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<p>Observe here, I. Orders given for the bringing back of Absalom. The errand on which the woman came to David was so agreeable, and her management of it so very ingenious and surprising, that he was brought into a peculiarly kind humour: <i>Go</i> (says he to Joab), <i>bring the young man Absalom again</i>, <a class="bibleref" title="2Sam.14.21" href="/passage/?search=2Sam.14.21">2 Sam. 14:21</a>. He was himself inclined to favour him, yet, for the honour of his justice, he would not do it but upon intercession made for him, which may illustrate the methods of divine grace. It is true God has thought of compassion towards poor sinners, not willing that any should perish, yet he is reconciled to them through a Mediator, who intercedes with him on their behalf, and to whom he has given these orders, <i>Go, bring them again. God was in Christ reconciling the world to himself</i>, and he came to this land of our banishment to bring us to God. Joab, having received these orders, 1. Returns thanks to the king for doing him the honour to employ him in an affair so universally grateful, <a class="bibleref" title="2Sam.14.22" href="/passage/?search=2Sam.14.22">2 Sam. 14:22</a>. Joab took it as a kindness to himself, and (some think) as an indication that he would never call him to an account for the murder he had been guilty of. But, if he meant so, he was mistaken, as we shall find, <a class="bibleref" title="1Kgs.2.5,1Kgs.2.6" href="/passage/?search=1Kgs.2.5,1Kgs.2.6"><span class="bibleref" title="1Kgs.2.5">1 Kgs. 2:5</span>, <span class="bibleref" title="1Kgs.2.6">6</span></a>. 2. Delays not to execute David’s orders; he brought Absalom to Jerusalem, <a class="bibleref" title="2Sam.14.23" href="/passage/?search=2Sam.14.23">2 Sam. 14:23</a>. I see not how David can be justified in suspending the execution of the ancient law (<a class="bibleref" title="Gen.9.6" href="/passage/?search=Gen.9.6">Gen. 9:6</a>), <i>Whoso sheds man’s blood, by man shall his blood be shed</i>, in which a righteous magistrate ought not to <i>acknowledge even his brethren, or know his own children</i>. God’s laws were never designed to be like cobwebs, which catch the little flies, but suffer the great ones to break through. God justly made Absalom, whom his foolish pity spared, a scourge to him. But, though he allowed him to return to his own house, he forbade him the court, and would not see him himself, <a class="bibleref" title="2Sam.14.24" href="/passage/?search=2Sam.14.24">2 Sam. 14:24</a>. He put him under this interdict, (1.) For his own honour, that he might not seem to countenance so great a criminal, nor to forgive him too easily. (2.) For Absalom’s greater humiliation. Perhaps he had heard something of his conduct when Joab went to fetch him, which gave him too much reason to think that he was not truly penitent; he therefore put him under this mark of his displeasure, that he might be awakened to a sight of his sin and to sorrow for it, and might make his peace with God, upon the first notice of which, no doubt, David would be forward to receive him again into his favour.</p>
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<p class="tab-1">II. Occasion taken hence to give an account of Absalom. Nothing is said of his wisdom and piety. Though he was the son of such a devout father, we read nothing of his devotion. Parents cannot give grace to their children, though they give them ever so good an education. All that is here said of him is, 1. That he was a very handsome man; there was not his equal in all Israel for beauty, (<a class="bibleref" title="2Sam.14.25" href="/passage/?search=2Sam.14.25">2 Sam. 14:25</a>), a poor commendation for a man that had nothing else in him valuable. Handsome are those that handsome do. Many a polluted deformed soul 27ec dwells in a fair and comely body; witness Absalom’s, that was polluted with blood, and deformed with unnatural disaffection to his father and prince. In his body there was no blemish, but in his mind nothing but wounds and bruises. Perhaps his comeliness was one reason why his father was so fond of him and protected him from justice. Those have reason to fear affliction in their children who are better pleased with their beauty than with their virtue. 2. That he had a very fine head of hair. Whether it was the length, or colour, or extraordinary softness of it, something there was which made it very valuable and very much an ornament to him, <a class="bibleref" title="2Sam.14.26" href="/passage/?search=2Sam.14.26">2 Sam. 14:26</a>. This notice is taken of his hair, not as the hair of a Nazarite (he was far from that strictness), but as the hair of a beau. He let it grow till it was a burden to him, and was heavy on him, nor would he cut it as long as ever he could bear it; as pride feels no cold, so it feels no heat, and that which feeds and gratifies it is not complained of, though very uneasy. When he did poll it at certain times, for ostentation he had it weighed, that it might be seen how much it excelled other men’s, and it weighed 200 shekels, which some reckon to be three pounds and two ounces of our weight; and with the oil and powder, especially if powdered (as Josephus says the fashion then was) with gold-dust, bishop Patrick thinks it is not at all incredible that it should weigh so much. This fine hair proved his halter, <a class="bibleref" title="2Sam.18.9" href="/passage/?search=2Sam.18.9">2 Sam. 18:9</a>. 3. That his family began to be built up. It is probable that it was a good while before he had a child; and then it was that, despairing of having one, he set up that pillar which is mentioned <a class="bibleref" title="2Sam.18.18" href="/passage/?search=2Sam.18.18">2 Sam. 18:18</a>; to bear up his name; but afterwards he had three sons and one daughter, <a class="bibleref" title="2Sam.14.27" href="/passage/?search=2Sam.14.27">2 Sam. 14:27</a>. Or perhaps these sons, while he was hatching his rebellion, were all cut off by the righteous hand of God, and thereupon he set up that monument.</p>
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