was prepared to deal with hers. "Wherefore then hast thou devised such a thing against the people of God? for in speaking this word, the king is as one that is guilty, in that the king doth not fetch home again his banished one. For we must needs die, and are as water spilt upon the ground which cannot be gathered up again; neither doth God take away life, but deviseth means that he that is banished be not an outcast from Him." We cannot but be struck, though not favourably, with the pious tone which the woman here assumed to David. She represents that the continued banishment of Absalom is against the people of God, - it is not for the nation's interest that the heir-apparent should be forever banished. It is against the example of God, who, in administering His providence, does not launch His arrows at once against the destroyer of life, but rather shows him mercy, and allows him to return to his former condition. Clemency is a divine-like attribute. The king who can disentangle difficulties, and give such prominence to mercy, is like an angel of God. It is a divine-like work he undertakes when he recalls his banished. She can pray, when he is about to undertake such a business, "The Lord thy God be with thee" (R.V.). She knew that any difficulties the king might have in recalling his son would arise from his fears that he would be acting against God's will. The clever woman fills his eye with considerations on one side - the mercy and forbearance of God, the pathos of human life, the duty of not making things worse than they necessarily are. She knew he would be startled when she named Absalom. She knew that though he had given judgment on the general principle as involved in the imaginary case she had put before him, he might demur to the application of that principle to the case of Absalom. Her instructions from Joab were to get the king to sanction Absalom's return. The king has a surmise that the hand of Joab is in the whole transaction, and the woman acknowledges that it is so. After the interview with the woman, David sends for Joab, and gives him leave to fetch back Absalom. Joab goes to Geshur and brings Absalom to Jerusalem. But David's treatment of Absalom when he returns does not bear out the character for unerring wisdom which the woman had given him. The king refuses to see his son, and for two years Absalom lives in his own house, without enjoying any of the privileges of the king's son. By this means David took away all the grace of the transaction, and irritated Absalom. He was afraid to exercise his royal prerogative in pardoning him out-and-out. His conscience told him it ought not to be done. To restore at once one who had sinned so flagrantly to all his dignity and power was against the grain. Though therefore he had given his consent to Absalom returning to Jerusalem, for all practical purposes he might as well have been at Geshur. And Absalom was not the man to bear this quietly. How would his proud spirit like to hear of royal festivals at which all were present but he? How would he like to hear of distinguished visitors to the king from the surrounding countries, and he alone excluded from their society? His spirit would be chafed like that of a wild beast in its cage. Now it was, we cannot doubt, that he felt a new estrangement from his father, and conceived the project of seizing upon his throne. Now too it probably was that he began to gather around him the party that ultimately gave him his short-lived triumph. There would be sympathy for him in some quarters as an ill-used man; while there would rally to him all who were discontented with David's government, whether on personal or on public grounds. The enemies of his godliness, emboldened by his conduct towards Uriah, finding there what Daniel's enemies in a future age tried in vain to find ill his conduct, would begin to think seriously of the possibility of a change. Probably Joab began to apprehend the coming danger when he refused once and again to speak to Absalom. It seemed to be the impression both of David and of Joab that there would be danger to the state in his complete restoration. Two years of this state of things had passed, and the patience of Absalom was exhausted. He sent for Joab to negotiate for a change of arrangements. But Joab would not see him. A second time he sent, and a second time Joab declined. Joab was really in a great difficulty. He seems to have seen that he had made a mistake in bringing Absalom to Jerusalem, but it was a mistake ou