5. It also induces them to pursue erroneous and sinful courses, which they might otherwise have avoided. "A man that flattereth his neighbour spreadeth a net for his feet" (Proverbs 29:5; Proverbs 26:28). "Ah! how good might many men have been who are now exceedingly bad had they not sold their ears to flatterers! Flatterers are soul murderers. Flattery is the very spring and mother of all impiety. It put our first parent on tasting the forbidden fruit. It put Absalom upon dethroning his father. It blows the trumpet and draws poor souls into rebellion against God, as Sheba drew Israel to rebel against David. It makes men call evil good and good evil, darkness light and light darkness" (T. Brooks).
6. It is only less culpable in those who listen to it than in those who employ it. They are willing captives. "As a wolf resembles a dog, so doth a flatterer a friend. Take heed, therefore, that, instead of guardian dogs, you do not incautiously admit ravening wolves" (Epictetus).
7. Its folly and guilt are sometimes discovered too late; when its ruinous consequences cannot be repaired (2 Samuel 15:13; Psalms 12:3; Acts 12:23).—D.
2 Samuel 14:25
Physical beauty. "And in all Israel there was none to be so much praised as Absalom for his beauty," etc. (see 1 Samuel 16:7, 1 Samuel 16:12; 2 Samuel 11:2; 2 Samuel 13:1; 2 Samuel 13:27).
"Of all God's works, which do this world adorn,
There is no one more fair and excellent
Than is man's body, both for power and form,
Whilst it is kept in sober government;
But none than it more foul and indecent,
Distempered through misrule anti passions base;
It grows a monster, and incontinent
Doth lose its dignity and native grace:
Behold, who list, both one and other in this place"
(Spenser, 'The Faerie Queens,' canto IX.)
It is—
I. AN ADMIRED ENDOWMENT; involuntarily conferred, without personal effort and beyond human control (Matthew 5:36; Matthew 6:27); yet one of the most personal and enviable of human possessions. "Beauty is a thing of great recommendation in the correspondence amongst men; it is the principal means of acquiring the favour and good liking of one another, and no man is so barbarous and morose that does not perceive himself in some sort struck with its attraction" (Montaigne). "Beauty is, indeed, a good gift of God; but that the good may not think it a great good, God dispenses it even to the wicked".
"A beautiful and fair young man is he;
In all his body is no blemish seen;
His hair is like the wire of David's harp,
That twines about his bright and ivory neck;
In Israel is not such a goodly man."
II. A SUPERFICIAL DISTINCTION; shadowing forth, indeed, beauty of mind and character; and heightened by the latter, when present; but often, in fact, disassociated from it; and covering, "skin deep," dreadful moral deformity (Proverbs 11:22). Absalom was beautiful externally, but not "beautiful within," Wisdom, truth, humility, modesty, purity, patience, meekness, piety, mercy; charity,—these constitute inward, substantial, spiritual beauty, "the beauty of holiness," the product of the grace and the reflection of the beauty and glory of the Lord (Psalms 90:17; Psalms 149:4); in which he delights, and which all persons may acquire (Ephesians 4:24; Galatians 5:22; Philippians 2:5). "Whatsoever things are lovely, etc. (Philippians 4:8). "The graces of the Spirit are the richest ornaments of the reasonable creature."
III. A DANGEROUS INFLUENCE; on its possessors, making them vain and presumptuous, and exposing them to many temptations; on its beholders, directing undue attention to "the outward appearance," disposing to excuses for mental and moral defects, alluring to evil (2 Samuel 15:1-6). The beauty of Absalom was a snare to the people. "His hair was his halter" (2 Samuel 18:9).
"Where is the virtue of thy beauty, Absolon?
Will any of us here now fear thy locks,
Or be in love with that thy golden hair,
Wherein was wrapt rebellion 'gainst thy sire,
And words prepared to stop thy father's breath?"
(Geo. Peele.)
IV. A TRANSIENT POSSESSION. Precarious, short lived, inevitably turning to dust (2 Samuel 14:14); "a fading flower" (Isaiah 28:4; Isaiah 40:8; Psalms 39:11), whose "root is ever in its grave."
"A doubtful good, a gloss, a glass, a flower,
Lost, faded, broken, dead, within an hour."
"So have I seen a rose newly springing from the clefts of its hood, and at first it was fair as the morning, and full with the dew of heaven as a lamb's fleece; but when a ruder breath had forced open its virgin modesty, and dismantled its too youthful and unripe retirements, it began to put on darkness, and to decline to softness and the symptoms of a sickly age; it bowed the head, and broke its stalk, and at night, having lost some of its leaves and all its beauty, it fell into the portion of weeds and outworn faces. The same is the portion of every man and every woman" (Jeremy Taylor, 'Holy Dying'). But goodness is immortal; it "fadeth not away" (1 Peter 1:4). "Beauty belongs to youth and dies with it, but the odours of piety survive death and perfume the tomb."
"Only the actions of the just
Smell sweet and blossom in the dust."
D.
2 Samuel 14:28-33
Restored, but act reformed.
"Wherefore am I come from Geshur? it were better for me that I were there still; and now I will see the king's face; and if there be any iniquity in me, let him put me to death" (2 Samuel 14:31). While in Geshur Absalom showed no repentance for his crime; sought no forgiveness of it; rather justified himself in its commission. On this account, perhaps, David would not permit him, when recalled, to see his face, but ordered him to remain at his own house (2 Samuel 14:24); testifying his abhorrence of the crime, and desiring "to carry further the discipline of approval, to wait till his son was more manifestly penitent." If Absalom had been in a proper frame of mind, it might have been beneficial; as it was, "this half forgiveness was an imprudent measure, really worse than no forgiveness at all, and bore very bitter fruit" (Keil). "The end showed how fatal the policy of expectation was, how terribly it added bitterness to the sense of alienation that had already been growing only too strong within him" (Plumptre)."A flash of his old kingliness blazes out for a moment in his refusal to see his son. But even that slight satisfaction to justice vanishes as soon as Joab chooses to insist that Absalom shall return to court. He seems to have no will of his own. He has become a mere tool in the hands of his fierce general; and Joab's hold upon him was his complicity in Uriah's murder. Thus at every step he was dogged by the consequences of his crime, even though it was pardoned sin" (Maclaren). Yet immediate and full forgiveness might have failed to subdue the heart of Absalom, and win filial confidence and affection. "Let favour be showed to the wicked, yet will he not learn righteousness," etc. (Isaiah 26:10). In his spirit and conduct we observe:
1. Ingratitude for the favour shown toward him. He estimated it lightly (knowing little of the fatherly love from which it proceeded), save as a means to his own honour and advancement. Than ingratitude nothing is more odious.
2. Impatience, fretfulness, discontent under restraint and chastisement; which a true penitent would have endured humbly and cheerfully; increased as time passed away (two years) and no further sign of royal favour appeared.
3. Presumption on account of the privilege already granted to him, but which be repudiated as worthless, unless followed by other privileges, such as became his royal birth and involved his reinstatement in his former dignity. He looked upon himself as rightful heir to the throne. He may, however, have suspected a rival in the youthful Solomon (now six or eight years old), and feared the influence of Bathsheba on behalf of her son.
4. Resentment and revenge for the neglect, contempt, and wrong which (as he conceived) he suffered (2 Samuel 14:29). "See, Joab's field is beside mine, and he has barley there; go and set it on fire" (2 Samuel 14:30). This appears to have been an act of passion rather than of policy. Joab's slackness, in contrast with his former zeal (2 Samuel 14:23), was doubtless due to his desire to make the most of his influence with the king, to constrain Absalom humbly to entreat his intercession, and so to increase his feeling of dependence and obligation; it was only when he perceived that he had to deal with "a character wild, impulsive, and passionate," that he deemed it necessary again to alter his tactics.
5. Wilfulness in seeking the attainment of his ambitious aims. "I will see the king's face." His presence at court was essential to the accomplishment of the daring design upon the crown, which he may have already formed; and he would brook no denial. Possibly his bereavement (2 Samuel 14:27; 2 Samuel 18:18) intensified his determination. "The strongest yearning of an Israelite's heart was thrown back upon itself, after a short-lived joy, and his feelings towards his own father were turned to bitterness and hate."
6. Defiance of conviction of guilt. "If there be any iniquity in me," etc. "The manner in which he sought to obtain forgiveness by force manifested an evident spirit of defiance, by which, with the well known mildness of David's temper, he hoped to attain his object, and in fact did attain it" (Keil). He also doubtless relied on the support of a party of the people, dissatisfied with the king's severity toward him, and favourable to his complete restoration. Even Joab yielded for the present to his imperious and resolute demand.
7. Heartless formality. "He bowed himself on his face to the ground before the king: and the king kissed Absalom" (2 Samuel 14:33). His heart was not humbled, but lifted up in pride; yet he openly received the pledge of reconciliation; and herein David's blindness and weakness reached their culmination. "He did not kiss the ill will out of the heart of his son" (Krummacher). "When parents and rulers countenance such imperious characters, they will soon experience the most fatal effects." (Here is another "meeting of three remarkable men," 1 Samuel 19:22-24, Joab, Absalom, David.) Remarks.
1. No hard and impenitent heart is prepared to receive and profit by forgiveness.
2. Such a heart is capable of turning the greatest benefits into means of further and more daring rebellion; and "treasures up for itself wrath against the day of wrath."
3. Whilst "God is good and ready to forgive," he grants forgiveness only to those "who call upon him" in humility and sincerity, confessing and forsaking their sins (Psalms 86:5; Psalms 138:6; Psalms 32:5; Psalms 51:17).—D.
HOMILIES BY G. WOOD
2 Samuel 14:11
Remembrance of God.
"Let the king remember the Lord thy God." This passage occurs in a singular bit of history, which illustrates, inter alia, the carefulness which even the most favoured and powerful of the subjects of an Eastern monarch must at times exercise in seeking to influence him; and, on the other hand, the accessibility of such a monarch to the meanest subject desirous of his interposition. Perhaps, however, this "wise woman" may have belonged to a class which, like prophets, could (or would) take special liberties with royal and other great persons. This woman showed herself "wise" in her management of the case which Joab had entrusted to her. It was after she had succeeded in making a favourable impression upon David, that, desirous of a more solemn and specific assurance, she addressed him in the words of the text. This appeal had the desired effect: the king declared with an oath that no harm should be done to her son, whom she had represented as in danger of death from having killed his brother. The exhortation is over suitable and seasonable.
I. THE REMEMBRANCE OF GOD WHICH SHOULD BE PRACTISED. It includes mindfulness of:
1. His existence and perfections.
2. His relation to the universe and to ourselves—Creator, Sustainer, Ruler, Redeemer, Father of spirits, etc.
3. His revelations and commands.
4. His goodness to us. What he has done, is doing, and has promised to do.
II. WHEN WE SHOULD REMEMBER HIM. When should we not? The remembrance should be:
1. Habitual. "I have set the Lord always before me" (Psalms 16:8); "Be ye mindful always of his covenant" (1 Chronicles 16:15).
2. At stated times. Without special remembrances the habitual will not be maintained. Hence the value of the hours of devotion, private and public.
3. At times of special need. When duty is hard, temptation urgent, trouble pressing.
III. WHO ARE REQUIRED TO REMEMBER HIM. All—kings as well as subjects. The higher men are raised above their fellow men, the more they need to keep in mind him who is higher than they, and who will call them to account. The greater the trust God has committed to any, and the more they are independent of others in discharging it, the more they need to look to God for help in discerning and practising what is right. In an unlimited, or only. partially limited, monarchy, the king has peculiar reason to keep the King of kings in mind, that he may be preserved from injustice, partiality, and oppression. But people of all classes are bound to remember God, and live as in his sight.
IV. WHY WE SHOULD CHERISH SUCH REMEMBRANCES.
1. It is our duty. From our relation to God, and from his commandments. And it is no less absurd than impious to forget him "with whom we have to do" (Hebrews 4:13) more than with any and all others.
2. It is greatly for our profit. It will be productive of:
3. It will save from the pangs of too late remembrances on earth or in hell. (See Proverbs 5:11-14; Luke 16:25, "Son, remember.") Mindfulness of God is universal in the eternal world, for joy or sorrow.
V. THE NEED THERE IS TO REMIND MEN OF THIS DUTY. "Let the king remember," etc. Men are apt to forget God, even when the memory of him is most desirable and incumbent. Such forgetfulness may spring from:
1. Negligence.
2. The pressure of other thoughts. The worldly. The anxious and troubled. It is often a great kindness to remind troubled Christians of their God.
3. Dislike of God. Unwillingness that he should interfere with life and action.
4. Love of sin. The pleasure of sin, if not sin itself, would be impossible if God were thought of.
5. Pride and self satisfaction (Deuteronomy 8:10-19).
Finally:
1. Remembrance of God, spontaneously and lovingly cherished, is a good evidence of sincere piety.
2. The compatibility or incompatibility of it with any act or habit furnishes a safe guide when distinct precepts are wanting.—G.W.
2 Samuel 14:14
God fetching home his banished.
The "wise woman," having succeeded in that which she pretended to be her object in coming to David, skilfully approached the real purpose of her visit. She insinuates, in general and guarded language, that he was cherishing thoughts which were "against the people of God," and that the decision he had given in favour of her son was inconsistent with his not fetching home again his own banished one. Then, in our text, she presents, still in a general and indefinite way, reasons why the king should restore his banished one.
1. The universal mortality of mankind. "We must needs die," etc. This may contain a hint that it was useless longer to be grieved or angry about Amnon's death—nothing could restore him to life. Or, just as likely, it may be mentioned as a reason for doing rightly (in this case, exercising mercy) while we may, since we and those we can benefit will soon be alike in the grave; and for doing nothing to embitter this brief life to any while it lasts, or to shorten it needlessly by our conduct. Or it may be intended to soften the king's heart and prepare him to exercise compassion, as God is said to pity us because "he knoweth our frame; he remembereth that we are dust" (Psalms 103:13, Psalms 103:14).
2. The long suffering of God. "Neither doth God take away life" (Revised Version); i.e. He does not usually strike down the sinner at once in his sins, but bears long with him, and gives him space for repentance. This may be a skilful allusion to the mercy shown to David himself (2 Samuel 12:13, "Thou shalt not die").
3. The provision which God makes for the return of sinners to himself. "He deviseth means, that he that is banished be not an outcast from him" (Revised Version). In this also there may be an allusion to God's treatment of David, in sending to him Nathan to rouse his conscience, bring him to repentance, and then assure him of pardon. Or the woman may have in her mind the provisions of the Mosaic Law for restoring to the congregation and the temple services those who had been separated from them through contracting some uncleanness or committing some sin (see Leviticus 4:1-35; Leviticus 5:1-19; Leviticus 6:1-7). Or she may, by a flash of inspiration, have had a glimpse of the great principles underlying these legal and ceremonial appointments, and which are more fully made manifest in Christ. We, at least, can hardly err in interpreting her words in the light of the gospel. Thus regarded, they suggest to us—
I. THE CONDITION OF SINNERS. That is, of mankind apart from Christ. They are "banished," and in danger of being "expelled," from God, and becoming utterly outcast.
1. "Banished;" self banished, like Absalom.
2. "Banished," but not yet utterly outcast.
II. THE PURPOSE OF GOD. To secure "that his banished be not expelled from him;" but be brought back, reconciled, restored to himself, his family, and service. To "fetch home again his banished." Whence this purpose?
1. The Divine knowledge of the nature and consequent worth of man. That he is not as the brutes, but was "made after the similitude of God" (James 3:9). That, though he "must needs die" and become as spilt water, he must needs also live after death. Hence he is worthy of much Divine expenditure in order to his salvation. The spiritual nature and the immortality of man render him an object of intense interest to his Maker, and to all who recognize them.
2. The desire of God that his purpose in the creation of mankind should not be frustrated.
3. The abounding love of God. Though the sinner is banished from his favour, he is not from his heart. He yearns over him while he expresses his displeasure with his conduct. He expresses his displeasure as one step towards his restoration. He desires the happiness of the sinner, but knows he cannot be happy apart from himself. He is "not willing that any should perish, but that all should come to repentance" (2 Peter 3:9).
III. THE MEANS HE DEVISED FOR THE ACCOMPLISHMENT OF HIS PURPOSE.
1. The incarnation and work of his Son Jesus Christ. He came "to seek and save the lost" (Luke 19:10). By his personal manifestation of God, his teaching, example, and especially his death, he became the Way to the Father (John 14:6). He "suffered for sins, the Just for the unjust, that he might bring us to God" (1 Peter 3:18).
2. The gospel. Which is God's message to his banished ones, calling them back to him, and showing the way of return.
3. The Church, its ordinances anal ministries. One main business of the Church, its ministers, yea, of all its members, is to labour to "fetch home again" God's banished ones.
4. The events of life. The providence of God is subservient to his grace. The Lord Jesus is "Head over all things," that all may further the accomplishment of the purposes for which he lived and died on earth, and lives and reigns in heaven. Hence providential events, on the wide scale and in individual life, are often rendered effectual unto salvation.
5. The gift of the Holy Spirit. To render all other means effectual in the hearts and lives of men. To convince, incline, persuade, convert, sanctify, save.
IV. THE IMITATION OF GOD IN THIS RESPECT TO WHICH WE ARE CALLED. The woman thus spoke that she might induce David to recall his banished son, Absalom. So we are called to imitate God:
1. By a readiness to forgive and restore our own banished ones; those who have forfeited our favour by misconduct. Some are implacable even toward their own children, however penitent they may be; but this is contrary to Christ, and quite unbecoming those who owe their own place in God's family to his forgiving mercy.
2. By hearty cooperation with God in the work of restoring those who have departed from him. This is the most glorious purpose for which we can live, the Divinest work in which we can engage. In this work we must bear in mind that to be successful we must conform to the methods which God has devised and furnished; as, in fact, in all departments of life, success springs from learning the Divine laws, and acting in harmony with them. There is no room for our own inventions, no possibility of independent action. In such imitation and cooperation we should be impelled to faithfulness and diligence by the consideration that both ourselves and those we are to benefit "must needs die" (see John 9:4). And let the same consideration lead those who have departed from God to return with all speed (see John 12:35; 2 Corinthians 6:1, 2 Corinthians 6:2). Let not all the Divine thoughts and methods of mercy be, in your case, in vain. For all had respect to you individually. This we may be aided to realize by the singular number used here, "his banished one." "It was for me that all this movement of Divine love took place, add all these wonderful means have been employed. For me the Saviour died; to me the Divine message is sent," etc. Let not your return, however, be like Absalom's, in outward act only, but in heart. "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon" (Isaiah 55:7).—G.W.
2 Samuel 14:17
An all-comprehensive blessing.
"The Lord thy God be with thee" (Revised Version). The "wise woman," in closing her address to David and taking leave, as she thought, of him, pronounces this blessing upon him. It was a usual form of salutation amongst the Israelites; and, like our similar forms ("Adieu," equivalent to "to God [I commend thee];" "Good-bye," equivalent, perhaps, to "God be with thee"), was doubtless often employed without thought or feeling as to its significance. But in its full meaning it is the best blessing we can pronounce on our friends, the most comprehensive prayer we can offer for them. "The Lord Jesus be with thy spirit" (2 Timothy 4:22) is a similar benediction.
I. IT IS A PRAYER OF TRUE FRIENDSHIP. We can desire nothing more or better for our friends than what these words express. For consider:
1. What is included in God being "with" men. Not simply his nearness, but:
2. Whose friendship is thus invoked. That of "Jehovah thy God." The living God, the Eternal, the Almighty, the All-wise, the All-good, etc. Better to have him with us than all the world, all the universe. In fact, if God is with us, all things are really with us (see Romans 8:28, Romans 8:31-39; 1 Peter 3:13).
II. IT IS A PRAYER NATURAL TO A PIOUS MAN. Springing from his personal experience of the blessedness of those who have God with them, and his desire that all, and especially those in whom he feels the deepest interest, should be partakers of the same blessedness.
III. IT IS A PRAYER ESPECIALLY SUITABLE TO BE OFFERED ON CERTAIN OCCASIONS. To express feelings of friendship, gratitude, benevolence, affection:
IV. IT IS A PRAYER WHICH WILL BE FULFILLED TO THE RIGHTEOUS. The unrighteous can only secure the blessing for themselves by becoming righteous (see 2 Chronicles 15:2), through repentance and faith in Immanuel (equivalent to "God with us").—G.W.
2 Samuel 14:25
Absalom's beauty.
This remark, thrown in by the way, has more to do with the main course of the narrative than at first appears. The personal beauty of Absalom accounts in part for the excessive fondness of David for him, for his vanity and ambition, and for his powerful influence over others; and, so far as it consisted in abundance of fine hair, appears to have been the immediate occasion of his miserable end. It may serve us as the starting point of some remarks on beauty of person.
I. ITS WORTH.
1. It is in itself good as a fair work and gift off God. A sober divine (Manton) calls it "a beam of the majesty of God."
2. It is pleasant to look upon.. Beautiful people are so many pictures moving about in society for the innocent gratification of beholders, with this superiority to other pictures, that they are alive and present continual variety.
3. It may be off great advantage to its possessor. It attracts others; makes it easier to secure friends. A comely face and form are an introduction to notice and favour.
4. It may be a power for good to others. In a ruler, a preacher, any leader in society, it is an element of influence. Is not, therefore, to be despised either by its possessor or by others;
II. ITS PERILS.
1. It is apt to excite vanity and pride—themselves the parapets of many sins.
2. When overvalued, it leads to the neglect of higher things—the culture of mind, heart, and character.
3. In children it may awaken in their parents a foolish fondness which hinders parental discipline.
4. It attracts flatterers and seducers, and thus often occasions moral ruin. It was Tamar's beauty that kindled Amnon's lust (2 Samuel 13:1). It is a very perilous endowment to young women, especially among the poor.
5. It may lead its possessor to become a tempter of others; and renders his (or her) temptations all the more seductive. Lord Bacon (in his essay 'On Beauty') says, "For the most part it makes a dissolute youth, and an age a little out of countenance; but yet certainly again, if it light well, it maketh virtues shine and vices blush."
III. ITS INFERIORITY. In comparison with mental, moral, and spiritual beauty.
1. In essential nature. The latter belong to a far higher region, are a far more valuable product of the Divine hand. The beauties of holiness are the features of the Divine Father appearing in his children, and manifesting their parentage.
2. In appearance. Moral loveliness is far more beautiful than physical in the sight of God and the good, and it has the power of rendering very plain faces interesting and attractive, if not beautiful.
3. In value to its possessor and to others. Beauty of character is a priceless treasure (1 Peter 3:4), indicating one still more precious—the character itself; it excites the deepest and best kind of admiration and commendation (Proverbs 31:30); and it gives those in whom it appears a power over others for their good which incalculably surpasses the influence of mere beauty of person; and which "adorning the doctrine of God our Saviour" (Titus 2:10)—the chief instrument of good to men—wins for it a readier acceptance.
4. In facility of attainment. Beauty of person, if not a gift of nature, cannot be acquired; but that of the soul can. The Lord Jesus came to earth to make it possible for the ugly and deformed to become lovely; he lives to effect this great transformation. Those who are in him become the subjects of a new creation: "Old things are passed away; all things are become new" (2 Corinthians 5:17). The Holy Ghost adorns the soul with heavenly grace and attractiveness (Galatians 5:22, Galatians 5:23). And when the process is complete on the whole Church of Christ, he will "present it to himself" as his beauteous bride, "a glorious Church, not having spot, or wrinkle, or any such thing, but … holy and without blemish" (Ephesians 5:27). Faith in, and habitual converse with, him who is "altogether lovely," is the way to experience for ourselves this wondrous change. "Beholding as in a mirror the glory of the Lord, we are changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Corinthians 3:18). Even the body will at length be beautified (Philippians 3:21).
5. In duration. The beauty which is of earth fades and passes away, but that which is of heaven abides evermore. The former may vanish even in youth through the ravages of disease; will almost certainly in afterlife, unless heightened and ripened by sense and goodness; and certainly will turn to corruption after death. But the latter will survive the decay and destruction of all things, and adorn the "Father's house" forever.
In conclusion, this subject appeals especially to the young. Let them seek with all their heart the beauty which is spiritual and everlasting; and regard as of small account that which is in itself of little value, and at best of short duration; and which, if separate from moral excellence, is like the beauty of a sepulchre, covering death and corruption.—G.W.
2 Samuel
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