Verse-by-Verse Bible Commentary
2 Samuel 13:26

Clarke's Commentary

Verse 2 Samuel 13:26. Let my brother Amnon go — He urged this with the more plausibility, because Amnon was the first-born, and presumptive heir to the kingdom; and he had disguised his resentment so well before, that he was not suspected.

Bridgeway Bible Commentary

David’s family troubles begin (13:1-14:33)

The first of the foretold disgraces that fell on David’s family followed the same pattern as David’s own sin: sexual immorality followed by murder, with the murderer carefully plotting how to get rid of his victim.
Amnon, David’s eldest son, tried to seduce his half-sister Tamar, but when Tamar resisted him he raped her (13:1-14). Cruelly, Amnon then drove Tamar away, and the young princess cried bitterly at the loss of her virginity in such circumstances (15-19). David knew what had happened but did nothing. Tamar’s brother Absalom also knew, and waited for an opportunity to take revenge on behalf of his sister (20-22).
After two years Absalom got the opportunity he was looking for and had Amnon murdered (23-29). While news of the murder was sent to David (30-33), Absalom fled to the safety of his mother’s family in Geshur (34-39; cf. 3:2-3). David had now lost two sons - an adulterer who was dead and a murderer who was in exile.
Joab apparently wanted to see some stability restored to the royal household, with one man firmly recognized as heir to the throne. That man, in Joab’s opinion, was Absalom. David made no attempt to bring Absalom back from exile, because this would require him to sentence him to death for murder. Joab therefore laid a plan that would enable the king to bring Absalom back safely (14:1-3). He used a woman to win from the king a judgment that in certain circumstances it was not wrong to show mercy to a murderer (4-11). The woman then used this principle to show that David should allow Absalom to return (12-17).
Although David realized that he had been tricked by Joab into making this judgment (18-20), he stuck to his decision and allowed Absalom to return. However, he did not allow Absalom to enter the royal court. In this way he showed firstly that he had not forgiven his son, and secondly that he did not consider Absalom a suitable person to succeed him as king (21-24).
Whatever David’s opinion of Absalom might have been, the people in general were impressed by his handsome appearance (25-27). He was also ambitious and was becoming impatient for power. He had spent three years in exile (see 13:38) and another two years back in Jerusalem, yet he had still not been accepted by the king (28). He decided he would wait no longer. When Joab showed an unwillingness to give him further help, he persuaded Joab to take notice of him by burning Joab’s fields. Without delay Joab arranged for him to meet the king, with the result that he received the king’s pardon. His fierce ambition had at last brought him back into the royal court (29-33).

Coffman's Commentaries on the Bible

ABSALOM'S HEARTLESS REVENGE AGAINST AMNON

"After two full years Absalom had sheepshearers at Baal-hazor, which is near Ephraim, and Absalom invited all the king's sons. And Absalom came to the king, and said, "Behold, your servant has sheepshearers; pray let the king and his servants go with your servant." But the king said to Absalom, "No, my son, let us not all go, lest we be burdensome to you." He pressed him, but he would not go but gave him his blessing. Then Absalom said, "If not, pray let my brother Amnon go with us." And the king said to him, "Why should he go with you"? But Absalom pressed him until he let Amnon and all the king's sons go with him. Then Absalom commanded his servants, "Mark when Amnon's heart is merry with wine, and when I say unto you, `Strike Amnon,' then kill him. Fear not; have I not commanded you? Be courageous and be valiant." So the servants of Absalom did to Amnon as Absalom had commanded. Then all the king's sons arose, and each mounted his mule and fled."

"After two full years" "This long delay clearly marked the murder as premeditated and indicated Absalom's ambition as much as any concern for his sister's honor."The New Layman's Bible Commentary, p. 415. Absalom's inability to induce King David to attend his feast might actually have frustrated Absalom's plan to kill David himself and all of the king's sons and take over the kingdom. Such a possibility, of course, is only a conjecture, but there was some urgent reason why Absalom so passionately desired the king's attendance. The sudden flight of all the king's sons immediately after Amnon's murder indicates that they recognized Absalom as a potential murderer of all of them.

"Absalom had sheepshearers at Baal-hazor" The exact location of this place is debated, but Willis is probably correct in his identification of the place as, "The modern el-Taiyibe about twelve miles north of Jerusalem."John T. Willis, p. 360.

"Why should he (Amnon) go with you?" This question by the king indicates some suspicion on his part that Absalom might have intended some harm to Amnon. After much insistence on Absalom's part, the king consented. One cannot help wondering why Amnon willingly placed himself within Absalom's power. Can it be supposed that he actually thought that he had gotten away with his shameful rape of Absalom's sister? Certainly, he was an unqualified fool for accepting Absalom's invitation. H. P. Smith wrote, "That Absalom intended to secure the throne for himself by massacring all competitors would not be a remote inference."International Critical Commentary, op. cit., p. 331.

If Absalom had intended any other murders than that of Amnon, the swift flight of all the king's sons would have effectively prevented them.

"Each mounted his mule and fled" Several able scholars assert that this is the first place in the Bible where a mule is mentioned, but this writer believes that Genesis 36:24 also mentions this animal. The particular word in Genesis 36:24, found only there in the entire Bible. The KJV translated the word "mules," as favored by Jewish scholars; and besides that, the first use of "hot springs" as a translation did not occur until the times of Jerome. (For a more adequate discussion of this see Vol. 1 (Genesis) of my series of commentaries on the Pentateuch, p. 441.)

Leviticus 19:19 forbade the Jews to breed hybrids; but the Jews either traded for them or purchased them from those who bred them. There appears to have been an extensive use of mules as saddled animals for riding by royal families. David had "his own mule," (evidently a favorite) (1 Kings 1:33).

Barnes' Notes on the Whole Bible

He mentions Amnon as being the king’s first-born. If he could not have the king’s company, let him at least have that of the heir apparent, and the king’s other sons.

Smith's Bible Commentary

Chapter 13

So we find that the problems begin very soon thereafter.

David had a son by the name of Amnon, and Amnon was talking with a man who was called his friend ( 2Sa 13:1 , 2 Samuel 13:3 ),

Yet, I would challenge that, because any man who would help you and advise you in the fulfilling of a sinful desire, could not be a true friend to you. Any man who would encourage you to a sinful act, cannot be a true friend. Amnon was sick. Friend said, "What's the matter with you?" He said, "Oh, I'm so in love with my sister Tamar!" She was actually a half sister to him. She was the daughter of David, but she was the daughter of the Geshurite wife, who was also the mother of Absalom, David's son. He said, "I'm just sick. I'm so in love with her. I can't eat; I can't do anything. I'm in love, in love."

The fellow said, "Well, look just lie in your bed and pretend that you're really sicker than you are. And when your dad comes to visit say, "Oh dad, let my sister Tamar come, and fix meat in my sight, and feed me. It'll make me feel so much better!"

So David came to visit his son Amnon, and Amnon said, Oh dad if you'd just allow Tamar to come, and fix me some bread, and some food in my sight, and feed me, oh it'd make me feel so good! So David sent Tamar over, and there in his sight she baked the bread and all, fixed it for him. He said, she went to give it to him, and he said, Oh no! And he sent all of the servants out. He said, Bring it into my bedroom, and feed it to me. So she went into the bedroom, and he grabbed hold of her, and he said, Lie with me. She said, Oh Amnon don't do this sin. This is wrong! Look if you just ask my father David, he'd probably make arrangements, I could marry you. [Don't do this.] But he did not hearken to her voice, but he raped her. Then he sent her out, said, Get out of here! For there came an abhorrence of her, and the hatred of her was greater than the love that he had previously felt ( 2 Samuel 13:8-15 )!

It is interesting how closely akin are our emotions. Emotions are sort of a weird thing. Now many gifted, public speakers know how to play on the emotions of the people. They will tell jokes for the purpose of getting people to laugh because they know if they can get people really laughing, that it isn't but just a little click for people, you're emotions are in gear, your emotions are working, once your emotions are working, they can do weird things. You can go from laughing to crying in just a moment! Have you ever seen a baby, and the change of emotions? You come in and they'll... and then all of a sudden, the lip will turn down, and they'll start to cry. You think, "What happened?" But that's just how crazy our emotions are. So speakers, some of the psychological speakers that know that emotions are this way, they tell these jokes, get everybody laughing, and then they can just flip them on to tears. Because you've got your emotions going now, and once they're going, you can just play games with them.

Now Amnon expressed a tremendous love for his sister, which was not a love at all. One of the statements that is made so often today which really is so far from true, that it should be banished as a phraseology. It's for a person to say, "Let's make love," as though the sex act is making love. Many times there is absolutely no love at all involved in the sex act. It is purely a person seeking gratification for a certain biological drive but no real true love involved at all. People who go to the bars on Friday nights to find their true lover, will never find them. They will find an experience and it is interesting, a fellow says, "Well, I'm going out to look for a girl tonight. I want to find someone to make love with."

In reality he's not even really looking for a girl. He's only looking to satisfy a biological drive within him. A girl happens to be necessary to satisfy that drive. But he's not really looking for a girl, he's not really looking for love, he's not really looking for a meaningful experience. We see the world around us living like animals. There's no difference between that and the animal kingdom. There is no love involved in those kinds of experiences, and it's tragic, it's tragic that so often people desiring and wanting love are going out seeking to find love in that kind of an experience. Women are so often such suckers because they will give sex to get love, or get what they hope will be love, but you never get love that way. Men will give love in order to get sex. That is they will give a demonstration of love, so one disappointment after another, one heartbreak after another, one disappointing experience after another and the crazy world around us, searching for love. Hollywood has deceived them all, thinking that love is some romantic moment under the moon that you can just fall in love.

But the case of Amnon is a very classic case in point, how that he was only using his sister. He had no real desire for her, for her benefit! He was only seeking for his own personal gratification, and once it came, he discarded the object like a dirty rag, would have nothing to do with her. He wasn't looking for a meaningful relationship. He wasn't looking for a wife. He wasn't looking for someone that he could bestow true love upon, and to benefit her, and to build her up, and to bless her with his actions of kindness and goodness. He was just seeking an object through which he could satisfy his own fleshly desires, and was willing to discard her once that had been accomplished.

Gals when are you gonna wake up? If that fellow who's coming on so strong, the fellow who's desiring to have sex with you before you get married, trying to rush things, trying to give you the old baloney about, "Everybody does it, and after all how are we gonna know if we're really matched or not." He's not really looking to give true love and meaningful love. He's putting on a big act, so he can gratify his own fleshly desires. When you no longer satisfy those fleshly desires, he'll discard you, and you're gonna be left heartbroken, disillusioned. That's not the kind of love you need, that's not the kind of love you want. That's not the kind of love that God wants you to have. God wants you to have a meaningful experience of love, and the sex act is not intended to just be a clinical, biological action, fulfilling certain biological drives. But it is intended to be an expression of real love. You'll find that in marriage and no place else. People though are sadly deceived, especially in this world in which we live today, because Hollywood has made the big lie, and people are gullible and have fallen for it.

God has laid down the rules. You follow the rules, you're gonna find fulfillment and satisfaction, and a meaningful relationship. You violate the rules, and you're going to get hurt. You're going to get burned.

Tamar disgraced, wearing this coat of many colors because all of the princesses and princes wore these colorful coats. With the girls it was a special robe that designated her virginity. Being kicked out of the house, the servants,

he said to the servant, Eject her, and she was forcefully ejected from the house. She put ashes on her head, she took her robe of virginity and ripped it, and she went crying down the street ( 2 Samuel 13:17-19 ).

Now it wasn't Tamar's fault at all. She was raped! Amnon was totally at fault in this thing. But the tragedy of the whole story is this, David because of what he had done, couldn't discipline Amnon for it. He didn't say a thing to Amnon. There was no disciplining. There was no rebuking. David was a lousy father, totally derelict in discipline. He suffered the result of it in his children.

That is why no doubt the reason why Solomon wrote so much about the importance of disciplining children. He saw in his own family the effect of the lack of discipline, because David was not a disciplinarian. Here he didn't say a thing to Amnon. Another son that rebelled against him later on, it said that David never once said anything to displease that child. Now that doesn't make a child love you! The child actually hated David and rebelled against him. Solomon, seeing this in his own home, wrote so much about the importance of disciplining a child. "The foolishness of the world is bound up in the heart of the child, but the rod of instruction driveth it far from him. If you spare the rod, you'll spoil the child. A child left to himself is going to bring disgrace to his mother." All of these things about discipline, the necessity of discipline and all, because David was such a totally poor disciplinarian.

But he felt his own guilt. Because of his own guilt, what he had done was not really much worse than what Amnon had done. Thus, he did not feel that he could really speak to him about it. Amnon was really sort of allowed to go without being punished.

Except Absalom, [the brother of Tamar] hated Amnon for this, and waited his day ( 2 Samuel 13:22 ).

And two years later, he said to David, "I want to throw a big party. I want all my brothers to come!"

David said, "Oh, why you want to do that?"

"I want the whole family!"

David said, "Oh, I'm too busy I don't want to come."

He said, Well if you don't come, then let Amnon come ( 2 Samuel 13:26 ).

He said, "Why do you want Amnon to come?" He just was insisting.

Amnon came to the party that Absalom threw, and Absalom said to his servants, "Kill him, thrust him through." So the servants of Absalom took Amnon and they killed him. And Absalom fled to his grandfather. He fled to the city of the Geshurites ( 2 Samuel 13:27 , 2 Samuel 13:34 , 2 Samuel 13:38 ).

If you will remember David had made one of his incursions against the Geshurites, and he took the daughter of the king as his wife, and she bore Absalom. So actually Absalom a sort of a Bedouin type of a tribe, and he was heading to his grandfather's house on the other side to live with his grandfather, and there be more or less protected from David's vengeance.

And so Absalom fled to Geshur [In verse thirty-seven, thirty-eight, thirty-nine.], and he was there for three years, at Talmai who was his mother's father. [His grandfather.] Now David longed to see Absalom ( 2 Samuel 13:37-39 ).

Actually now that Amnon is dead, he can't do anything for him, and he longs to see Absalom. "

Dr. Constable's Expository Notes

Amnon’s murder 13:23-29

Absalom patiently and carefully plotted revenge on Amnon.

". . . As the sheep of Absalom would lose their wool (2 Samuel 13:23-24), so David’s firstborn, the potential shepherd of Israel, would lose his life (2 Samuel 13:28-29)." [Note: Youngblood, p. 968. ]

Absalom finally killed his brother at Baal-hazor, 15 miles north-northeast of Jerusalem, two years later (ca. 985 B.C.). As Amnon’s rape of Tamar reprised David’s adultery with Bathsheba, so Absalom’s execution of Amnon mirrored David’s murder of Uriah (cf. Galatians 6:7). David’s sons were chips off the old block. [Note: Fokkelman, p. 125.]

Dr. Constable's Expository Notes

Absalom’s murder of Amnon 13:23-39

References to two years (2 Samuel 13:23) and three years (2 Samuel 13:38) bracket this literary unit.

Gill's Exposition of the Whole Bible

Then said Absalom, if not,.... If it is not thy pleasure to go with me, if I cannot have the honour of thy company:

I pray thee, let my brother Amnon go with us; let me have the next mark of honour that can be given me, the presence of the king's eldest son, and heir to the crown; he seems to express affection for him, and a particular desire of his company, as if all ill will towards him was removed from him, and this would be a public declaration of reconciliation between them:

and the king said unto him, why should he go with thee? he particularly, he more than any other; David seems to have suspected some design, and it is strange he should not; and yet if he had, it is much, notwithstanding the pressing arguments used, he should let him go; or he might think it would be more expensive to have him than the rest, and therefore asks why he should desire his company above all others.

Henry's Complete Commentary on the Bible

      21 But when king David heard of all these things, he was very wroth.   22 And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar.   23 And it came to pass after two full years, that Absalom had sheepshearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king's sons.   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.   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.   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?   27 But Absalom pressed him, that he let Amnon and all the king's sons go with him.   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.   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.

      What Solomon says of the beginning of strife is as true of the beginning of all sin, it is as the letting forth of water; when once the flood-gates are plucked up, an inundation follows; one mischief begets another, and it is hard to say what shall be in the end thereof.

      I. We are here told how David resented the tidings of Amnon's sin: He was very wroth,2 Samuel 13:21; 2 Samuel 13:21. So he had reason to be, that his own son should do such a wicked thing and draw him to be accessory to it. It would be a reproach to him for not giving him a better education; it would be a blot upon his family, the ruin of his daughter, a bad example to his kingdom, and a wrong to his son's soul. But was it enough for him to be angry? He ought to have punished his son for it, and have put him to open shame; both as a father and as a king he had power to do it. But the LXX. here adds these words: But he saddened not the spirit of his son Amnon, because he loved him, because he was his first-born. He fell into Eli's error, whose sons made themselves vile, and he frowned not on them. If Amnon was dear to him, his punishing him would have been so much the greater punishment to himself for his own uncleanness. But he cannot bear the shame those must submit to who correct that in others which they are conscious of in themselves, and therefore his anger must serve instead of his justice; and this hardens sinners, Ecclesiastes 8:11.

      II. How Absalom resented it. He resolves already to do the part of a judge in Israel; and, since his father will not punish Amnon, he will, from a principle, not of justice or zeal for virtue, but of revenge, because he reckons himself affronted in the abuse done to his sister. Their mother was daughter to a heathen prince (2 Samuel 3:3; 2 Samuel 3:3), which perhaps they were upbraided with sometimes by their brethren, as children of a stranger. As such a one Absalom thought his sister was now treated; and, if Amnon thought her fit to be made his harlot, he would think him fit to be made his slave. This enraged him, and nothing less than the blood of Amnon will quench his rage. Here we have,

      1. The design conceived: Absalom hated Amnon (2 Samuel 13:22; 2 Samuel 13:22), and he that hateth his brother is a murderer already, and, like Cain, is of that wicked one,1 John 3:12; 1 John 3:15. Absalom's hatred of his brother's crime would have been commendable, and he might justly have prosecuted him for it by a due course of law, for example to others, and the making of some compensation to his injured sister; but to hate his person, and design his death by assassination, was to put a great affront upon God, by offering to repair the breach of his seventh commandment by the violation of his sixth, as if they were not all alike sacred. But he that said, Do not commit adultery, said also, Do not kill,James 2:11.

      2. The design concealed. He said nothing to Amnon of this matter, either good or bad, appeared as if he did not know it, and maintained towards him his usual civility, only waiting for a fair opportunity to do him a mischief. That malice is the worst, (1.) Which is hidden closely, and has no vent given to it. If Absalom had reasoned the matter with Amnon, he might have convinced him of his sin and brought him to repentance; but, saying nothing, Amnon's heart was hardened, and his own more and more embittered against him; therefore rebuking our neighbour is opposed to hating him in our hearts, Leviticus 19:17. Let passion have vent and it will spend itself. (2.) Which is gilded over with a show of friendship; so Absalom's was, his words smoother than butter but war in his heart. See Proverbs 26:26. (3.) Which is harboured long. Two full years Absalom nursed this root of bitterness, 2 Samuel 13:24; 2 Samuel 13:24. It may be, at first, he did not intend to kill his brother (for, if he had, he might have had as fair an opportunity to do it as he had at last), and only waited for an occasion to disgrace him or do him some other mischief; but in time his hatred ripened to this, that he would be no less than the death of him. If the sun going down once upon the wrath gives such place to the devil (as is intimated, Ephesians 4:26; Ephesians 4:27), what would the sunsets of two full years do?

      3. The design laid. (1.) Absalom has a feast at his house in the country, as Nabal had, on occasion of his sheep-shearing, 2 Samuel 13:23; 2 Samuel 13:23. Attentive as Absalom was to his person (2 Samuel 14:26; 2 Samuel 14:26), and as high as he looked, he knew the state of his flocks and looked well to his herds. Those who have no other care about their estates in the country than how to spend them in the town take a ready way to see the end of them. When Absalom had sheep-shearers he would himself be with them. (2.) To this feast he invites the king his father, and all the princes of the blood (2 Samuel 13:24; 2 Samuel 13:24), not only that he might have this opportunity to pay his respects to them, but that he might make himself the more respected among his neighbours. Those that are akin to great folks are apt to value themselves too much on their kindred. (3.) The king would not go himself, because he would not put him to the expense of his entertainment, 2 Samuel 13:25; 2 Samuel 13:25. It seems Absalom had an estate in his own hands, on which he lived like himself; the king had given it to him, but would have him to be a good husband of it: in both these he is an example to parents, when their children have grown up, to give them a competency to live upon, according to their rank, and then to take care that they do not live above it, especially that they be no way accessory to their doing so. It is prudent for young house-keepers to begin as they can hold out, and not to spend the wool upon the shearing of it. (4.) Absalom got leave for Amnon, and all the rest of the king's sons, to come and grace his table in the country, 2 Samuel 13:26; 2 Samuel 13:27. Absalom had so effectually concealed his enmity to Amnon that David saw no reason to suspect any design upon him in that particular invitation: "Let my brother Amnon go;" but this would make the stroke more cutting to David that he was himself drawn in to consent to that which gave the opportunity for it, as before, 2 Samuel 13:7; 2 Samuel 13:7. It seems, David's sons, though grown up, continued to pay such a deference to their father as not to go such a small journey as this without leave. Thus ought children, even when they have become men and women, to honour their parents, consult them, and do nothing material without their consent, much less against their mind.

      4. The design executed, 2 Samuel 13:28; 2 Samuel 13:29. (1.) Absalom's entertainment was very plentiful; for he resolves that they shall all be merry with wine, at least concludes that Amnon will be so, for he knew that he was apt to drink to excess. But, (2.) The orders he gave to his servants concerning Amnon, that they should mingle his blood with his wine, were very barbarous. Had he challenged him, and, in reliance upon the goodness of his cause and the justice of God, fought him himself, though that would have been bad enough, yet it would have been more honourable and excusable (our ancient law, in some cases, allowed trial by battle); but to murder him, as he did, was to copy Cain's example, only that the reason made a difference: Abel was slain for his righteousness, Amnon for his wickedness. Observe the aggravations of this sin:-- [1.] He would have Amnon slain when his heart was merry with wine, and he was consequently least apprehensive of danger, least able to resist it, and also least fit to go out of the world; as if his malice aimed to destroy both soul and body, not giving him time to say, Lord, have mercy upon me. What a dreadful surprise hath death been to many, whose hearts have been overcharged with surfeiting and drunkenness! [2.] His servants must be employed to do it, and so involved in the guilt. He was to give the word of command--Smite Amnon; and then they, in obedience to him, and, upon presumption that his authority would bear them out, must kill him. What an impious defiance does he bid to the divine law, when, though the command of God is express, Thou shalt not kill, he bids them kill Amnon, with this warrant, "Have not I commanded you? That is enough. Be courageous, and fear neither God nor man." Those servants are ill taught who obey their masters in contradiction to God, and those are wicked masters who have taught them to do so. Those are too obsequious that will damn their souls to please their masters, whose big words cannot secure them from God's wrath. Masters must always command their servants as those that know they also have a Master in heaven. [3.] He did it in the presence of all the king's sons, of whom it is said (2 Samuel 8:18; 2 Samuel 8:18) that they were chief rulers; so that it was an affront to public justice which they had the administration of, and to the king his father whom they represented, and a contempt of that sword which should have been a terror to his evil deeds, while his evil deeds, on the contrary, were a terror to those that bore it. [4.] There is reason to suspect that Absalom did this, not only to revenge his sister's quarrel, but to make way for himself to the throne, which he was ambitious of, and which he would stand fair for if Amnon the eldest son was taken off. When the word of command was given Absalom's servants failed not to execute it, being buoyed up with an opinion that their master, being now next heir to the crown (for Chileab was dead, as bishop Patrick thinks), would save them from harm. Now the threatened sword is drawn in David's house which should not depart from it. First, His eldest son falls by it, himself being, by his wickedness, the cause of it, and his father, by his connivance, accessory to it. Secondly, All his sons flee from it, and come home in terror, not knowing how far their brother Absalom's bloody design might extend. See what mischief sin makes in families.

Kelly Commentary on Books of the Bible

In the sketch proposed of these books of scripture there is of course no pretension to notice every point of interest they contain, but only a general comprehensive view, as far as the Lord enables me to present, of their main course and objects. The most careless reader must perceive, that as Saul holds a considerable place in the First Book of Samuel, so Absalom occupies not a little space in the Second, and both of them in collision with David. Now the nature of inspiration supposes that God, in selecting such persons or facts as are regarded there, had a divine object before Him. It is the main business of an interpreter to learn and set out according to his measure the design that the Spirit of God appears to have had in view.

It is clear on the face of it that the chief feature of Absalom's history is, in the end of it at least, opposition to David: he stood in the nearest relationship to the king, but he was none the less an antagonist. Now as David all through, whether in the First or in the Second Book of Samuel, is a type of the Lord Jesus, there ought not to be a question, as it appears to me, that the Spirit of God is giving us, in the adversaries of David, antichrists. Only the antichrist has qualities in his type, which differ quite as much as those of the antitype will, in express scripture or in reality. Thus in the New Testament, where he is brought before us directly and as a matter of doctrine or prophecy, John describes the antichrist first as one that denies the Christ; then as going on with a growing audacity (and this is more particularly his opposition to the Christian revelation) to deny the Father and the Son. For he is the liar and the antichrist. He denies Christ both in Jewish relations and in personal dignity. He sets aside therefore in Him the glory of Israel, and also the fulness of divine grace as now shown in Christianity. For we must remember that the Lord Jesus in the variety of His glories displays God in many ways; for instance as Messiah King of Israel, and, when rejected by the Jews, as the Son of man, ruler of all tribes, peoples, nations, and tongues in the world. The unbelief of the Jews in rejecting the Lord was and will be thus used by God still more fully to display Christ's glory and His own counsels.

Now as John refers to the two characteristics of the last antagonist of Christ, so I think it will be found that in the First Book of Samuel Saul stands forth as the chief adversary of David before he came to the throne. After it Absalom holds a similar place in the Second; and of the two, Absalom was the more dangerous and daring, as the enormity in him was incomparably worse. The nearness and character of his relationship to the king made the guilt of his conduct the more dreadful before God and man. It is this which to my mind explains the large space that is given both to king Saul's jealous persecution on the one hand, and to Absalom's attempt at usurping the power of David on the other. It is true that at first Absalom by no means shows out the violent form which his wickedness was finally to take. He uses a certain craft which no doubt succeeded with the simple though repulsive to the upright. Before his treason we hear the details of his blood-thirsty cruelty, which no provocation could palliate, not even that most gross conduct of Amnon towards his sister Tamar. It will be so with antichrist. All his evil will not come out fully at once. Surely then it is a most solemn consideration for all our souls the moral principle which we see in these cases. Nearness to what is good invariably develops evil in its worst features. There could be no such thing as antichrist if there were not Christianity and Christ. It is the fulness of the grace and truth that is revealed in the person of the Lord Jesus that brings out the worst evil in man. And even Satan himself could not accomplish his designs against the glory of God save by rising up against the Man who is the special object of God's delight and of His counsels in glory.

Hence we find a pretty full answer to all this in the twofold type: first, Saul the adversary of David in his earlier career, when he had not been yet seated on the throne; then Absalom, not all at once, but by degrees coming out, though no doubt full of craft and blood-thirstiness before he turned against his father. The liar and the murderer is betrayed even in the earliest account of him which scripture brings before us. God, on the other hand, was judging the family of David, and speaking to David's own heart and conscience in the sin and shame and scandal that covered as a whole the family with reproach; and this it is that lets us see Absalom. He will avenge his sister's wrong himself. He has made up his mind to shed his brother's blood; he cloaks it under fair pretences. Amnon is ensnared to his ruin. (2 Samuel 13:1-39)

But there is more than this; there is a magnificent display of divine mercy shadowed in the way in which Absalom was brought home; and here again we have another witness of the same truth that has been often referred to. It is only after God has shown His rich mercy that Satan and man mature and work out their deepest malice. The woman of Tekoah was employed by the subtle Joab, who knew well that the heart of the king was yearning after his guilty son. At the same time he knew that the king had difficulty in conscience, for he was the executor of the law of God. To him God had entrusted the sword in Israel, and Absalom had brought the stain of blood on the people and the land of God, as well as on the family of the king.

On every ground therefore David was called upon to assert what was due to God against his own son. But this is only one of a number of instances that strew the whole line of divine history where God, while He does insist on righteousness and resent all failure in maintaining it here below, never abdicates grace, but always holds the title of divine mercy above the claims of earthly righteousness. And certainly David was one who could not resist such an appeal There might be a certain struggle; and the very fact too that Absalom was his son would to an upright mind make the struggle harder: was it really possible for David to deny that grace which was his only ground and chief boast before God? This then was what Joab, who had not the slightest appreciation of grace himself, would nevertheless know to be the surest avenue to David's heart: and this it was that the woman of Tekoah therefore pleads. She comes before the king, who asks her what was her sorrow. She puts in a parabolic way the position in which she stood, saying, "Thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him. And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth. And the king said unto the woman, Go to thine house, and I will give charge concerning thee. And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless. And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more. Then said she, I pray thee, let the king remember Jehovah thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As Jehovah liveth, there shall not one hair of thy son fall to the earth."

Having thus secured the ground, the woman begins to open the secret. The king had now pledged his royal word. Grace was very dear to his heart. His feelings were moved and stirred deeply. It was no new thing for him, as his procedure to Mephibosheth could attest. Who knew or valued so highly the "kindness of God"? He had known the need of it himself. Of this then Joab had taken advantage in putting forward this woman to plead before David the imaginary trouble of her house. Now the king's conscience might be relieved. If he would spare another's house, spite of guilt, would he not spare his own? This was what calmed his fears. Nothing could be more artfully devised. Hence we see how the woman gradually begins to explain what it was that was really aimed at. "Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on. And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished." It was no question of her son, but of the king's banished. "For we must needs die," she adds, "and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished may not be expelled from him."

It is the way of grace she pleads. Impossible for David to resist this. If God devises means that His banished should return, who was David to differ from God? If God, with all His unstained holiness, with all His jealous regard to righteousness, nevertheless devises His efficacious means (and David knew it well), who or what was David that he should hold out against the pitiful case of his banished one? of Absalom driven to another land because of the blood of Amnon, the blood of the guilty brother that he had shed in avenging his sister's dishonour? So it was then that the king, moved by it, listens to her. "The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore Jehovah thy God will be with thee."

Yet righteousness was not guarded here, as God does perfectly in Christ. Hence a suspicion arises that all was not straight. The king accordingly says, "Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak. And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and put all these words in the mouth of thine handmaid: to fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth." Where the eye is single, the whole body is full of light. There could be no doubt that the allegory was admirably drawn. Alas! it was the parable of one whose heart was not in the matter. How solemn a thing it is, my brethren, to see from time to time in the course of scripture history, as we may in fact now, that there are natural minds who can sometimes see more clearly what becomes a saint of God than saints themselves feel. But it is only those who know how to turn the grace of God to their own purpose when it suits them. This is what Joab was now doing by the woman of Tekoah. He held the truth in unrighteousness, we shall see with what result as far as Absalom was concerned.

But the king, when he did discover the aim, did not swerve from his word. He says to Joab, "Behold now, I have done this thing." He, indebted to grace, and to nothing so much as grace, could not possibly disavow the appeal of grace. Hence his command, "Go therefore, bring the young man Absalom again." Joab thanks the king, and acts. But David is not indifferent to the guilt contracted by the past, and Absalom is forbidden to come near. "The king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face."

Next the Spirit of God gives us the description of the person of Absalom. There was everything to attract the eye, everything to meet the natural desires, of one who would wish the comeliest person in Israel to be the king. Nature had wrought formerly in the choice of Saul. It was repeated again with Absalom. (2 Samuel 14:1-33)

In the next chapter (2 Samuel 15:1-37) the wicked plans of the traitor begin to ripen and unfold themselves, and this, it will be marked, only after the richest grace had been shown him. This indeed was necessary. It was not till the banished one had found means in the grace of the king to return; it was after that which answers as much as anything could to the grace of God in the gospel. Then, consequent on all the mercy shown him, does a more terrible character of antichrist display itself in Absalom than had ever been seen in king Saul. What then appears to be the distinction intended? Is it not that Saul show; us antichrist more as the consequence of Jewish apostasy; Absalom more as the consequence of Christian apostasy? Both these traits must be found in the antichrist of the last days; and this is one reason too why, although there were antichristian features when the Lord Jesus was found here below, the full display of the antichrist could not be until after all the grace of God in Christianity had been fully brought out.

This also explains why there should be a double type of antichrist one in each of these two Books of Samuel. We have the display of the fullest possible evil of man one in pride and real envy and affected contempt, and at last of murderous hatred toward David. All this was found in Saul. But in Absalom's case there was a still deeper character of lawlessness, as there was a nearer and more dependent tie to the king. Besides, there had been the richest manifestation of mercy to himself. The most dreadful wickedness on his own part had been met by greater love and grace on the part of David. After all this then we find Absalom laying his plots and carrying out his schemes for the purpose of supplanting the king his father.

This was the manner of the man: "And it came to pass after, that Absalom prepared him chariots and horses, and fifty men to run before him. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that bad a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee." Two principal objects are apparent: the undermining of the king, and this in order to the glorifying himself. Hence as the readiest way he Hatters the people, whom he never loved as David did, but despised, and assuredly none so much as those taken in his nets of fair words and good speeches. "Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice I And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel." It need not be argued at length that there was neither righteousness nor love in all this; neither the righteousness that discriminated the mutual relationships of himself and of those that came, and yet more of all to the king, without which there could not be anything right; neither was there the love that sought the good of others instead of its own things, but unbridled will and the loftiest ambition. His object was himself, and himself too for the vilest purposes for his own exaltation by the overthrow of his father, whom God had anointed king of Israel. "And it came to pass," it is said, "after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto Jehovah, in Hebron. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If Jehovah shall bring me again indeed to Jerusalem, then I will serve Jehovah."

Observe here the profanation of the name of Jehovah, which always accompanies the worst evil of men on the earth. "And the king said unto him, Go in peace. So he arose, and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom." Another character is here which was necessary to complete the character of antichrist; that is, the combination of kingly power in Israel with spiritual pretension. There will be the highest assumption of a religious sort. The antichrist is not barely infidel. Infidelity there will be, but always a show of religion along with it, whether in the same personage or in one that is joined with him in type. That which brings in an evil spiritual power is necessary to give the true and full character of the antichrist. Hence Ahithophel is associated with Absalom. So, as we know, the second beast, or false prophet, in the Revelation symbolises this same personage. Notably he has two horns like the lamb. There is a double character of power. It is not simply that he is or has a horn. He is not a mere king, but a beast with two horns. And at this time it would seem that it is no longer a question of imitating the priestly power of Christ, but he will pretend to have not only a kingly place but a prophet character, an understanding of the mind of God, just as Ahithophel here, as we see, who had been David's counsellor before but is now Absalom's. There is thus a combination of the false prophet with royalty. These at the close will be united in the antichrist.

I am not now speaking of the great imperial power, the beast, in those days that bring on judgment For this we must look elsewhere; for it will not have its seat in Jerusalem, nor will the sphere of its dominion be the land of Israel. There will be the place where the final conflict takes place; there the scene of the destruction of the beast and the false prophet, and of the associated kings that are with them.

Such are a few of the leading points which may help, not only to guide souls, but also to preserve from mistakes too often made, to which we are as liable as any. There is no power of preservation in the truth except by simple subjection to the word of God. If we begin to give ourselves credit for anything like a definite system of truth, more particularly when it takes a traditional shape carried on from one to another, I am persuaded that the Lord will not be with the enterprise. Of all men, we need most to walk in sustained subjection to God and His word. No doubt all the children of God do; but if God has brought us out from the creeds and stereotyped forms of human arrangement, be assured we are not the less in danger. It is not meant in the least that there is no security. Who can overlook the fact that those who have trusted creeds and formularies have little to boast of their orthodoxy at this present time? We can well see too that there is no end of inconsistency; yea, the grossest contradiction of that which is avowed and confessed may be and is carried on, though one may be thankful for whatever check there is to deadly error; for the value of a creed at best is chiefly in its protest against heterodoxy. "Faith cometh by hearing, and hearing by the word of God," not by a creed. And the infidelity of men who subscribe all the old creeds is so glaring that mere lawyers and men of the world in general are ashamed at the scandal. This is not said to wound any one, nor as a busy body in other men's matters, but rather for our souls' profit, believing that there are none whom God will hold more decidedly to what we profess.

But is it not our joy, and the sure means of security, to cherish continual and unqualified subjection in our souls to the truth of God as He has revealed it not to the thoughts that we may receive through others, however striking or helpful? Let us be grateful for their help; yet it is our duty to judge all by the word. Let us thankfully enjoy whatever of truth the Lord's servants can minister to us, but no deductions can ever be a ground of faith. Whatever may be taught by this one or preached by that must be brought to the touchstone of scripture, instead of being taken out of its place and made a test of the truth. The word of God is not only the great source, but the only standard, of the truth. Do we desire from God the truth? We have His precious word to teach us that truth with certainty. Ministry in the word is a blessed help; and it would be proud and base to despise the help of God's servants ungrateful towards Him, haughty toward them, and injurious to our own souls. "They shall be all taught of God" is true of all saints, but it in no way excludes teachers and other ordinary means, though there may be extraordinary instances where they are taught without this or that aid. But it is in general an unfounded pretension to have learnt directly from God through His own word, independently of those He has set in the body of Christ for this express purpose. And it will be found, in fact, that those who boast of not having learnt through such means as He usually employs know little, being really too proud to be taught. To the word of God then we need to pay heed if we would have the assurance of divine teaching, even if it be only a question about the antichrist. It is, of course, apart from those foundation truths that are immediately bound up with our own relationship to God; and we may bless Him that so it is and must be in His wisdom. Still we must remember that it is by the truth that we are sanctified. Nor can we afford, for the Lord's name sake, any more than for our own souls' good, to admit lightly any thought into our minds which is not of Him. Indeed, no matter how distant, where any thing is received into the heart that is not the truth of God, as being false, and a foreign ingredient, it will work evil in various ways; it will surely embroil other scriptures, and make us to confound things that differ. The consequence will be that we know not what the effect of even a trifling departure from the truth may be in thus destroying the symmetry and the perfectness of the truth of God in His word. The fact is that the truth is one, and therefore, where any one part is misapprehended or rejected, there is danger of weakening the rest. I am now speaking, of course, not of that which concerns our own souls with God, but merely of profitably using every part of God's word.

Thus then, if we have been guided aright in what is before us, there is in the type the union of both on the one hand royal power (and this was what Absalom was affecting for himself); but along with it there was joined with him a falsely prophetic character typified by Ahithophel. The two were connected together, just as we saw Saul himself at the last finding his resource in the witch of Endor. There was an evil spiritual adviser of the lowest kind to which he was driven. See too Pharaoh and the magicians, also Balak and Balaam. So constantly are these two characters linked in opposition to the Christ of God.

However this be, Absalom is seen successful apparently at first; and there speedily follows the solemn sight of the king obliged to be a fugitive from the throne, and the capital, and the sanctuary of Israel. "David said to Ittai, Go and pass over. And Ittai the Gittite passed over, and all his men, and all the little ones that were with him. And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness. And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city."

How beautiful the contrast with a former scene, but too familiar! The people and priests in their panic before the Philistines brought out the ark of God, if peradventure it might serve as a charm against the swords of their enemies; but here David refuses to employ it selfishly and irreverently, whatever his need and peril a man, if ever there was one of old on earth, with living faith in God, and real reverence for the sign of His presence in Israel; for there was no one that ever showed such a value, and this believingly, for the ark of God, as king David. Nevertheless in this supreme hour of his deepest extremity and greatest humiliation he refuses to jeopard the ark of God. He will not allow for his own sake the smallest shade cast upon it. What! he, David, call the ark of God out of Jerusalem? Far from it! David bids the sons of Zadok and the Levites carry it back to the city, where it is destined for ever to rest, once the Lord Jesus establishes it; and on this affecting and unselfish ground: "If I shall find favour in the eyes of Jehovah, he will bring me again, and show me both it, and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him." Was not this a heart, my brethren, which in the face of all his faults accepted his humiliation, taking it from the hand of God to justify Him? He was one who knew that, whatever the grace of God already shown to him, it was not exhausted yet. Far from yielding to a suspicion of God's goodness to him, questioning his own manifold shortcomings, or palliating his gross failure, we see one prepared to bow to whatever God would do, and to bless Him for it. David would plead for the honour of God, cost what it might to himself. And this is faith, which appropriates to its own need and joy what it sees in God. But just because it is faith, it will never allow that what its little range of vision takes in can equal, but must ever be surpassed by the grace that is in Him. In short, faith, as it always gets what it seeks, so it is always assured that there is more, never pretending to reach up to the fulness of the grace of God. At the same time it does not listlessly stop short, satisfied with what it has, however thankful. But it confesses that faith in man is never a match for grace in God, so to speak; draw as it may, it can never fathom His goodness. It may dive more and more in, but it can never get to the bottom.

In this spirit it was that we find the king going up by the ascent of mount Olivet. It may remind us of a greater than he; but the One greater than David, though He knew tears as none ever did, did not then go up weeping. Not that His heart was not filled with the deepest feelings of love yet of sorrow for man and Israel, for His own too in their midst, soon to enjoy the Comforter He would send down from heaven as the seal of redemption. But for David it was a day of shame, not only for the people and his guilty son, but not without ground for himself personally; it was a day when he could not deny the righteous hand of God stretched out over him and his seed in the correction of faults neither few nor light. He "wept" therefore "as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up."

But furthermore one told David, saying, "Ahithophel is among the conspirators with Absalom." David turns to God. He knew the gravity of the tidings, but this very thing brought before him the spring of his confidence, as surely as he saw the hand of Satan in it. A father's love might abstain from pleading against Absalom; but David could now unburden his heart to God. Therefore he says, "O Jehovah, I pray thee, turn the counsel of Ahithophel into foolishness." And Jehovah heard, and answered.

Nevertheless, the king was not without comfort and joy. He was not without that which consoled, soothed, and cheered his spirit in the day of his calamity. This is brought out before us in the next chapter (2 Samuel 17:1-29),where "Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred loaves of bread and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine. And the king said unto Ziba, What meanest thou by these? And Ziba said, The asses be for the king's household to ride on; and the bread and summer fruit for the young men to eat; and the wine, that such as be faint in the wilderness may drink." And so it is, beloved friends, that, where grace is in the heart, the Lord will give the opportunity to show it. This He is giving to us at the present time, while Jesus is still despised; and He is despised, although they own Him in words to be seated on the throne.

So too, when we are gone to heaven, will He give to the godly remnant at the end of this age, and accept the sweet fruits of faith which shall display themselves in those that refuse what is false and of the enemy, as they look through clouds and difficulties, no doubt, but not without assurance, to the bright day of the kingdom that is about to be set up here below. This is what is figured by the faith that wrought by love, that we are shown in thus providing for David. But when the king arrives at Bahurim, he is subjected to a fresh trial in the way of insult; for these two things may now be together, fruits of grace and works of flesh inspired by Satan. Here Shimei "cast stones at David, and at all the servants of king David: and all the people and all the mighty men were on his right hand and on his left." The mighty men naturally knew no small indignation; but we hear the voice of the humbled king reproving his followers, too hasty to shed blood. No; it was from God that the humiliation came, and David accepts it thoroughly. Shimei shall not provoke him so as to lose a grain of the profit. The arm that would have crushed Shimei in a moment would have deprived David of a lesson never to be forgotten. If then a trusty warrior proposes to punish the wanton insolence of Shimei, the king breathes the spirit of meekness, even at that moment when the basest of men poured contempt on him. "Then said Abishai unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because Jehovah hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" We must remember that, before the Lord Jesus comes out as King, others will be put to the proof, and their faith and patient grace be tried in their measure as truly as ours. For us indeed the trial of our faith should be always. They will have it for a brief season, and severely. But now there is everything calculated to seduce us into the world, and cause us to overlook the moral glory of our calling, to forget Christ's rejection and cross.

Indeed, the relationship seen here will apply fully to the latter-day saints, whereas it can only be ours in general spirit. For Christ is own Lord and Head. David was truly the king, and there was none other. But we know that, although the Lord Jesus be not yet sitting on His own throne, He is crowned with glory and honour. We know Him on what is after all a greater throne, and on a deeper title than that of Messiah; we know Him possessed of a larger glory and in a higher sphere; we know that it is He that will confer glory on the throne, instead of merely receiving glory from it; but for this very reason we have the opportunity of showing how far our faith in Christ exceeds and makes as nothing all Satan's allurements to serve the world and forget our rejected Master. But the same thing in principle will be true for those that shall follow us. They will not, of course, have the same form of relationship to the Lord Jesus as we have; and the special part of the word of God that will bear on their souls and circumstances will be quite different from that which God intends for us now. There is a common groundwork, but much that is distinctive of each. And this is of great importance. It shows convincingly that it is not merely a question of God's word, but of His Spirit; and the same Spirit who brings out the truth, and leads into our relationship with Christ above, will bring out to the souls of the righteous godly Jews by and by the expectation of the true King to come for the overthrow of antichrist with every other enemy at the close of the age, and to reign over Israel and the earth in the age to come.

This will furnish them with opportunities similar in principle to those which the Lord gave to Mephibosheth on the one hand, and of which Shimei took advantage on the other. There will be room both for despite and for reciprocation of grace between the Messiah and all who have waited for Him in that day.

In the end of the chapter we have another scene still reminding us of the great crisis. Hushai goes to Absalom and opposes in every way the counsel of Ahithophel. Thus also in those future days will the Lord know how to defeat all the plans of the devil. There was no doubt that Ahithophel of the two was the subtler the one best of all calculated to further the plans of Absalom; but the time was not yet come for anything but a shadowy effort.

There was then as now one "that letteth." It was not yet the hour for apparent success. God confounds the plans accordingly, and Ahithophel is vexed to the utmost, and more and more as he finds there is one near Absalom who brings to nothing all his devices. This is set fully before us in2 Samuel 17:1-29; 2 Samuel 17:1-29. The result was that "when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and get him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father."

The next chapter (2 Samuel 18:1-33) brings the solemn crisis before us. The battle takes place, and he that lifted himself up so proudly, he that had fawned on Israel to gain them over as his partisans against his father, he who sought dominion but not from God, setting himself against the glory of God and the king of Israel, dies a death of special shame and curse, hanging on a tree. Lifted up, as we know, by the very hair of his head which had been his vanity, as it was a part of his personal beauty, Absalom died as a fool dies; so had Jehovah Himself in His providence ordered the result, as he fled from the scene of his defeat. The king betrays the natural affection of a father's heart, but, it may be, with too little sense of his son's impious rebellion, or of God's righteous retribution This is brought before us in the most touching manner.

What need of details now? Suffice it to say that Joab comes in to reprove the king as he gives way to unmeasured grief, and cries with a loud voice, "O my son Absalom! O Absalom, my son, my son!" The very people that had gained the victory for him could not but be vexed as they read an implied reproof in the king's laments and tears. Joab therefore ventures to say, "Thou hast shamed this day the face of all thy servants which this day have saved thy life, and the lives of thy sons and of thy daughters, and the lives of thy wives, and the lives of thy concubines; in that thou lovest thine enemies, and hatest thy friends For thou hast declared this day, that thou regardest neither princes nor servants: for this day I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by Jehovah, if thou go not forth, there will not tarry one with thee this night." How evident that not yet did the king reign in righteousness; else Joab had never dared so to speak. Thus every type falls short of the truth. It must be so in the nature of things; and is it for us to find fault with the plain truth that the Lord Jesus is thus unapproachable? For what does it tell? The tale of all scripture the failure of the first man. The only one worthy of all homage and praise, of all confidence and love, is the second Man, the last Adam.

Then the king was pleased to sit in the gate. "And all the people came before the king, for Israel fled every man to his tent." And then king David sends "to Zadok and to Abiathar the priest, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house. Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king? And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab. And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants. So the king returned, and came to Jordan. And Judah came to Gilgal to go to meet the king to conduct the king over Jordan." And there it is that the blaspheming Shimei cowers before the returning king; for now those that had rendered a feigned obedience are being made manifest. Here too the king shows that he was by no means equal to the task that will be taken up and carried out in full by the true David only; for, wrought on by his feelings, he swears to Shimei that he shall not die an oath that could not avail when Solomon comes to the throne, as we learn from another book of scripture.

Next we find Mephibosheth and his sorrowful tale; and Barzillai the Gileadite comes before us with his grace in due season. The result of all is that the men of Israel come to the king and say, "Why have our brethren the men of Judah" for it becomes now a rivalry of care and affection and honour for the king "Why have our brethren the men of Judah stolen thee away, and have brought the king, and his household, and all David's men with him, over Jordan? And all the men of Judah answered the men of Israel, Because the king is near of kin to us: wherefore then be ye angry for this matter? have we eaten at all of the king's cost? or hath he given us any gift? And the men of Israel answered the men of Judah, and said, We have ten parts in the king, and we have also more right in David than ye." The king is now their portion and boast. If here we find nature again, nevertheless what a change as the king returned! He is borne forward to Jerusalem by the returning affections of the people. Another traitor is discovered in the person of Sheba overthrown still by the prompt zeal, as well as by the courage of Joab and all was order afresh in the kingdom. The latter part of this chapter shows us that the efforts of the enemy only turn to the greater honour of king David now reinstated in Jerusalem and the throne.

But in 2 Samuel 21:1-22 an instructive scene is introduced to us to which we may turn our attention for a moment. Whatever may be the grace and faithfulness of God, for the very same reason God is jealous of His word, and deals righteously wherever His name is pledged. We are all familiar with the fact that in the days of Joshua the Gibeonites had deceived the heads of Israel. They had palmed themselves off on Joshua as coming from a far country, having for their own ends hidden the truth that they belonged to the accursed races of Canaan. The result was that Joshua and the other leaders of Israel committed the name of Jehovah, through the deceit of the Gibeonites, to sparing their lives, though in consequence of that deceit they were reduced to the condition of hewers of wood and drawers of water for the sanctuary. But Saul in his spurious zeal for God lost sight of what was so solemnly assured to the Gibeonites. Are you surprised that the king who would have taken away the life of his own son because of his rash oath, which Jonathan knew not, should feel lightly the oath that had been sworn by Joshua and the other leaders of Israel in the olden time? Wonder not; for the flesh, which here overstrains, there breaks down altogether.

It was no doubt long ago, and there are those who would ignore what is past for present ease. But time makes no difference, any more than place, in the things of God. What He looks to is His name, and by this are we also bound to keep His word and not deny His name. Saul forgot it. Can we not easily understand this? In him was no living faith whatever. There was only form, and this will sell the Lord when it suits for the price of a slave, though it may at the same time make the greatest show of devotedness. Doubtless Saul could vaunt his own superior zeal for the Lord in this that he at least was not going to be carried away by a mere name, and an obligation so long ago as to be obsolete. If the Gibeonites were Canaanites, woe be to them from king Saul! And so it was that there was a famine, not immediately after, but now in the days of David for three years. Two things particularly may well arrest attention in this as a great moral truth It was a long time since the name of Jehovah was pledged; but does God ever forget? Secondly, it was by no means a short time since Saul had done the bloody deed, and yet no chastening had yet come from Jehovah. The chastening did not follow till a considerable time after. Such patience tests souls thoroughly. The chastening fell not in the days of Saul, but in those of David. Why? Because God will have all to enquire of Him; He will exercise His people in their common and continuous responsibility; He will make us feel and judge our forgetfulness of heart, our lack of looking to Himself. The evil might have been dealt with personally on Saul; but the patience of God on the one hand, and the solidarity of the people on the other, was more impressively taught when the blow fell in the days of David. People and king were thus forced to review what had been soon forgotten because taken too lightly when done. He at least is occupied with our ways, and the discipline may tarry a long time. He would have His people learn the reason why His hand was upon them.

If they confide in His righteousness, they will learn why it was the fitting time, and according to the wisdom of God, that the chastening should fall in the days of David rather than in those of Saul. If it had fallen in the days of Saul, the Lord had not been so enquired of. Here was one that felt for the honour of Jehovah. The blow came. If David had felt the sin, if the people had confessed it, if Jehovah's name had been cleared about it, the famine might not have befallen them as it actually did. The evil was done by another who was personally guilty. It is granted that neither David nor they were responsible for his acts, but they were responsible to feel and confess the wrong. It was done publicly by king Saul in Israel. Had they mourned the deed as tarnishing Jehovah's glory? There is no appearance that there was any such confession; and the Lord now will compel them to take up that sin most seriously under the pressure of a famine, repeated till He was glorified in the matter where the wrong was done. In fact the king was guilty, but had the people shown godly horror at his profanation of Jehovah's name? They were careless about it, one cannot doubt; and David wakes up now in answer to the call; and he, chastened of God, does truly feel it, as all Israel had at any rate to smart under the consequences. So then the famine comes, and David enquires of Jehovah. It is very evident that it required a heavy and prolonged dealing from God to make them feel; for it is said, "The famine came in the days of David three years, year after year." It is not that God takes pleasure in inflicting a sore plague on His people; but anything is good that leads us to draw near to God in self-judgment for a dishonour done to His name. It seems plain then that this scourge was required year after year to rouse the conscience of Israel, possibly even of David also. At length he enquires of Jehovah, who distinctly answers, "It is for Saul, and for his bloody house, because he slew the Gibeonites."

What a solemn lesson that God will not only not suffer unrighteousness to be done to the people that He loves, but even to the enemies that deceived them! "The righteous Jehovah loveth righteousness." It would be hard to see or ask a more patent proof of the delicacy and also the tenacity of God's holding to righteousness than His dealing in this very case with Israel for the oath passed to the Gibeonites. Every one can understand how He must feel about Israel or about David; but that God should be jealous for a wrong done under such circumstances, and so long ago, to the Gibeonites, is to my mind a most wholesome lesson of the God with whom we have to do.

Nor this only. "And the king called the Gibeonites, and said unto them, What shall I do for you? and wherewith shall I make an atonement, that ye may bless the inheritance of Jehovah?" This is another important point: their consciences must be satisfied, their hearts consoled and at rest for the wrong that had been done to them. Yet there is no disguise as to the people in question. Now the Gibeonites were not of the children of Israel. The Spirit of God expressly calls our attention to their origin and race. They were "of the remnant of the Amorites" and you know what the Amorites were "and the children of Israel had sworn unto them, and Saul sought to slay them in his zeal to the children of Israel and Judah." An excellent thing, is it not zeal for the people of God? But zeal only for God's people, or nominally for God Himself, can never sanctify disrespect to His name, even if through trickery only that name had been pledged to His worst enemies. For in truth it was not a question of those to whom the name was pledged, but of His name that was sworn thus. If Jehovah's name was given as a shield to any, Jehovah would be the unswerving and most righteous guardian of its sanctity.

Then of the Gibeonites when they come, David asks, "What shall I do for you? And wherewith shall I make the atonement, that ye may bless the inheritance of Jehovah? And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you. And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel, let seven men of his sons be delivered unto us, and we will hang them up unto Jehovah in Gibeah of Saul, whom Jehovah did choose. And the king said, I will give them. But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of Jehovah's oath that was between them." We must carefully look to this, and we shall always find God with us in it. Never should we sacrifice one duty in doing another. However important it may be for instance to pay God homage outside, we must never let slip God's honour at home in the family. It is a blessed thing to serve Him abroad, but there will be a sorry maintenance of His glory outside the house if He is not honoured within. And if we find therefore the Gibeonite's oath from Jehovah on one side, there was no less the oath to Jonathan, Saul's son and his seed on the other. No doubt a hasty spirit would have sacrificed the one for the other; the wisdom of God enables us to maintain both This is fairly seen in the conduct of David.

And further, the very execution of divine judgment introduces the deeply pathetic story of Saul's concubine: "And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done." This was not a slight thing to David. No doubt God's name demanded vindication, and it was right. It was due to the Gibeonites that they should be satisfied. God was compelling them to judge the case that the guilt might be expiated; but it was more than right it was beautiful and suitable that Rizpah should thus spread the deep sorrow of her heart before God. At this conjuncture David shows too on his part what v,-as lovely and becoming in the king of Israel. Far was he from insulting the memory of the late king; for the very one that had given up his sons to die went and took the bones of Saul: this was the very time that he took them showing the last honour to the departed king of Israel and his family. "And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-gilead, which had stolen them from the street of Beth-shan where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa: and he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged. And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land."

The close of the chapter tells us of the prowess of some of David's servants on behalf of the waning strength of the king.

But at this point it were well to heed the remarkable manner in which the Spirit of God has put together the two next chapters. Certainly such a conjunction is not after the manner of men. 2 Samuel 22:1-51 consists, as is well known, of portions substantially given again in the Book of Psalms. ThusPsalms 18:1-50; Psalms 18:1-50 is made here more striking because it is put along with the last words, as they are called, of David, in 2 Samuel 23:1-39. Now a comparison of these two will reward every spiritual mind. For what is the distinctive point of 2 Samuel 22:1-51? The identification of Israel's history with David as the type of the Messiah. Nothing can be more striking to any person that would patiently and intelligently meditate the chapter than the remarkable way in which the grand events of the history of Israel their deliverance from Egypt, their being brought through the Red Sea, the defeat of their enemies are all blended with the Messiah, first entering into the sorrows and troubles of the people, then brought out of them at last to be their deliverer, the head not only of Israel but of the Gentiles. Here therefore we find a course of sorrow and of suffering that ends in joy and triumph.

How different is the character of2 Samuel 23:1-39; 2 Samuel 23:1-39! "These be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of Jehovah spake by me, and his word was in my tongue. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. And he shall be as the light of the morning, when the sun riseth, even a morning without clouds (the anticipation of the day of Jehovah Himself); as the tender grass springing out of the earth by clear shining after rain. Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow."

Thus we find two things the bright expectation of the kingdom, with the solemn sense that the time was not yet come. No man felt it more than king David. The fact that God put into his mouth the anticipations of the Messiah that he himself knew that he in a striking manner (the most so of any man up to that day) was made the progenitor and type of the Messiah this very fact made his own shortcomings, errors, and sins more poignantly felt. Well he knew that those failures of himself were darkly shadowed out, and retributively brought to mind, in the grief and shame and dishonour of his house. Thus we find a double current in the heart of David his faith bright and undimmed in the joy that was coming with the true king who would surely sit upon his throne; but meanwhile his was the softened spirit, the broken and the contrite heart, of a man that knew what moral humiliation means as regarded himself and all his house. What in David could be more lovely in itself, or more suited to the actual state of things, than these two facts, both made true in his soul? And should it not be the very same thing with us now? Is it not important to see that the sense of our failure, as well as of what we are, is never meant to interfere with the brightness of our confidence in the Lord? Conscience must be exercised unhinderedly; and so must faith also, Grace provides for both in the believer's heart. It is excellent thus to look onward, the eye filled with the glory of the Lord Jesus, and the heart resting on His grace. But there should also be the unsparing judgment of ourselves in the light, and consequently due and suited confession. Where this is, there will be the lowliness that becomes men who have no standing-place but in grace. God forbid that this should be wanting in any Christian. It is hard to preserve the balance of truth; but at least it is well to desire it. Let us beware of having the appearance of one-sidedness. To be cast down with the constant sense of shame because of what we are, to hang our heads as bulrushes, is a poor testimony to the love of Christ, and to the victory God gives us through Him. But it is a worse state where the recognition of His grace is misused to enfeeble conscience and destroy sensibility as to sin, above all as to our own sins.

It is well that we should know that the path of faith is far removed from either of these two things. For we are entitled to enjoy the brightness of what Christ is and has done for us; but there is also the unfailing and never-to-be-forgotten sense of what it cost Him so to suffer for us.

David then anticipated the two things as perhaps no Old Testament saint as far as I am aware up to that day had ever done. It is evident too that, as he began with a very simple confidence in the Lord, so he went through a most heart-breaking process in his experience.

The kingdom is before him here. He sees clearly the judgment of the wicked. "The sons of Belial," as he says, "shall be all of them as thorns thrust away, because they cannot be taken with hands: but the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place." This will never be till Jesus execute the judgment.

Then follow the names of his mighty men, and certainly there is one act among them that may well read a lesson of the gravest kind to us. I do not allude now to the brave men that broke through the army of the Philistines, and brought to David of the water of Bethlehem that he longed for. I speak of the grace which, when it was brought, refused to touch it, of the faith that could look on that water, much as he had longed for it, as the blood of those mighty men that had risked their lives. Oh for more of this self-renouncing power of faith!

On the great deeds of these heroic men we need not dwell now, save to make this simple remark: God looks for another kind of might now. It is not so much the worth of doing that He values as the lot of suffering, what one of our own poets has called in prose "the irresistible might of weakness." We may well covet this in the name of the Lord Jesus that power which is most of all shown in being nothing that Christ may be magnified, in accepting whatever of scorn, shame, loss or persecution, the Lord sees meet for us to bear, because we take our side unqualifiedly with Him and with His truth in a day when not merely the world, or man in general, but even Christendom is departed from Him. And there is no trial so great as this, because in it we see those that the Lord loves taking part against His name with those that hate Him.

To appear even to blame the children of God ought to be a pain to us. To differ from, and by differing to condemn, in word or deed, those we esteem better than ourselves, must lead to searching of our own heart, but not to question the unerring word of God rather to confirmation of faith; but not the less ought the testimony He gives us to be taken up and borne unflinchingly, only let us be sure that it is the will of the Lord. There is nothing that gives such firmness both to do and to suffer as the certainty of what the will of the Lord is. May we learn it! This was what these brave men felt and proved. This assurance nerved their arm with might; this by grace gave them victory. It was not their strength, nay, it was their faith, and there are no victories so precious in the eyes of God. But, beloved brethren, I believe that we have and that all the children of God have as bright an opportunity, yea a brighter still. For have not you now the path marked out for you in the world? Oh, may your faith win victory! But remember the only victories that God now registers as precious in His eyes are those won under the shadow and in the power of the cross of Christ those that most take their stamp from His death. This is our one sign: with this let us conquer in faith. We shall reign with Christ by and by; let us be content to suffer with and for Him now: what can the world do if we suffer? To it an evident token of perdition, to us of salvation.

2 Samuel 24:1-25 brings before us one scene more, with which the book closes. "And again the anger of Jehovah was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. For the king said to Joab the captain of the host, which was with him, Go now through all the tribes of Israel, from Dan even to Beer-sheba, and number ye the people, that I may know the number of the people." Oh, what a forgetfulness of the Lord! He was everything to David, and everything to Israel, yet David was now repeating the sin of Saul in principle. The people would have a king, when God was their king; and the king thinks of the people only as his own. The people forgot their highest portion was God, and wanted to be like the nations; and the king whom God gave now sought a people just like a Gentile. It was the worst unfaithfulness in David, now evidently a snare to the king. It was judged in Israel; how much more judged in David! Even Joab was alarmed and shocked. He felt that it was not only a crime, but (what he cared for far more) a blunder. Joab would not have stuck much at a sin if it had seemed useful politically; but Joab was too good a politician to be guilty of a blunder, and his quick eye soon perceived that the numbering of Israel was a fatal mistake; not that he cared to please Jehovah, but he would avoid His displeasure, and felt for the interests of the kingdom of David his uncle.

The king proceeds, spite of Joab's remonstrance; the number is taken, and God seems as if He saw it not and heard it not. Months and months passed on, and the king's will and word was still being carried out; but then comes the heavy sentence from God, and David has to choose which of three strokes of His anger he will have. David, guilty as he was, chose like a man of faith; for the believer shows his faith even after he had been so faulty. David under any circumstances prefers God's hand, though it were stretched out against him, to man's hand. But God's hand did not slacken. For very love, for His own name's sake, God could not, would not, spare; and the plague swept over the land and people as a terrible scourge. But in the midst of judgment mercy rejoiced against it, and that very Jerusalem from which the guilty order went forth was the place where the hand of judgment was stayed; and if grace thus would prove itself mightier than judgment and it always will grace would prove itself in every way, for it was to David that God listened. The guilty one that had brought the plague on Israel pleads and is heard. It was at the threshing-floor of a poor stranger of a Gentile that the uplifted hand of the angel was stayed. This purchased possession of the king God would make the site of His house, the blessed connecting link between heaven and earth, between God and man, in days yet to dawn on a world still groaning, but to be surely blessed under the Lord Jesus.

To dwell further on the book is scarcely my task now. I leave the blessed subject with yourselves. God alone can give you a taste of the sweetness and of the power of His own truth through our Lord Jesus.