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Expositor's Bible Commentary 2 Samuel 14:1 Now Joab the son of Zeruiah perceived that the king's heart was toward Absalom. 9CHAPTER 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 out of which he could not extricate himself He was unwilling to go back, and he was afraid to go forward. He had not courage to undo the mistake he had made in inviting Absalom to return by banishing him again. If he should meet Absalom he knew he would be unable to meet the arguments by which he would press him to complete what he had begun when he invited him back. Therefore he studiously avoided him. But Absalom was not to be outdone in this way. He fell on a rude stratagem for bringing Joab to his presence. Their fields being adjacent to each other, Absalom sent his servants to set Joab's barley on fire. The irritation of such an unprovoked injury overcame Joab's unwillingness to meet Absalom; he went to him in a rage and demanded why this had been done. The matter of the barley would be easy to arrange; but now that lie had met Joab he showed him that there were just two modes of treatment open to David, - either really to pardon, or really to punish him. This probably was just what Joab felt. There was no good, but much harm in the half-and-half policy which the king was pursuing. If Absalom was pardoned, let him be on friendly terms with the king. If he was not pardoned, let him be put to death for the crime he had committed. Joab was unable to refute Absalom's reasoning. And when he went to the king he would press that view on him likewise. And now, after two years of a half-and-half measure, the king sees no alternative but to yield. "When he had called for Absalom, he came to the king, and bowed himself to his face on the ground before the king; and the king kissed Absalom." This was the token of reconciliation and friendship. But it would not be with a clear conscience or an easy mind that David saw the murderer of his brother in full possession of the honours of the king's son. In all this conduct of King David we can trace only the infatuation of one left to the guidance of his own mind. It is blunder after blunder. Like many good but mistaken men, he erred both in inflicting punishments and in bestowing favours. Much that ought to be punished such persons pass over; what they do select for punishment is probably something trivial; and when they punish it is in a way so injudicious as to defeat its ends. And some, like David, keep oscillating between punishment and favour so as at once to destroy the effect of the one and the grace of the other. His example may well show all of you who have to do with such things the need of great carefulness in this important matter. Penalties, to be effectual, should be for marked offences, but when incurred should be firmly maintained. Only when the purpose of the punishment is attained ought reconciliation to take place, and when that comes it should be full-hearted and complete, restoring the offender to the full benefit of his place and privilege, both in the home and in the hearts of his parents. So David lets Absalom loose, as it were, on the people of Jerusalem. He is a young man of fine appearance and fascinating manners. "In all Israel there was none to be so much praised as Absalom for his beauty; from the sole of the foot even to the crown of the head there was no blemish in him. And when he polled his head (for it was at every year's end that he polled it; because his hair was heavy on him, therefore he polled it) the weight of the hair of his head was two hundred shekels after the king's weight." No doubt this had something to do with David's great liking for him. He could not but look on him with pride, and think with pleasure how much he was admired by others. The affection which owed so much to a cause of this sort was not likely to be of the highest or purest quality. What then are we to say of David's fondness for Absalom? Was it wrong for a father to be attached to his child? Was it wrong for him to love even a wicked child? No one can for a moment think so who remembers that "God commended His love towards us, in that while we were yet sinners Christ died for us." There is a sense in which loving emotions may warrantably be more powerfully excited in the breast of a godly parent toward an erring child than toward a wise and good one. The very thought that a child is in the thraldom of sin creates a feeling of almost infinite pathos with reference to his condition. The loving desire for his good and his happiness becomes more intense from the very sense of the disorder and misery in which he lies. The sheep that has strayed from the fold is the object of a more profound emotion than the ninety- and-nine that are safe within it. In this sense a parent cannot love his child, even his sinful and erring child, too well. The love that seeks another's highest good can never be too intense, for it is the very counterpart and image of God's love for sinful men. But, as far as we can gather, David's love for Absalom was not exclusively of this kind. It was a fondness that led him to wink at his faults even when they became flagrant, and that desired to see him occupying a place of honour and responsibility for which he certainly was far from qualified. This was more than the love of benevolence. The love of benevolence has, in the Christian bosom, an unlimited sphere- It may be given to the most unworthy. But the love of complacency, of delight in any one, of desire for his company, desire for close relations with him, confidence in him, as one to whom our own interests and the interests of others may be safely entrusted, is a quite different feeling. This kind of love must ever be regulated by the degree of true excellence, of genuine worth, possessed by the person loved. The fault in David's love to Absalom was not that he was too benevolait, not that he wished his son too well. It was that he had too much complacency or delight in him, delight resting on very superficial ground, and that he was too willing to have him entrusted with the most vital interests of the nation. This fondness for Absalom was a sort of infatuation, to which David never could have yielded if he had remembered the hundred and first Psalm, and if he had thought of the kind of men whom alone when he wrote that psalm he determined to promote to influence in the kingdom. And on this we found a general lesson of no small importance. Young persons, let us say emphatically young women, and perhaps Christian young women, are apt to be captivated by superficial qualities, qualities like those of Absalom, and in some cases are not only ready but eager to marry those who possess them. In their blindness they are willing to commit not only their own interests but the interests of their children, if they should have any, to men who are not Christians, perhaps barely moral, and who are therefore not worthy of their trust. Here it is that affection should be watched and restrained. Christians should never allow their affections to be engaged by any whom, on Christian grounds, they do not thoroughly esteem. All honour to those who, at great sacrifice, have honoured this rule! All honour to Christian parents who bring up their children to feel that, if they are Christians themselves, they can marry only in the Lord! Alas for those who deem accidental and superficial qualities sufficient grounds for a union which involves the deepest interests of souls for time and for eternity! In David's ill- founded complacency in Absalom, and the woeful disasters which flowed from it, let them see a beacon to warn them against any union which has not mutual esteem for its foundation, and does not recognize those higher interests in reference to which the memorable words were spoken by our Lord, "What is a man profited if he gain the whole world and lose his own soul?" The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

And she answered, I am indeed a widow woman. 2 Samuel 14:5-20 The parable of the woman of Tekoa A London Minister. The contrast between this parable and the one preceding it is very great. The parable of the ewe-lamb was spoken of by a prophet inspired by God. This one was spoken by a theatrical persons at the instigation of a man of the world, one who, though thoroughly unprincipled, could read human character and discern human motives through a very small crevice. The parable of Nathan was the introduction to a scorching reproof of David's iniquity, the parable of the Tekoan is full of fulsome flattery. The prophet's parable was uttered to induce repentance in David; this one had for its end only the promotion of Joab's schemes of self-interest. I. THE ARGUMENT OF THE PARABLE. 1. That those who grant mercy abroad should first begin at home. The first reason which the woman urges why David should forgive his son is the willingness with which he would have forgiven hers. A king who is merciful to his subjects is inconsistent with himself if he is not forgiving towards the members of his own family. 2. That enmity ought to die before those who are at enmity die. "For we must needs die, and are as water spilt on the ground, which cannot be gathered up again" (ver. 14). If Absalom were to die before a reconciliation had taken place, the father's heart would be deeply grieved; and if he himself were to die before his son's return to favour he would go down to his grave mourning the estrangement. 3. The Divine Father's example in relation to His "banished ones." II. ITS IMMEDIATE AND REMOTE RESULTS. The immediate result was the recall of Absalom without outward reconciliation. "Let him turn to his own house, and let him not see my face" (verse 24). Evils arose from this half-measure. Joab was disappointed, and Absalom was irritated.LESSONS: 1. That the most worthless characters sometimes have the best pleaders. We find this the case occasionally in our law courts. Men with no character, but lacking nothing else, with money and influence in abundance, can have the benefit of the most skilful barristers to bring them out of the grip of the law. 2. That imaginary narratives of human life have most influence when they find a counterpart in our own experience. The power of a story may he very great even when it contains nothing in it that has any likeness to anything that has happened to ourselves. 3. That those who are conscious of having committed great sins are not fit to deal with other offenders. The sin of David included the crimes of both his sons, and the consciousness of this made him weak in purpose, and unsteady in his dealings with them. 4. To restore to favour unconditionally is a sin against the person forgiven. ( A London Minister. ) We must needs die, and are as water spilt on the ground. 2 Samuel 14:14 The instability of human things J. W. Cunningham, A. M. I. THE INSTABILITY OF ALL HUMAN THINGS. Most men talk wisely on the instability of the world. We are not weak enough to deny that which the history of every day compels us to admit. But our lives too often contradict our sentiments. Philosophers in opinion, we are, as to this point, children in conduct; and worship the very relics of that image of the world which we have previously stamped to dust, and trod under foot; II. THE COMPARATIVE EMPTINESS AND WORTHLESSNESS OF ALL HUMAN DISTINCTIONS. III. THE INACCURACY OF ALL HUMAN CALCULATIONS. It is astonishing to what a degree men are tempted to become the architects of their own plans of life, instead of consulting the models which are laid up for them in Scripture. Pride is always seducing us into a belief that we can choose and act better for ourselves and for others than our Heavenly Father would choose for us. But let our calculations be of the most profound nature, let them proceed upon the most unquestionable facts and principles, how soon does a single unforeseen circumstance confound them all! IV. THE VANITY OF ALL HUMAN HOPES. V. THE TRANSCENDANT VALUE OF REAL RELIGION. ( J. W. Cunningham, A. M. ) The necessity of death D. Delaney. I. MAN "MUST NEEDS DIE." 1. We "must needs die," because of God's unalterable decree; "In the day that thou eatest thereof thou shalt surely die." 2. Moreover, we "must needs die," because of the diseases to which we are subjected in consequence of sin. Had man stood he never would have known anything of disease.(1) There are three views which we may profitably take of death. Contemplate it in the pains winch it inflicts. Troops of malignant diseases attend "the king of terrors;" fevers burn, consumptions waste, plagues depopulate, and diseases of every kind attack the human frame.(2) Contemplate death in the changes which it produces. The withering of the grass, the fading of the flower, the fleeing Of the shadows and the vanishing of the vapour are emblems used by the inspired writers to illustrate and impress upon us the nature of death. Oh! what an awful and indescribable change does it produce!(3) Contemplate death in the dissolutions which it effects. The body and the soul are closely and intimately united, though we cannot tell how spirit acts upon matter; the psalmist remarks "we are fear-fully and wonderfully made;" but when death comes, he dissolves the mysterious union, and then is brought to pass the saying that is written "The silver cord is loosed and the golden bowl is broken." 3. But let us now come to character; and I remark that the righteous and the wicked "must needs die." The wicked "must needs die," that he may fully prove the truth of God's threatenings. "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." The righteous "must needs die" in order to receive the reward of their doings. "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God;" the Lord first gives grace, and then crowns it with eternal glory. II. THE FIGURATIVE LANGUAGE CF THE TEXT. The body, when the spirit tins fled, is compared to "water spilt on the ground, which cannot be gathered up again." This language may appear to some to argue against the doctrine of the resurrection; but the Scriptures do not contradict themselves. When water is shed upon the dry and parched earth it cannot be collected again in the same purity and quantity; but "the things which are impossible with men are possible with God." It is written, "Except a grain of wheat fall into the earth and die, it remaineth alone; but if it die, it bringeth forth much fruit." And as sure as the harvest follows the first fruits, so surely shall the resurrection of the saints to life eternal, and the resurrection of the wicked to everlasting damnation come to pass. ( D. Delaney. ) Justice and mercy F. Ellaby. I. THE AFFECTING CONDITION OF MANKIND. 1. Their mortality. " We must needs die." Solemn and affecting truth! We live in a dying world, and behold! we die daily, and sometimes suddenly, in the twinkling of an eye. 2. The helpless and irretrievable circumstances in which we are placed. "We are as water spilt upon the ground which cannot be gathered up again." What a fearful figure this! and yet, how true! As to ourselves and our own natural powers, we are entirely lost, past all recovery, "as water spilt upon the ground." II. THE JUSTICE OF ALMIGHTY GOD TOWARDS MANKIND. "He respecteth not the person of any." He is an impartial dispenser and rewarder; he doeth justly, and loveth mercy, and is "no respecter of persons." As "in every nation he that feareth him, and worketh righteousness, is accepted with him." III. THE GRACE AND MERCY OF GOD VOUCHSAFED TO THEM. "Yet doth he devise means that his banished be not expelled from him." ( F. Ellaby. ) Death and banishment J. Wilcox, M. A. I. THE UNIVERSALITY OF DEATH. 1. "We must needs die." Well, why must we needs die? not only because the sentence has been denounced, but because without this charge we could not enter on the future state, when the trumpet shall sound and the dead be raised. 2. We must "needs die" also that we may attain a more perfect resemblance to Jesus than is attainable upon earth. Hence the apostle says, "We are buried with him by baptism unto death, &c." 3. There is yet another reason Why we must "needs die," that we may enjoy the glorious recompense prepared for those who believe in Christ. "This is not our rest, for it is polluted." Here we are "strangers and pilgrims." II. THE CONDITION TO WHICH SIN HAS REDUCED US. 1. Banished. And how affecting is the account recorded in Genesis 3 . respecting the banishment of our primogenitors from the beautiful paradise where they were placed. 2. Though they are "banished," they are "God's banished ones." O it is this that gives us courage, that emboldens us; that animates with hope the soul condemned in the court of conscience. But how are they His? "We are bought with a price," redeemed not with corruptible things such as silver and gold, but with the precious, atoning, cleansing, "blood of Christ." III. THE DIVINE PROCEDURE FOR MAN'S RECOVERY. Here we learn: 1. That though salvation is all of grace, yet are sinners saved by the intervention of means. 2. That the success of these means originates, not in the cunning of man, but in the power, wisdom, and goodness of God. ( J. Wilcox, M. A. ) An unexpected provision of mercy W. Cadman, M. A. In these words of the wise woman there was a great principle of truth, which was wrongly applied in this instance. David had no right whatever to interfere with the law of God. The law of God said that the murderer should die, and David had no authority to interfere with what God had designed. There was provision made that by fleeing to one of the cities of refuge Absalom might have his case legally investigated; and if there was any doubt as to his being the culprit he might be legally acquitted. David had power to interpose this legal examination, but he had not power to interfere with the due course of the law, as laid down by God Himself, except indeed there should be any doubt respecting the application of God's law to the present case, or except there should be any doubt as to Absalom's guilt. But we will not dwell further upon the immediate application of the words the principle contained in them is one of universal application. "We must needs all die, and be as water spilt upon the ground, which cannot be gathered up again." I. DEATH MUST BE CONSIDERED IN ITSELF AS AN EVIL, We have in this generally admitted truth an intimation or proof that there is a quarrel existing between man and his Maker, between the creature who is crushed sooner than the moth, and the Creator who is "the Ancient of days," the eternal and infinite God. Is it of no consequence that such a quarrel as this exists? Can we contemplate the reality of it, as evidenced by the death of our fellow-creatures, and our own liability to death, without serious thought taking possession of our minds, as to the necessity of reconciliation with God? The quarrel must be made up, or we are ruined for ever; the quarrel ought to be made up immediately, or we may be beyond the reach of reconciliation. II. THE UNEXPECTED PROVISION WHICH GOD IN HIS GOODNESS HAS MADE FOR OUR COMFORT AND PEACE. We read in the text, "Neither doth God respect any person: yet doth He devise means that His banished be not expelled from Him." You will see this rendered in the margin, "Because God hath not taken away his life, He hath also devised means that His banished be not expelled from Him," which intimates that, although a quarrel does exist between the sinner and his Creator, God does not proceed at once to determine the quarrel, seeing that He has made provision for that sinner's restoration and security; He has devised means by which the banished may be restored, and meanwhile preserved. Now, see this provision of God's goodness typified under the Jewish law. The manslayer who had unwittingly slain a brother or a neighbour was by the law expelled from society; but there was a provision made that if he fled to the city of refuge, and it should be proved there that he had not intentionally slain his brother or his friend, then at the death of the high priest he should be set at liberty, and allowed to return again to his family circle. You observe in this that God "devised means by which His banished might not be for ever expelled from Him." We see the same provision also in the case of the leper, See, again, how this provision is announced in the Gospel of Christ. All the typical institutions of the law were intended to shadow forth the great truths of the Gospel. The manslayer and the leper betoken the state of the sinner under the condemnation of the Divine law, and unfit, on account of his pollution, for the society of God and His angels. He is therefore considered in the eye of God as a banished person, who can never obtain admittance into the kingdom; but God has devised means by which the banished may be restored. The Lord Jesus Christ has come into the world and died for the sinner's guilt; He is now the great Refuge to whom, if the sinner flee, he shall be saved from the condemnation which he deserves. The moral and spiritual leprosy is thus cleansed; "the blood of Jesus Christ His Son cleanseth us, from all sin." ( W. Cadman, M. A. ) Yet doth he devise means that his banished be not expelled from him. The king's son coming home from exile L. A. Banks, D. D. I. THE PLAN OF SALVATION BEGAN IN GOD'S OWN HEART, FULL OF LOVE FOR US. The idea has been sometimes presented that God was only willing to save men after Christ had died for us and paid our debt. But the whole plan of salvation, and the coming of Jesus Christ to die for us on the cross, began in God's own heart. II. SIN ALONE EXILED US FROM THE PRESENCE AND FAVOUR OF GOD. Absalom fled from his native land and from the presence of the king, his father, because he had not only sinned against David's love and fatherhood, but had broken the law of the land. It was his own deed which sent him into banishment. So it is not because God has ceased to love us and long for our salvation that sin makes us unhappy and that the sinner is the victim of remorse and fails to find peace; it is rather that man was made to find happiness in the presence of God and in the consciousness of harmony with him. III. IT IS POSSIBLE FOR THE SINNER TO THWART GOD'S LOVE, and make all the sufferings and death of Jesus Christ of no effect so far as he is concerned. Absalom did just that with those who sought so earnestly to save him. ( L. A. Banks, D. D. ) God's banished ones A. Maclaren, D. D. I. GOD'S BANISHED ONES. Strip away the metaphor, and it just comes to this — you cannot be blessedly and peacefully near God unless you are far away from sin. If you take two polished plates of metal and lay them together they will adhere. If you put half a dozen tiny grains of sand or dust between them they will fall apart. And so our sins have separated between us and our God. They trove not separated God from us. His thought, and His knowledge, and His tenderness, all come to every soul of man. But they have rent us apart from Him, in so far as they make us unwilling to be near Him, incapable of receiving the truest nearness and blessedness of His presence. That banishment is self-inflicted. God spurns away no man, but men spurn Him, and flee from Him. Many of us know what it is to pass whole days, and weeks, and years, practical Atheists. God is not in all our thoughts. Away down in the luxurious islands of the Southern Sea you will find degraded Englishmen who have chosen rather to cast in their lot with savages than to have to strain and work and grow. Those poor beach-combers of the Pacific, not happy in their degradation, but wallowing in it, are no exaggerated pictures of the condition, in reality, of thousands of us who dwell fat from God, and far, therefore, from righteousness and peace. II. GOD'S YEARNING OVER HIS BANISHED ONES. The woman in our story hints at, or suggests, a parallel which, though inadequate, is deeply true. David was Absalom's father and Absalom's king; and the two relationships fought against each other in his heart. The king had to think of law and justice; the father cried out for his son. The young man's offence had neither altered his relationship nor affected the father's heart. All that is true, far more deeply, blessedly true, in regard to our relation, the wandering exile's relation, to God. The whole preciousness of the Revelation of God in Scripture is imperilled unless we frankly recognise this, that His love is like ours, delights in being returned like ours, and is like ours in that it rejoices in presence and knows a sense of loss in absence. And it is you, you, that He wants back; you that He would fain rescue from your aversion to good and your carelessness of Him. III. THE FORMIDABLE OBSTACLES TO THE RESTORATION OF THE BANISHED. The words "banished" and "expelled" in my text are in the original the same; and the force of the whole would be better expressed if the same English word was employed as the equivalent of both. Now, note that the language of this "wise woman," unconsciously to herself, confesses that the parallel that she was trying to draw did not go on all fours; for what she was asking the king to do was simply by an arbitrary act to sweep aside law and to remit penalty. She instinctively feels that that is not what can be done by God, and so she says that He "devises means" by which He can restore His banished. If there are to be any pardon and restoration at all, they must be such as will leave untouched the sovereign majesty of God's law, and untempered with the eternal gulf between good and evil. God's law is the manifestation of God's character; and that is no flexible thing which can be bent about at the bidding of a weak, good nature. The motto on the blue cover of the Edinburgh Review , for a hundred years now, is true, "The judge is condemned when the guilty is acquitted." David struck a fatal blow at the prestige of his own rule when he weakly let his son off his penalty. And, if it were possible to imagine such a thing, God Himself would strike as fatal a blow at the justice and judgment which are the foundations of His throne if His forgiveness was such as to be capable of being confounded with love which was too weakly indulgent to be righteous. 2. Further, if there are to be forgiveness and restoration at all, they must be such as will turn away the heart of the pardoned man from his evil. The very story before us shows that it is not every kind of pardon which makes a man better. 3. If there are to be forgiveness and restoration at all, they must come in such a fashion as that there shall be no doubt whatsoever of their reality and power. IV. THE TRIUMPHANT, DIVINE SOLUTION OF THESE DIFFICULTIES. The work of Jesus Christ, and the work of Jesus Christ alone, meets all the requirements. That work of Christ's is the only way by which it is made absolutely certain that sins forgiven shall be sins abhorred; and that a man once restored shall cleave to his Restorer as to his life. God has devised a means. None else could have done so. We are all exiles from God unless we have been brought nigh by the blood of Christ. In Him, and in Him alone, can God restore His banished ones. In Him, and in Him alone, can we find a pardon which cleanses the heart, and ensures the removal of the sin which it forgives. In Him, and in Him alone, can we find, not a peradventure, not a subjective certainty, but an external fact which proclaims that verily, there is forgiveness for us all. ( A. Maclaren, D. D. ) Means for restoring the banished I. A GREAT AND UNIVERSAL OUTLAWRY proclaimed by God against us all, as members of a rebel race. We have all broken His law, wilfully and wickedly have we rebelled against the majesty of heaven; we are, therefore, in our natural estate, banished ones, expelled from his love and favour, waiting the time when the sentence of His wrath shall be fulfilled, and "Depart, ye cursed," shall flash its lightning flame into our spirits. The ever-blessed God has devised means by which we may be delivered from this state of exile; and the means are very similar to that which was alluded to by the woman of Tekoah, and precisely what occurred to the manslayer occurs to us. Now, what did happen to the man-slayer? First of all, as soon as he had killed a man inadvertently, knowing that the next of kin would be after him to avenge the death, he fled hot foot, as we say, to the nearest city of refuge; and when he had once reached the gates of that city he was secure. Even thus the Lord Jesus Christ was to us in days gone by a city of refuge, and we fled to Him. But though this is the grand means for restoring exiled man to communion with his God, yet through the depravity of our nature it would fail to be of any service to us, did not God further ordain means to make us willing to avail ourselves of it. In most cases it. is the preaching of the Gospel which restores the wandering. The preaching of the Word is God's great saving agency among mankind. But besides the vocal preaching of the Gospel, the printed word of God itself is a preacher through the eye. Many are brought to repentance and faith by sickness. So, too, with Christian influence. II. OUR SECONDARY BANISHMENTS. Alas! the people of God sometimes fall into sin; they grow careless, and they walk at a distance from their best friend, and then sin prevails against them; but the Lord has provided means for bringing them back from their wandering. "He restoreth my soul." The Holy Spirit, though grieved, wilt return, convince His servants again of sin, and lead them with weeping and supplication to their Saviour. There is another kind of banishment which is produced not so much by sin primarily as by despondency. III. A PRACTICAL LESSON TO BE GATHERED FROM ALL THIS. 1. The first application of that rule is this: there may be some one a father, a mother, or some other relative, who has been compelled, as he has thought, to deny and no longer to acknowledge a child or a brother. Great offences have at last brought anger Into your bosom, and, as you think, very justifiable anger. Oh, celebrate this day by a full forgiveness of all who have done aught against you! And do not merely say, "Well, I will do it if they will ask me;" that is not what God does, he is first in the matter, and devises means. Try. Consider. Devise means. "Would you have me lower myself?" Sometimes to lower ourselves is to make ourselves much higher in God's sight. The last application of the lesson shall be this: let every Christian devise means for bringing to Jesus those banished ones who surround Him. We must, as a Christian Church, be indefatigably industrious in seeking out the Lord's expelled and banished ones who live in our neighbourhood. ( C. H. Spurgeon . ) Exiles brought back T. De Witt Talmage. What do you mean by banishment? Well, it means being driven away, and wearing fetters. It means bitter absence from home. It means in some places, and on some occasions, an expatriation to Siberia to delve in the mines, and to be fastened in a chain gang. Yes, the whole race is banished. Our first parents banished from Paradise. The recreant angels banished from heaven. The whole family banished from peace. Where is the worldly man who has anything worthy of the name of happiness? What are those anxious looks of the brokers, of the bankers, of the merchants, of those men in the club house, of that great multitude of people who tramp up and down Broadway? Banished from God. Banished from peace. Banished from heaven. You are banished, "Yet doth God devise means by which the banished ones shall not be expelled from Him." Well, what are some of the means that "God has devised that the banished be not expelled from Him?" I. In the first place, THE FOOTPATH UP THROUGH THE RIFTS OF SKULL-SHAPED CALVARY. Constantine has designated that hill as the one on which Jesus died. Dean Stanley says there are on that hill shattered fragments of limestone rock cleft evidently of the crucifixion earthquake. And it is through that fissure of the rock that our path to pardon lies; through the earthquake of conviction, under the dripping crimson of the cross. II. Among the means that God has devised that the banished be not expelled from Him, I notice still further, SPIRITUALISTIC INFLUENCES. I do not mean any influence gone up from earth and etherialised, but the Divine Spirit. Some call Him the Comforter; it is best for my purpose that I call Him the soul-saving power of the nations. When that influence comes upon a man how strangely he acts. He cries. He trembles. He says things and does things that five minutes before he could not have been coaxed or hired to say or do. O it is a mighty spirit. III. Among the means that "God has devised that the banished be not expelled from Him, I notice, also, CHRISTIAN SURROUNDINGS. There is the influence of ancestral piety. Was there not a good man or woman in your ancestral line? Is there not an old Bible around the house, with worn cover, and turned-down leaves, giving you the hint that there was some one who prayed? Was there a family altar at which you used to bow? The carpet may have been worn out, and the chair may have been sold for old furniture, and the knee that knelt on the one and beside the other may never again be pliant in earthly worship; but you,remember — do you not remember? Ah! that Christian homestead, the memory of it to-night almost swamps your soul. ( T. De Witt Talmage. ) A foregleam of the Gospel U. R. Thomas. Expositors generally consider that the woman of Tekoah, in this appeal, alludes to the merciful Divine provision by which a manslayer might, at the death of the High Priest, return to his home from the city of refuge, to which he, red-handed, had fled from the red-handed avenger of blood. Doubtless David would understand more; and to us, Gospel in hand, the words mean more than to her or to David. They illustrate the great facts: I. THAT SINFUL MEN ARE MORAL EXILES. This is borne out: 1. By Scripture (1) in statement, (2) intimation, (3) parable; 2. By the experience of the sinful 3. By the confession of the penitent. II. THE GOSPEL IS GOD'S MEANS OF RECOVERING MORAL EXILES. "God was in Christ, reconciling the world to Himself." The Gospel: 1. Reveals clear way of return; 2. Supplies sufficient motive; 3. Pro-raises abundant help. ( U. R. Thomas. ) The restoration of God's banished ones G. J. Procter. These words occur in the course of a very wonderful piece of womanly pleading. With marvellous power, and with a woman's keen instinct where the heart is concerned, this otherwise unknown Tekoite pleads the cause of the ill-starred Absalom. Though Joab's was the mind that directed her, hers was the art which threw such a colour upon the cause she had to plead, that the king's soul was touched, and her suit was gained. It is not quite easy to see the force of the reasoning which links together these statements. Probably, instead of being logically connected, there is a gradation in thought, so that the closing phrase is the strongest, and intended to do the most effective work. The thing the woman wants is the restoration of the banished one; and she refers to the Divine clemency in order to provoke and to justify the human. I. HIS BANISHED ONES; WHO ARE THEY? In a sense we are all banished ones, since for the present our relation to the Infinite Father is obscured; even those who have in them the stirrings of the spiritual sonship, though they may say, "Now are we the sons of God," must yet add, "it doth not yet appear what we shall be." And those who have not entered into the light and sweetness of that recognised sonship are very far, as one may say, from their true home. Time would fail, even to epitomise the story of God's banished ones. The wanderings of David; Elijah's flight into the wilderness; the captivity of the tribes; and the story of the prophets, all illustrate the truth of our text. They are not God-deserted even in the strange land. The story of the outcasts is ever interesting. Look at the scattered flock through the persecutions, now of the Jewish, now of the Romish authorities. Come down to more recent times and read the story of the Waldenses, the Huguenots, and the Scottish Covenanters. These men also knew how God devises "means that His banished ones be not expelled from Him." Take away their outward freedom of worship; drive these men into the wilderness; let their bodies be incarcerated in foul prisons, or given up to torture or death; the spirit finds its way to the secrecies of Divine love, and summers in its smile. Though outcast, they are not expelled from Him. But come yet nearer home; individual life even now illustrates the truth. Take the case, not at all an uncommon one, of the compelled retirement and withdrawal of any one from all that had before seemed helpful, even essential, to the religious life. II. GO BACK TO THAT GARDEN-SCENE, TOLD US IN THE FIRST BOOK. When we come to that story, and hear how the man and woman were expelled the garden; if we were to read it thoughtlessly, we should say — How terrible a thing to lose so much; and now of course God is always angry. "So He drove out the man;" and he was banished, and, into whatever gardens he may have entered, he has not entered the garden of Eden since. All his life now is in some sense a groping after Eden. How strange — had we never read something like it out of our life-story and the story of men's lives from day to day — God seems to contrive against Himself. He banishes, "yet doth he devise means that His banished be not expelled from Him." One thing leads on to another; whither doth this banishment lead? Why, it leads to a thorn-covered earth; yes, but also to a thorn-crowned Saviour. It leads to much toil and bitterness of men's hearts, but it also leads to God's labour and Christ's travail of soul, of which He shall be satisfied. The way from Eden becomes (through God's devising) the way back to Eden; an Eden, we may say truly, where palms wave and laurels bloom, to wave over and deck the conqueror's brow. III. THE VARIED AGENCIES BY WHICH THIS GOOD THOUGHT AND FEELING OF GOD ARE CONVEYED TO HIS BANISHED ONES, What do I mean by this? But that all the varied network of Christian endeavour is proof of the priesthood of the whole Church of God. And it is this priesthood that needs more clear manifesting. The interlacings of what we call Divine and human effort may be in a few simple words set forth. When we come much into contact with men, I mean with that which betrays their inner life, while we find much in them that pains and perplexes us, we do not fail to find repeated and startling proofs of the truths of the Bible, and especially of the truth I am trying to unfold. Well, although in these and countless ways we see proof of the exigency and earnestness of God's love, it is for those who are enlightened from the Light Divine to stretch forth the torch and give a meaning to the vague and unexpressed cravings of the human heart after God. Among the God-devised means are those ties of kinship, of common humanity, which, being sanctified by the love and illumined by the light of God, are only rightly directed under the guidance of Him who came to seek and to save that which is lost. Lost, yet His! "His banished," though their natures be sodden through with the cruel damps of their long wilderness banishment. His, not to be passed over by Him. O think of it in the light of your neglect of them, and your neglect of Him too. The King and the Father unite in this, the restoration of the banished ones. ( G. J. Procter. ) The Tekoite and Divine devising F. Hastings. I. THOSE WHO ARE IN A STATE OF EXILE OR ALIENATION FROM GOD ARE SO BY THEIR OWN ACT AND WISH, NOT BY GOD'S. Like Absalom, who was vain, cruel, treacherous, selfish, heartless, ambitious and murderous, we have yielded to sin. Like him, conscious of guilt, but finding temporary security in the Court at Geshur, we have known we were sinful, but we have thought that any time would do to acknowledge it. We in this world are where God can reach am. Hope and restoration are possible here; but, alas; there is a state in which alienation can become eternal, in which hope and faith in Divine mercy are impossible. Banished now, alas, by our own act, by our own hardness and unbelief, we may be, we can be, certainly still further banished. God pities us but He cannot and will not compel us to love Him. A stream among the

14:1-20 We may notice here, how this widow pleads God's mercy, and his clemency toward poor guilty sinners. The state of sinners is a state of banishment from God. God pardons none to the dishonour of his law and justice, nor any who are impenitent; nor to the encouragement of crimes, or the hurt of others. 14:21-24 David was inclined to favour Absalom, yet, for the honour of his justice, he could not do it but upon application made for him, which may show the methods of Divine grace. It is true that God has thoughts of compassion toward poor sinners, not willing that any should perish; yet he is only reconciled to them through a Mediator, who pleads on their behalf. God was in Christ reconciling the world to himself, and Christ came to this land of our banishment, to bring us to God. 14:25-27 Nothing is said of Absalom's wisdom and piety. All here said of him is, that he was very handsome. A poor commendation for a man that had nothing else in him valuable. Many a polluted, deformed soul dwells in a fair and comely body. And we read that he had a very fine head of hair. It was a burden to him, but he would not cut it as long as he could bear the weight. That which feeds and gratifies pride, is not complained of, though uneasy. May the Lord grant us the beauty of holiness, and the adorning of a meek and quiet spirit! Only those who fear God are truly happy. 14:28-33 By his insolent carriage toward Joab, Absalom brought Joab to plead for him. By his insolent message to the king, he gained his wishes. When parents and rulers countenance such characters, they will soon suffer the most fatal effects. But did the compassion of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of Him who is the Father of mercies?