2 Samuel · Chapter 14

V. 1. Was towards-He desired to see him, but was ashamed to shew kindness to one whom God’s law and his own conscience obliged him to punish; he wanted therefore a fair pretence, which therefore Joab gave him.

Verse 1. That the king’s heart was toward Absalom — That he longed to see him, and have him restored to his country; but was ashamed to show kindness to one whom God’s law and his own conscience obliged him to punish. He wanted, therefore, a fair pretence for it, with which Joab now furnished him.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 2. Anoint-As they used to do when they were out of a mourning state.

Verse 2. Joab sent to Tekoah] Tekoah, according to St. Jerome, was a little city in the tribe of Judah, about twelve miles from Jerusalem. There are several circumstances relative to this woman and her case which deserve to be noticed:—

1. She was a widow, and therefore her condition of life was the better calculated to excite compassion.

2. She lived at some distance from Jerusalem, which rendered the case difficult to be readily inquired into; and consequently there was the less danger of detection.

3. She was advanced in years, as Josephus says, that her application might have the more weight.

4. She put on mourning, to heighten the idea of distress.

5. She framed a case similar to that in which David stood, in order to convince him of the reasonableness of sparing Absalom.

6. She did not make the similitude too plain and visible, lest the king should see her intention before she had obtained a grant of pardon. Thus her circumstances, her mournful tale, her widow’s needs, her aged person, and her impressive manner, all combined to make one united impression on the king’s heart. We need not wonder at her success. See Bishop Patrick.

Verse 2. Joab sent to Tekoah — A city in the tribe of Judah, about twelve miles south of Jerusalem. And fetched thence a wise woman — One whom he knew to be fit for such an undertaking, having good sense and a ready utterance; and said, I pray thee feign thyself to be a mourner — Who put on no ornaments, nor used any ointment, but appeared in a sordid, neglected condition. She was to assume this habit to heighten the idea of her distress, that her circumstances as a widow, her mournful tale, her dress, and her person, might make one united impression on the king, and secure his attention. She tells the king that she had buried her husband; that she had two sons that were the support and comfort of her widowed state; that they quarrelled, and fought, and one of them unhappily killed the other; that for her part, she was desirous to protect the man-slayer, for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? But though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger of blood, yet the other relations insisted upon it that the surviving brother should be put to death, according to the law; not out of affection either to justice or to the memory of the slain brother, but that, by destroying the heir, (which they did not conceal to be the thing they aimed at,) the inheritance might be theirs. The whole design of her speech was to frame a case similar to that of David, in order to convince him how much more reasonable it was to preserve Absalom. But there was great art in not making the similitude too plain and visible, lest the king should perceive the intention of the woman’s petition before she obtained a grant of pardon for her son. — Bishop Patrick.

Verse 2. Tekoah; a city of Judah, twelve miles south of Jerusalem. 2 Chronicles 11:6.

2. Tekoah — Twelve miles south of Jerusalem. Its ruins are still to be seen, and bear the name Tekua. “It lies on an elevated hill, not steep, but broad on the top, and covered with ruins to the extent of four or five acres. These consist chiefly in the foundations of houses built of squared stones, some of which are bevelled.… There are many cisterns excavated in the rocks, and not far off is a living spring, from which our Arabs brought us fine water.” — Robinson. A wise woman — As her skilful appeals to David, and her language, so exquisite in beauty and pathos, abundantly show. Anoint not thyself — So as to appear shabbily, and not as one that has just put away mourning. Comp. 2 Samuel 12:20.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 5. Widow-One of them who most need thy compassion, and whom thou art by God’s law obliged in a singular manner to relieve.

Verse 5. I am indeed a widow woman] It is very possible that the principal facts mentioned here were real, and that Joab found out a person whose circumstances bore a near resemblance to that which he wished to represent.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

Ver. 6. The one smote the other, probably with some weapon, or sharp instrument. The lord Ellenborough’s Act directs that all persons cutting and maiming with such instruments, shall be capitally convicted.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

Verse 7. The whole family is risen] They took on them the part of the avenger of blood; the nearest akin to the murdered person having a right to slay the murderer.

They shall quench my coal which is left] A man and his descendants or successors are often termed in Scripture a lamp or light. So, 2 Samuel 21:17, the men of David said, when they sware that he should no more go out with them to battle, That thou QUENCH not the LIGHT of Israel. See also Psalm 132:17. And to raise up a lamp to a person signifies his having a posterity to continue his name and family upon the earth: thus, quench my coal that is left means destroying all hope of posterity, and extinguishing the family from among the people. The heathens made use of the same similitude. The few persons who survived the deluge of Deucalion are termed zwpura living coals, because by them the vital flame of the human race was to be rekindled on the earth.

Verse 7. Deliver him, that we may kill him — Put him to death, as the law requires, Numbers 35:18, 19. We will destroy the heir also — Take away his life, although he be the heir, or the only one remaining of the family. And so they shall quench my coal which is left — Deprive me of the little comfort of my life which remains, and ruin the only hope of my family. Shall leave to my husband neither name nor remainder — Shall utterly extinguish my husband’s memory. The reader will easily observe that there is a great difference between the supposed case of this widow and that of David, however plausible their likeness may appear. For her son, she pretended, was slain in a scuffle with his brother, and his death, therefore, was not a premeditated murder, as was the death of Amnon. It also happened in the field, where there were no witnesses, whether he was killed wilfully: whereas all the king’s sons saw Amnon designedly and barbarously murdered. And in the last particular the difference is as great as in either of the others. For David’s family was not in danger of being extinguished, if Absalom had been lost also; David having many children, and also many wives by whom he might have more.

7. Quench my coal — Extinguish the last living ember that gives light and joy to my house. A beautiful image to indicate the extinction of descendants. As a live coal hid in the ashes is the means of kindling future fires and light, so a widow’s only son is her only means of perpetuating her husband’s name.

Verse 8. I will give charge concerning thee.] This would not do, it was too distant; and she could not by it bring her business to a conclusion: so she proceeds:—

Verse 8. The king said, Go to thy house, &c. — Notwithstanding the forementioned dissimilarity, the case was too like his own to suffer David to be unmoved; he soon felt her distress, and told her she might return to her house, and leave the care of her business to him; he would give proper directions about it. But not having yet obtained what she wanted, in seeming solicitude for her son, she added, O king, the iniquity be on me, and the king and his throne be guiltless — She means, either, 1st, If she had pressed the king to any thing in itself unjust, or in any way had misinformed him, or misrepresented the state of the case, she wished all the guilt of that iniquity, or misrepresentation, might fall upon her own head, and upon her family. Or, 2d, If, through the king’s forgetfulness, or neglect of her just cause, her adversaries should prevail and destroy her son, her desire was, that God would not lay it to the king’s charge, but rather to her and hers, so that the king might be exempted thereby. By her words, thus taken, she insinuates that such an omission would bring guilt upon him; and yet most decently so expresses herself as not to seem to blame or threaten him with any punishment from God on that account. This sense seems best to agree with David’s answer, which shows that she desired some further assurances of the king’s care.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 9. Be guiltless-If through thy forgetfulness or neglect of this my just cause, my adversaries prevail and destroy my son, my desire is, that God would not lay it to the king’s charge, but rather to me and mine, so the king may be exempted thereby. Whereby she insinuates, that such an omission will bring guilt upon him; and yet most decently orders her phrase so as not to seem to blame or threaten the king. This sense seems best to agree with David’s answer, which shew’s that she desired some farther assurances of the king’s care.

Verse 9. The iniquity be on me] She intimates that, if the king should suppose that the not bringing the offender to the assigned punishment might reflect on the administration of justice in the land, she was willing that all blame should attach to her and her family, and the king and his throne be guiltless.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

Verse 10. Whosoever saith aught unto thee] Neither did this bring the matter to such a bearing that she could come to her conclusion, which was, to get the king pledged by a solemn promise that all proceedings relative to the case should be stopped.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 11. Remember-Remember the Lord, in whose presence thou hast made me this promise, and who will be a witness against thee, if thou breakest it.

Verse 11. Let the king remember the Lord thy God] Consider that when God is earnestly requested to show mercy, he does it in the promptest manner; he does not wait till the case is hopeless: the danger to which my son is exposed is imminent; if the king do not decide the business instantly, it may be too late.

And he said, As the Lord liveth] Thus he binds himself by a most solemn promise and oath; and this is what the woman wanted to extort.

Verse 11. Let the king remember the Lord thy God — In whose presence thou hast made me this promise, to stay the avenger of blood from causing any further destruction in my family. She intended to draw him thus distantly and insensibly into the obligation of an oath: and her address had the desired effect; for the king, to convince her of the integrity of his intentions, immediately answered, As the Lord liveth, there shall not one hair of thy son fall to the ground.

11. Let the king remember the Lord thy God — She wishes to bind him by a solemn oath, and by this language indicates that desire.

Verses 12, 13. Then the woman said — Having gained this point, she begs leave to say one word more, which being granted, she immediately proceeds to expostulate with the king upon his own conduct, and unkindness to the people of God, in not pardoning his own son, and bringing him back from exile. Wherefore then — If thou wouldest not permit the avengers of blood to molest me, or to destroy my son, who are but two persons; how unreasonable is it that thou shouldest proceed in thy endeavours to avenge Amnon’s blood upon Absalom, whose death would be grievous to the whole commonwealth of Israel, all whose eyes are upon him as the heir of the crown, and a wise, and valiant, and amiable person, unhappy only in this one act of killing Amnon, which was done upon a high provocation, and whereof thou thyself didst give the occasion by permitting Amnon to go unpunished? The king doth speak as one that is faulty — By thy word, and promise, and oath, given to me for my son, thou condemnest thyself for not allowing the same equity toward thy own son. It is true, Absalom’s case, as we have observed, was widely different from that which she had supposed. But David was too well affected to him to remark that difference, and was more desirous than she could be to apply that favourable judgment to his own son which he had given concerning hers.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 13. Wherefore then-If thou shouldst not permit the avengers of blood to molest me, or to destroy my son, who are but two persons; how unreasonable is it that thou shouldest proceed in thy endeavours to avenge Amnon’s blood upon Absalom, whose death would be grievous to the whole commonwealth of Israel, all whose eyes are upon him as the heir of the crown, and a wise, and valiant, and amiable person, unhappy only in this one act of killing Amnon, which was done upon an high provocation, and whereof thou thyself didst give the occasion by permitting Amnon to go unpunished? Faulty-By thy word, and promise, and oath given to me for my son, thou condemnest thyself for not allowing the same equity towards thy own son. It is true, Absalom’s case was widely different from that which she had supposed. But David was too well affected to him, to remark that difference, and was more desirous than she could be, to apply that favourable judgment to his own son, which he had given concerning hers.

Verse 13. Wherefore then hast thou thought such a thing] The woman, having now got the king’s promise confirmed by all oath, that her son should not suffer for the murder of his brother, comes immediately to her conclusion: Is not the king to blame? Does he now act a consistent part? He is willing to pardon the meanest of his subjects the murder of a brother at the instance of a poor widow, and he is not willing to pardon his son Absalom, whose restoration to favour is the desire of the whole nation. Is that clemency to be refused to the king’s son, the hope of the nation and heir to the throne, which is shown to a private individual, whose death or life can only be of consequence to one family? Why, therefore, dost thou not bring back thy banished child?

Verses 12, 13. Then the woman said — Having gained this point, she begs leave to say one word more, which being granted, she immediately proceeds to expostulate with the king upon his own conduct, and unkindness to the people of God, in not pardoning his own son, and bringing him back from exile. Wherefore then — If thou wouldest not permit the avengers of blood to molest me, or to destroy my son, who are but two persons; how unreasonable is it that thou shouldest proceed in thy endeavours to avenge Amnon’s blood upon Absalom, whose death would be grievous to the whole commonwealth of Israel, all whose eyes are upon him as the heir of the crown, and a wise, and valiant, and amiable person, unhappy only in this one act of killing Amnon, which was done upon a high provocation, and whereof thou thyself didst give the occasion by permitting Amnon to go unpunished? The king doth speak as one that is faulty — By thy word, and promise, and oath, given to me for my son, thou condemnest thyself for not allowing the same equity toward thy own son. It is true, Absalom’s case, as we have observed, was widely different from that which she had supposed. But David was too well affected to him to remark that difference, and was more desirous than she could be to apply that favourable judgment to his own son which he had given concerning hers.

13. His banished — The exiled Absalom. Here the woman skilfully insinuates her ulterior object in this visit to the king. In this he sees the hand of Joab. Verse 19.

V. 14. We-We shall certainly die, both thou, O king, who art therefore obliged to take care of thy successor, Absalom; and Absalom, who, if he do not die by the hand of justice, must shortly die by the necessity of nature: and Amnon too must have died in the common way of all flesh, if Absalom had not cut him off. Respect-So far as to exempt him from this common law of dying. Not expelled-He hath given laws to this purpose, that the man-slayer who is banished should not always continue in banishment, but upon the High-priest’s death return to his own city.

Verse 14. For we must needs die] Whatever is done must be done quickly; all must die; God has not exempted any person from this common lot. Though Amnon be dead, yet the death of Absalom cannot bring him to life, nor repair this loss. Besides, for his crime, he justly deserved to die; and thou, in this case didst not administer justice. Horrible as this fratricide is, it is a pardonable case: the crime of Amnon was the most flagitious; and the offense to Absalom, the ruin of his beloved sister, indescribably great. Seeing, then, that the thing is so, and that Amnon can be no more recalled to life than water spilt upon the ground can be gathered up again; and that God, whose vicegerent thou art, and whose example of clemency as well as justice thou art called to imitate, devises means that those who were banished from him by sin and transgression, may not be finally expelled from his mercy and his kingdom; restore thy son to favour, and pardon his crime, as thou hast promised to restore my son, and the Lord thy God will be with thee. This is the sum and sense of the woman’s argument. The argument contained in this 14th verse is very elegant, and powerfully persuasive; but one clause of it has been variously understood, Neither doth God respect any person; the Hebrew is, נפש אלהים acy alw velo yissa Elohim nephesh, “And God doth not take away the soul.” The Septuagint has it, kai lhyetai o qeov thn yuchn; And God will receive the soul. This intimates that, after human life is ended, the soul has a state of separate existence with God. This was certainly the opinion of these translators, and was the opinion of the ancient Jews, at least three hundred years before the incarnation; about which time this translation was made. The Vulgate has, Nec volt Deus perire animam, “Nor does God will the destruction of the soul.” God is not the author of death; neither hath he pleasure in the destruction of the living; imitate him; pardon and recall thy son.

Verse 14. For we must needs die — Some by one means, and some by another; death being the common lot of all men, Amnon must have died, if Absalom had not cut him off; and Absalom, if he do not die by the hand of justice, must die by the necessity of nature, and, if he be not recalled soon, may die in exile, which would undoubtedly be a great affliction both to thee, O king, and to the people of God. And thou thyself must die, and therefore art obliged to take care of the life of thy successor Absalom, and to endeavour to preserve it instead of taking it away, or exposing it to danger. For when dead, we are like water spilled on the ground which cannot be gathered up again — Amnon’s life is irrecoverable, and, therefore, it is in vain to keep Absalom in banishment on account of it: and if Absalom be cut off also, his life too will be lost, both to thee and to thy people. For God doth not respect any person — So far as to exempt him from this common lot of dying: but kings and their sons, in this respect, share the same fate with others. This, however, it must be acknowledged, was very weak reasoning; for by the same way of arguing every crime might be suffered to go unpunished. It must be observed here, that the Hebrew vpn acy al, lo jissa nephesh, here rendered, doth not respect persons, is translated by Houbigant and many other learned men, according to the ancient versions, doth not take away the soul, or life. Thus understood, she argues from the sparing mercy of God, who does not immediately inflict the punishment of death when men have deserved it. And, probably, she meant this to be applied particularly to Absalom, whom God had not cut off, but suffered to live: and therefore she desires David to imitate God, and not to be inexorable to one to whom God had shown mercy. Yet doth he — Or, rather, BUT, he doth devise means that his banished be not expelled from him — She means, that God had provided many cities of refuge to which he that slew another unawares might flee; where, though he was banished from his habitation for a time, he was not quite expelled, but might return again after the death of the high-priest. From whence she argues, that kings being the images of God, nothing could more become them than clemency and mercy, in mitigating the punishment of offenders, though there should be a just cause of anger against them. But this case was still different from that of Absalom; for God was not so merciful as to provide for the safety of wilful murderers. But such specious arguments are good enough when men are willing to be persuaded.

14. As water spilt upon the ground — “What could be better calculated to gain the attention of a poet like David than the beautiful images which she employs, and which are fully equal to any that he himself ever uttered; and if we, with our comparatively dull intellects, are impressed at once by the exquisite beauty and pathos of this expression, how keenly must it have been appreciated by him — the great master of solemn thought and poetical expression? We conceive that we behold him start upon his throne when these words fall upon his ear, and he feels at once that no common woman is before him.” — Kitto. Neither doth God respect any person — Rather. God doth not take away life. The reference is to the life of one that has wandered from him: God is merciful, and does not take away his life. Yet doth he devise means — God takes measures to bring back sinners who have departed from him.

V. 15. The people-The truth is, I was even forced to this bold address to thee by the disposition of thy people, who are discontented at Absalom’s perpetual banishment, lest, if Absalom by his father-in-law’s assistance invade the land, the people who have a great kindness for him, and think he is very hard used, should take up arms.

Verse 15. Now, therefore, that I am come, &c. — “But here, apprehending she might have gone too far, and made too free with majesty, in expostulating so plainly upon a point of such importance, she excused this presumption, from the force put upon her by her people; who had so severely threatened her, that, in this extremity, she plainly saw she had no resource, or hope of relief, but in laying her son’s case before the king: which she, confiding in his mercy, had, at length, adventured to do.” — Delaney.

15. The people have made me afraid — The whole family mentioned in verse 7, who rose as blood avengers against the heir.

V. 16. Hear-For I know the king is so wise and just, that I assure myself of audience and acceptation. Deliver-To grant my request concerning my son, and consequently the peoples petition concerning Absalom. My son-Implying that her life was bound up in the life of her son, and that she could not outlive his death; (and supposing that it might be David’s case also, and would therefore touch him in a tender part, though it were not proper to say it expressly:) and thereby suggesting, that the safety and comfort of the people of Israel, depended upon Absalom’s restitution. Inheritance-That is, out of that land which God gave to his people to be their inheritance, and in which alone God hath settled the place of his presence and worship: whereby she intimates the danger of Absalom’s living in a state of separation from God, and his house, amongst idolaters.

Verse 16. For the king will hear — Clemency and kindness are the properties of a good king, and such a king, she insinuates, she knew David to be, who, she was persuaded, would grant her audience and acceptance. To deliver his handmaid, &c. — By granting her request concerning her son, in whose life, she intimates, her own was bound up, so that she could not outlive his death; supposing that David’s case might be similar, and therefore that this might touch him in a tender part, though it was not proper to say so expressly; and thereby suggesting, that the safety and comfort of the people of Israel depended on Absalom’s restoration. Out of the inheritance of God — That is, out of that land which God gave to his people, to be their inheritance, and in which alone he hath fixed the place of his presence and worship. Thus she artfully reminds the king how dangerous it was to let Absalom (unto whom she had ventured to apply her case) continue among idolaters, in a state of separation from God, his house, and people.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 17. Angel-In wisdom, and justice, and goodness. Therefore-Because thou art so wise and gracious to those who in strict justice deserve punishment, God will own and stand by thee in this thy act of grace: or God will prosper thee in thy enterprizes.

Verse 17. The word of my lord the king shall now be comfortable — Upon reflection, she grew confident that the king’s answer would be according to her heart’s desire. For as an angel of God is my lord the king — In wisdom, justice, and goodness. To discern good and bad — To distinguish between reasonable and unreasonable petitions, and to know what is good and what evil, and understand every matter that comes before him. Therefore the Lord thy God will be with thee — To direct thee to judge aright, and show mercy: or, because thou art so wise and gracious to those who in strict justice deserve punishment. God will own and stand by thee in this thy act of grace: or, God will prosper thee in thy enterprises.

17. To discern good and bad — Rather, to hear good and bad. The king shows his kindness by listening to every just complaint, and giving comfort to the aggrieved by his decisions.

Verses 18, 19. The king said, Hide not from me, &c. — Observing the uncommon art and dexterity of her address in the management of this affair, the king immediately began to suspect it was a thing concerted between her and Joab, and asked, Is not the hand of Joab with thee in all this? — Hast thou not said and done all this by his direction? The woman said, None can turn, &c. — That is, it is even so: thou hast discovered the truth: and I will not seek by any turnings or windings, this way, or the other, to dissemble the matter, but will plainly confess it. He put these words into the mouth of thy handmaid — As to the sense and substance of them, but not as to all the expressions, for these were evidently varied as the king’s answer gave occasion.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 19. Of Joab-Hast thou not said and done this by Joab’s direction. Said-It is even so, thou hast discovered the truth. These words-As to the substance of them, but not as to all the expressions; for these were to be varied as the king’s answer gave occasion.

Verses 18, 19. The king said, Hide not from me, &c. — Observing the uncommon art and dexterity of her address in the management of this affair, the king immediately began to suspect it was a thing concerted between her and Joab, and asked, Is not the hand of Joab with thee in all this? — Hast thou not said and done all this by his direction? The woman said, None can turn, &c. — That is, it is even so: thou hast discovered the truth: and I will not seek by any turnings or windings, this way, or the other, to dissemble the matter, but will plainly confess it. He put these words into the mouth of thy handmaid — As to the sense and substance of them, but not as to all the expressions, for these were evidently varied as the king’s answer gave occasion.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 20. To fetch-That is, to propose his, and the peoples desire of Absalom’s restitution in this parabolical manner. In the earth-Or, in this land, in all thy kingdom; all the counsels and devices of thy subjects.

Verse 20. According to the wisdom of an angel of God] This is quite in the style of Asiatic flattery. A European is often addressed, “Saheb can do every thing; we can do nothing; none can prevent the execution of Saheb’s commands; Saheb is God.” See WARD.

Verse 20. To fetch about this form of speech — That is, to propose his and the people’s desire of Absalom’s restoration, in this parabolical manner. To know all things that are in the earth — Or, rather, in this land, in all thy kingdom; all the counsels and devices of thy subjects, and what is fit to be done in answer to their desires. She still persists in expressing her admiration of the king, that she might the more incline him to grant her request.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

Verse 21. And the king said unto Joab] It appears that Joab was present at the time when the woman was in conference with the king, and no doubt others of David’s courtiers or officers were there also.

Verses 21, 22. The king said unto Joab — Joab seems to have stood in some part of the room all the while the woman was addressing the king; who, therefore, now turned himself from her to him as the principal agent in the business, and said, Behold, now I have done this thing — That is, the thing which thou hast contrived thus to ask. Joab fell to the ground on his face — With the politeness of a courier he returned thanks to the king, in the most fervent manner, as for the greatest obligation conferred upon himself; though, in fact, he had contrived it all to oblige the king, and give him pleasure. “A refinement of flattery and address,” says Delaney, “not easily equalled! The Jews,” he adds, “are generally considered as an illiterate, barbarous people: and the charge is so far just, that they despised the learning of other nations; but this by no means infers them either ignorant or barbarous. The single design and address of this device (the above similitude) are sufficient proofs, were there no other, to evince this people to have neither been unpolite nor uninformed.”

In that the king hath fulfilled the request of his servant — But was not David faulty in granting this request? Did he not, in so doing, act in direct opposition to the laws of God, which strictly command the supreme magistrate to execute justice upon all wilful murderers, without any reservation or exception? Genesis 9:6; Numbers 35:30. Surely David had no power to dispense with God’s laws, or to spare any whom God commanded him to destroy: for the laws of God bound the kings and rulers, as well as the people of Israel, as is most evident from Deuteronomy 17:18, 19; and Joshua 1:8, and many other places. And, indeed, we may see David’s sin herein in the glass of those tremendous judgments of God which befell him by means of his indulgence to Absalom. For although God’s providential dispensations be in themselves no rule whereby to judge of the good or evil actions of men; yet where they accord with God’s word, and accomplish his threatenings, as in this case they did, they are to be considered as tokens of God’s displeasure. And how justly did God make this man, whom David had so sinfully spared, to become a scourge to him!

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 22. Fulfilled-But it seems David had no power to dispense with God’s laws, nor to spare any whom God appointed him to destroy: for the laws of God bound the kings and rulers, as well as the people of Israel. How justly did God make this man, whom he had so sinfully spared, a scourge to him?

Verses 21, 22. The king said unto Joab — Joab seems to have stood in some part of the room all the while the woman was addressing the king; who, therefore, now turned himself from her to him as the principal agent in the business, and said, Behold, now I have done this thing — That is, the thing which thou hast contrived thus to ask. Joab fell to the ground on his face — With the politeness of a courier he returned thanks to the king, in the most fervent manner, as for the greatest obligation conferred upon himself; though, in fact, he had contrived it all to oblige the king, and give him pleasure. “A refinement of flattery and address,” says Delaney, “not easily equalled! The Jews,” he adds, “are generally considered as an illiterate, barbarous people: and the charge is so far just, that they despised the learning of other nations; but this by no means infers them either ignorant or barbarous. The single design and address of this device (the above similitude) are sufficient proofs, were there no other, to evince this people to have neither been unpolite nor uninformed.”

In that the king hath fulfilled the request of his servant — But was not David faulty in granting this request? Did he not, in so doing, act in direct opposition to the laws of God, which strictly command the supreme magistrate to execute justice upon all wilful murderers, without any reservation or exception? Genesis 9:6; Numbers 35:30. Surely David had no power to dispense with God’s laws, or to spare any whom God commanded him to destroy: for the laws of God bound the kings and rulers, as well as the people of Israel, as is most evident from Deuteronomy 17:18, 19; and Joshua 1:8, and many other places. And, indeed, we may see David’s sin herein in the glass of those tremendous judgments of God which befell him by means of his indulgence to Absalom. For although God’s providential dispensations be in themselves no rule whereby to judge of the good or evil actions of men; yet where they accord with God’s word, and accomplish his threatenings, as in this case they did, they are to be considered as tokens of God’s displeasure. And how justly did God make this man, whom David had so sinfully spared, to become a scourge to him!

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

Verse 23. So Joab went, and brought Absalom to Jerusalem — “Well pleased, we may be assured, to be at once the messenger of his prince’s mercy to the heir apparent of his crown, and the instrument of their reconciliation: which could not fail to secure him a present fund of favour with the father, and an equal fund in reversion with the son.” — Delaney. St. Ambrose mentions this as an instance of the wonderful affection which parents have to their children, though degenerate and wicked; by which we may raise our thoughts to form some, although a very inadequate idea, of the inconceivable love of our heavenly Father toward the human race, his offspring, though fallen and depraved.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 24. Let him turn-Lest whilst be shewed some mercy to Absalom, he should seem to approve of his sin. Likewise by this means Absalom might be drawn to a more thorough humiliation and repentance.

Verse 24. Let him not see my face.] He would not at once restore him to favour, though he had now remitted his crime; so that he should not die for it. It was highly proper to show this detestation of the crime, and respect for justice.

Verse 24. The king said, Let him turn to his own house — Although the king so far forgave Absalom as to recall him from exile, yet he forbade him to see his face. For his affection to him did not so blind his eyes but he still saw it would not be for his honour to let him come into his presence, lest while he showed some mercy to him, he should seem to approve of his sin. Likewise, he hoped that by this means Absalom might be brought to a more thorough consideration of the heinousness of his crime, and to repentance for it. Indeed, such a discountenance and rebuke as this was necessary, not only to signify the king’s abhorrence of his late cruel revenge upon his brother, but “to mortify his pride and repress his popularity; which it seems now began to blaze out upon the news of his reconciliation to his father. And this may be the reason why the sacred historian subjoins to this account of the king’s discountenance a particular description of Absalom’s beauty, which is a natural and common foundation of popularity; and then adds an account of his having three sons, and one fair daughter, (whom he named after his unhappy sister, Tamar,) which was also another fountain of pride, popularity, and presumption.” — Delaney. He saw not the king’s face — Which was some humiliation to him; for hereby he saw he had not a full pardon, not being entirely restored to the king’s favour. The people also might see by this, in part, how detestable his crime was in the king’s account, and that he would not easily pass by the like in any other person, since he could not endure the sight of a son whose hands were defiled with the blood of his brother.

24. Let him not see my face — Though his heart yearn in its love for him, yet his respect for law and justice leads him for the present to show this sternness and severity.

V. 25. Beauty-This is noted as the occasion of his pride, and of the people’s affection to him.

Verse 25. None to be so much praised as Absalom] It was probably his personal beauty that caused the people to interest themselves so much in his behalf; for the great mass of the public is ever caught and led by outward appearances.

There was no blemish in him.] He was perfect and regular in all his features, and in all his proportions.

Verse 25. There was none to be so much praised as Absalom for his beauty — Which proved one occasion of his ruin; for he became proud because he was so much admired; and, forgetting his cruel murder of his brother, he began to rely on the people’s favour, and to proceed to the commission of a greater crime, even to seek the life of his father.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 26. Weighed-Others understand this not of the weight, but of the price of his hair.

Verse 26. When he polled his head] Not at any particular period, but when the hair became too heavy for him. On this account of the extraordinary weight of Absalom’s hair, see the observations at the end of this chapter. See Clarke “2 Samuel 14:30”.

Verse 26. When he polled his head, &c. — In those days hair was accounted a great ornament, and the longer it was, the more it was esteemed. And therefore it is no wonder that Absalom, who was proud, and courted popularity, should let his grow to a great length, as this rendered him still more beautiful in the people’s eyes. It was at every year’s end that he polled it — The Hebrew here,µymyl µymy xqm, mekets jamim lajamim, does not properly signify, at every year’s end, but rather, at the return of a certain season. Houbigant renders the passage, For there were certain seasons when he polled it, that he might deliver himself from the weight; and when he polled it, the weight was two hundred shekels. This weight of hair, if computed by the Jewish shekel, according to Bochart, amounts to three pounds two ounces of our weight, which certainly is prodigious, considering that only a part of it was cut off, on account of its being grown too long. Some, however, understand the expression, not of the weight, but of the price of his hair. But the remark of Bishop Patrick here seems worthy of notice: That, “when the books of Samuel were revised, after the Babylonish captivity, such weights were mentioned as were then known to them; and therefore, when the historian speaks of this weight of Absalom’s hair, he adds, by way of explanation, that it was after the king’s weight — That is, after the weight of the king of Babylon, whose shekel was only one-third of that of the Jews; and thus this large quantity of hair, which has given so much occasion to the enemies of revelation to ridicule the sacred text, is reduced so as not to seem at all enormous. Besides, we should recollect that the hair, being in those days reckoned a great ornament, was perfumed with large quantities of fragrant oils, and powdered with gold-dust, which would make it more heavy than we could otherwise imagine; and further we should remark, that it is very evident from the peculiar manner in which it is mentioned in the sacred text, that there must have been something extremely singular, even at that time, in this large quantity of Absalom’s hair.” — See Dr. Dodd, and Saurin’s 5th Dissert.

Ver. 26. He weighed the hair of his head at two hundred shekels. Poole, in his Synopsis of the Critics, has a long note here. The Septuagint, followed by Josephus and the Vulgate, reads,” He set,” or valued, “his hair at two hundred shekels;” for it is said to have been bought by the ladies in Jerusalem. Two hundred shekels, or five Roman pounds, would be too heavy for one year’s growth of his hair.

26. Polled his head — Cut or clipped off the superabundant growth of the hair. At every year’s end — Literally, from the end of days to days; that is, from time to time. Two hundred shekels after the king’s weight — The king’s shekel is supposed to have been less than the common shekel, and Bochart makes the weight of two hundred shekels equal to three pounds and two ounces avoirdupois. Others think there is an error in the text caused by the former use of letters for numbers, and the transcriber’s mistaking one for another. Thus, d=4, r=200, l=30; and one of these might easily have been mistaken for another. It is impossible positively to solve the difficulty, but in any case it is clear that the weight of Absalom’s hair was surprisingly great, and this was regarded as adding to his beauty. “The hair of men will grow as thick as that of women, and perhaps thicker; and if we may judge from the cues of the Chinese, which sometimes reach to the ground, it will grow as long; and such hair, if of proportionate bulk, must, one would think, weigh at least three or four pounds. Indeed, we have read the well known case of a lady whose hair reached the ground, and weighed upon her head (and therefore without including the weight of the parts nearest the scalp) upwards of four pounds.” — Kitto.

V. 27. Sons-All which died not long after they were born, as may be gathered from 2 Samuel 18:18, where it is said, that Absalom had no son.

Verse 27. Unto Absalom there were born] These children did not survive him; see 2 Samuel 18:18.

Tamar] The Septuagint adds, And she became the wife of Roboam, the son of Solomon, and bare to him Abia; see Matthew 1:7. Josephus says the same. This addition is not found in the other versions.

27. Whose name was Tamar — After her aunt. 2 Samuel 13:1. Why are not his son’s names given? Probably because they died in infancy, and so he erected a pillar to perpetuate his name. 2 Samuel 18:18.

28. Two full years… and saw not the king’s face. — Tiresome waiting for a restless soul like Absalom. Better for him were the wilds of Geshur, where the restraints of law and fear of the king pressed lightly on his thoughts.

Verse 29. Absalom sent for Joab — This vain young man, whose only excellence seems to have been his singular beauty, weary with being so long detained in that confinement and obscurity, so mortifying to his pride, and so unfriendly to his popularity, sent a messenger to Joab, to desire to speak with him, in order to prevail upon him to solicit, by his intercession with the king, to be admitted to his presence. But he would not come to him — “The reader little versed in courts is apt to be surprised to see Joab so zealous to get Absalom recalled from exile, and afterward so cold and indifferent to have him re-established in his father’s favour. The truth is, when Joab had greatly gratified the king and gained credit with him, by bringing back Absalom to Jerusalem, he had little reason, as a minister, to be solicitous to bring him near the king’s person, and restore him to full favour; because, in that case, he might naturally apprehend that Absalom’s interest with his father might impair his own.”

29. He would not come — Joab deemed it prudent for him to avoid any intimacy with Absalom. Perhaps during his two years’ residence in Jerusalem some of his aspirations to the throne had become manifest, and Joab, seeing the king did not visit him or allow him to come to his palace, thought it best for himself to be cautious.

Verse 30. Go and set it on fire] This was strange conduct, but it had the desired effect. He had not used his influence to get Absalom to court; now he uses it, and succeeds.

ADDITIONAL observations on ver. 26:—

“And at every year’s end, he (Absalom) polled his head; and he weighed the hair at two hundred shekels.”

The very learned Bochart has written a dissertation on this subject (vide Bocharti Opera, vol. iii., col. 883, edit. Lugd. 1692) in a letter to his friend M. Faukell. I shall give the substance in what follows.

There is nothing more likely than that corruptions in the Scripture numerals have taken place. Budæus de Asse (lib. ii., p. 49 and 51, also lib. iii., p. 67 &c.) complains loudly of this.

This might easily have happened, as in former times the numbers in the sacred writings appear to have been expressed by single letters. The letter r resh stands for two hundred, and might in this place be easily mistaken for d daleth which signifies four; but this may be thought to be too little, as it would not amount to more than a quarter of a pound; yet, if the two hundred shekels be taken in the amount will be utterly incredible; for Josephus says, (Antiq. lib. vii., cap. 8,) Siklouv diakosiouv, autoi de eisi pente mnai, i.e., “Two hundred shekels make five minæ,” and in lib. xiv., cap. 12. he says, JH de mna parJ hmin iscei litrav bJ kai hmisu; “And a mina with us (i.e., the Jews) weighs two pounds and a half.” This calculation makes Absalom’s hair weigh twelve pounds and a half! Credat Judæus Apella!

Indeed, the same person tells us that the hair of Absalom was so thick, &c., wv moliv authn hmeraiv apokeirein oktw, “that eight days were scarcely sufficient to cut it off in! “This is rabbinism, with a witness. Epiphanius, in his treatise Deuteronomy Ponderibus et Mensuris, casts much more light on this place, where he says, Siklov o legetai kai kodranthv tetarton men esti thv ougkiav, hmisu de tou stathrov, duo dracmav ecwn; “A shekel, (i.e., a common or king’s shekel, equal to half a shekel of the sanctuary,) which is called also a quarter, is the fourth part of an ounce, or half a stater; which is about two drachms.” This computation seems very just, as the half-shekel, (i.e., of the sanctuary,) Exodus 30:13, which the Lord commanded the children of Israel to give as an offering for their souls, is expressly called in Matthew 17:24, to didracmon, “two drachms:” and our Lord wrought a miracle to pay this, which the Romans then exacted by way of tribute: and Peter took out of the fish’s mouth a stater, which contained exactly four drachms or one shekel, (of the sanctuary), the tribute money for our Lord and himself. The king’s shekel was about the fourth part of an ounce, according to what Epiphanius says above; and Hesychius says the same: dunatai de o siklov duo oracmav Attikav; “A shekel is equal to, or worth, two Attic drachms.” The whole amount, therefore, of the two hundred shekels is about fifty ounces, which make four pounds two ounces, Troy weight, or three pounds two ounces, Avoirdupois. This need not, says my learned author, be accounted incredible, especially as abundance of oil and ointments were used by the ancients in dressing their heads; as is evident, not only from many places in the Greek and Roman writers, but also from several places in the sacred writings. See Psalm 23:5; Ecclesiastes 9:8; Matthew 6:17.

Josephus also informs us that the Jews not only used ointments, but that they put gold dust in their hair, that it might flame in the sun; and this they might do in considerable quantities, as gold was so plentiful among them. I must own I have known an instance that makes much for Bochart’s argument: an officer, who had upwards of two pounds of powder and ointments put on his head daily, whose hair did not weigh a fourth part of that weight. And Absalom, being exceedingly vain, might be supposed to make a very extensive use of these things. There are some, however, who endeavour to solve the difficulty by understanding lqv shakal to mean rather the value than the weight.

Bochart concludes this elaborate dissertation, in which he appears to have ransacked all the Hebrew, Greek, and Roman authors for proofs of his opinion, by exhorting his friend in these words of Horace:— ————Si quid novisti rectius istis,

Candidus imperti; si non, his utere mecum.

To me the above is quite unsatisfactory; and, with due deference to so great a character, I think I have found out something better. I believe the text is not here in its original form; and that a mistake has crept into the numeral letters. I imagine that l lamed, THIRTY, was first written; which, in process of time, became changed for r resh, TWO HUNDRED, which might easily have happened from the similarity of the letters. But if this be supposed to be too little, (which I think it is not,) being only seven ounces and a half in the course of a year; let it be observed that the sacred text does not limit it to that quantity of time, for לימים ימים xqm mikkets yamim laiyamim signifies literally, “From the end of days to days;” which Jonathan properly renders, לעדנ ˆd[ מזמנ mizzeman iddan leiddan, “at proper or convenient times,” viz., when it grew too long or weighty, which it might be several times in the year. Besides, this was not all his hair; for his head was not shaved but polled, i.e., the redundancy cut off.

But how was it probable that these two numerals should be interchanged? Thus; if the upper stroke of the l lamed were but a little impaired, as it frequently is both in MSS. and printed books, it might be very easily taken for r resh, and the remains of the upper part of the lamed might be mistaken for the stroke over the r, which makes it the character of two hundred.

But how could מאתים mathayim, two hundred, in the text, be put in the place of שלשים sheloshim, thirty? Very easily, when the numbers became expressed by words at length instead of numeral letters. The common reading of the text appears to me irreconcilable with truth; and I humbly hope that what I have offered above solves every difficulty, and fully accounts for all that the sacred historian speaks of this vain-comely lad.

Ver. 27. “Absalom had a daughter, whose name was Tamar.” II SAMUEL

Verse 30. Go and set it on fire — Absalom’s ambition could but ill endure Joab’s coldness and delay, and therefore he ordered this extraordinary step to be taken that he might be set right with his father, a step which showed him determined to go any lengths, rather than fall short of his ambitious aims. For he that could order his friend’s field, and that friend so great a man as Joab, and his near kinsman, to be set on fire, barely that he might be admitted to court, would little scruple to set his country in a flame (if the expression may be allowed) to be raised to a crown. See Delaney. Absalom’s servants set the field on fire — For he had still those about him who were ready to execute any command, though ever so unjust, as his servants did when he bade them kill Amnon.

30. Set it on fire — This act shows up the bold and daring spirit of this prince. Only one of such spirit could plan and carry out the bold scheme of usurping a father’s throne.

Verse 31. Joab arose and came to Absalom — It may seem strange that so furious a man as Joab should not immediately revenge himself by ordering Absalom’s fields to be burned, or in some such way; but he was so wise as to consider, that, being the king’s son, Absalom might, some time or other, be reconciled to his father, and do him a prejudice. He therefore concealed his resentment, and only expostulated with him on the injury done him.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.

V. 32. Kill me-For it is better for me to die, than to want the sight and favour of my dear father. Thus he insinuates himself into his father’s affections, by pretending such respect and love to him It seems that by this time Absalom having so far recovered his father’s favour, began to grow upon him, and take so much confidence as to stand upon his own justification, as if what he had done, had been no iniquity, at least not such as to deserve death. See how easily wise parents may be imposed on by their children, when they are blindly fond of them.

Verse 32. If there be iniquity in me — He could not but know that there was iniquity in him, heinous iniquity: but he pretends if the king would not pardon it, and admit him into his presence, he had rather die. Let him kill me — For it is better for me to die than be deprived of the sight and favour of my dear father. Thus he insinuates himself into his father’s affections, by pretending such respect and love to him. See how easily even wise parents may be imposed upon by their children, when they are blindly fond of them!

32. If there be… iniquity in me, let him kill me — Absalom pretends to be very innocent, but had justice been meted out to him he could not have stood for a day. But he knew his father’s tender and sensitive nature; he knew his weakness, too, and was doubtless well satisfied that a bold and defiant challenge would soon lead David to make a reconciliation.

V. 33. Kissed-Did the bowels of a father prevail to reconcile him to an impenitent son? And shall penitent sinners question the compassion of him who is the Father of mercy? If Ephraim bemoan himself, God soon bemoans him, with all the expressions of fatherly tenderness. He is a dear son, a pleasant child.

Verse 33. So Joab came to the king — Absalom’s impetuosity prevailed: these passionate expressions that he was weary of life, while he continued to be debarred his father’s presence; nay, that he desired to die so he might but see him, moved Joab to intercede with the king for him, and he was admitted into the royal presence, where he did obeisance, humbling himself before the king with his face to the ground. And the king kissed Absalom — In token of reconciliation. Josephus says, the king raised him up from the ground, and promised him an oblivion of what was past; which was a great weakness in David; for the impenitent become only more wicked by the pardon of their offences; as we find Absalom did, who, being thus received into the king’s favour, soon found means to ingratiate himself with the people, and raise a rebellion against his own father who had thus graciously pardoned him. But we may here properly ask, with Henry, “Did the bowels of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of Him who is the Father of mercy? If Ephraim bemoan himself, God soon bemoans him, with all the expressions of fatherly tenderness: He is a dear son, a pleasant child,” Jeremiah 31:20.

Ver. 33. The king kissed Absalom; a full token of the royal favour as a son, and as a prince. Had Absalom been now a good man, all this had passed without regret: in this pardon of a fratricide David was too precipitate.

ABSALOM’S RETURN AND RESTORATION TO FAVOUR, 1-33.

1. Joab… perceived — He was always artful, shrewd, foreseeing, and laying plans for the future. From what he knew of the king’s heart he had reason to think that Absalom might be the next king of Israel, and then how important to himself that Absalom feel indebted to him for his restoration from exile. Toward Absalom — Not against him, as several interpreters explain the sense, for that would contradict 2 Samuel 13:39, and render inexplicable the later conduct of the king towards Absalom. 2 Samuel 18:5, 12, 33. Besides, if Joab had known that the king was bitterly hostile to Absalom, we cannot see his object in interceding for him. When Absalom was engaged in the war of rebellion against David it was by Joab’s hand that he was slain. 2 Samuel 18:14.