2 Samuel 14:1-20

The facts are:

1 . Joab, observing that the king's heart was still adverse to Absalom, devised, in order to bring him round to a different feeling, that a wise woman from Tekoah should appear before him and plead a cause.

2 . The woman appears before the king, and narrates as facts certain circumstances, namely,

3 . David, touched with her story, undertakes to grant her request, whereupon the woman, recognizing the usage in such cases, desires to exonerate the king from blame in this exercise of his clemency.

4 . The king giving her a renewed assurance of safety, should any reproach her for thus trading on his clemency, she again, by a reference to God's presence and knowledge, dwells on the royal promise; whereupon he swears most solemnly that the son shall be spared.

5 . The woman then ventures to bring the royal concession to her to bear on the case of Absalom, by suggesting that, in granting her request as a just one, he virtually brings blame on himself for cherishing revengeful feeling against a banished one, and he one of the people of God.

6 . She fortifies her argument by alluding to man's inevitable mortality and to God's way of dealing with wrong doers, namely, that he devises means of restoring the exile.

7 . Reverting to her own suit, she next pretends that the people's desire for vengeance has caused the fear which prompts this her request, believing, as she does, in the king's magnanimity and superior discrimination.

8 . David, perceiving that she is presenting a parabolic case, now asks whether Joab is not at the origin of it, which, with an Oriental compliment to his discernment, she candidly admits.

Astuteness in human affairs.

There are a few facts which, put together, seem to warrant the conclusion that David was hostile in mind to Absalom, and that therefore the expression in 2 Samuel 14:1 , rendered "toward," should be "adverse to," עַל . These facts are, his evident sorrow for Amnon; the related flight of Absalom and absence for three years, but no mention of any messenger of peace being sent to him; the necessity of the device of the wise woman to awaken kindly interest in the king; and his unwillingness to see Absalom lot two years after having yielded to the force of the argument for his restoration ( 2 Samuel 14:28 ). It was in the endeavour to overcome the king's hostility that Joab manifested the remarkable astuteness of his nature. Taking Joab's conduct in this instance as our exemplar, we may get an insight as to what constitutes the astuteness in human affairs which then gave and always has given some men an advantage over others.

I. THERE IS A SHREWD OBSERVATION OF EVENTS . Joab was not a mere military man, whose range of observation was limited by his profession. He had his eyes wide open to notice, in their bearing one on the other, the various incidents in the history of Israel, embracing both the private and public life, king and people. The remark that he perceived that the king's heart was adverse to Absalom is but an index of the man's character. Some generals would simply have confined their attention to military duties, paying little or no heed to what passed in the mind of the king, and what was the effect of his attitude on the nation. The widely and minutely observant eye is a great blessing, and, when under the government of a holy purpose, is a means of personal and relative enrichment. All men astute in affairs have cultivated it with zeal, and its activity and range account in part for the superiority they have acquired over their fellow creatures. Human life is a voluminous book, ever being laid, page by page, before us; and he who can with simple and steady glance note what is there written, and treasure up the record for future use, has procured an advantage, which, in days to come, will be converted into power. "The wise man's eyes are in his head; but the fool walketh in darkness" ( Ecclesiastes 2:14 ).

II. THERE IS A CONSTANT LOOKING AHEAD . This characteristic of Joab is seen in many instances (e.g. 2 Samuel 11:16 , 2 Samuel 11:18-20 ; 2 Samuel 12:28 ; 2 Samuel 13:19 ). He was a man who sought to forecast the issue of events at present transpiring, or conditions that might arise to modify his plans. He seemed to see the complications that might arise should Absalom be kept in perpetual exile, both on account of his fine manly bearing being popular with the people, and of the possible strife should the king die, and the exile then return to contend with a nominee of David's. The prophetic forecast is a vision of coming reality; the forecast of astuteness is the clever calculation of the bearings of passing events on what may be, the tracking out by anticipation the working on men and things of the various forces now in operation. In so far as a man possesses this quality, he certainly is a power in society, and his opinions with reference to contingencies, and the provision wherewith to meet them, should have weight. The degree to which some men injure themselves and others because they have no prevision, no power of anticipating events, is often very painful. In so far as this kind of prevision can be cultivated in early years, apart from the cunning with which it is sometimes allied, so will be the gain for the entire life.

III. THERE IS A SEEKING OF PERSONAL ENDS COMBINED WITH PUBLIC GOOD . Selfish cunning looks on, but looks only for self, and cares not for general interests. Astuteness looks on, but seeks deliberately to combine the personal and the general good. The former may be a prominent consideration, but the latter has a real place sincerely given. In Joab we have a striking example of this. Even in the killing of Abner Joab probably felt that the presence of such a rival might bring on troubles in Israel. When, by complicity with David's sin ( 2 Samuel 11:17 ), he advanced his own ambition by gaining power over David, he had an idea that the country would be the stronger for king and general to be of one mind. His sending for David to conquer Rabbah ( 2 Samuel 12:26-30 ) promoted his own influence over the king, and at the same time gave the nation the advantage of a regal triumph. No doubt he foresaw that, as Absalom was now the eldest son, he might possibly come to the throne, and hence it was important to secure his favour by being the instrument of procuring his recall; at the same time, he saw it would be better for king and people that this family quarrel should be adjusted. There is no astuteness in pure benevolence, and there is no pure benevolence in astuteness. Its characteristic is that it uses a knowledge of men and things, and an anticipation of coming and possible events, in such a way as to secure personal interests in promoting public good. There is too much conscience for pure selfishness, and too little for pure benevolence. These children of the world are certainly wise in their generation ( Luke 16:8 ).

IV. THERE IS A SPECIAL KNOWLEDGE OF HUMAN NATURE , AND OF THE MEANS OF ACTING ON IT . Joab knew men—their foibles and their strength. He had acquired that kind of penetration which comes of having much to do with men of divers temperaments and preferences. He knew how to touch David's natural ambition at Rabbah ( 2 Samuel 12:28-30 ). He understood how he would feign displeasure and sorrow at the assault which brought about the death of Uriah, and how the courtiers could be put off suspicion ( 2 Samuel 12:20 , 2 Samuel 12:21 ). He knew that a story appealing to generous, magnanimous feelings would be sure to touch the king's heart ( 2 Samuel 14:2 ). This knowledge of men is an inestimable treasure for practical purposes. Some persons never acquire it, and consequently are at a great disadvantage in the struggle for life. Others avail themselves of it for low, cunning purposes, which are more becoming fiends than men. The astute man, whose character is toned by a moral aim, uses his knowledge to avoid some and secure the favour of others, and also to bring men round to the furtherance of the objects he has in hand. There is not in such a quality the simplicity which sometimes passes for Christian guilelessness; it may even seem, in some cases, to savour of cunning; but there are instances in which it combines the wisdom of the serpent and the harmlessness of the dove. The Apostle Paul was certainly an astute Christian. He knew men, and how to deal with them on Christian principles. His addresses before his judges and his Epistles bear witness.

GENERAL LESSONS .

1 . All who wish to be effective in Christian service should endeavour to extend their knowledge of human nature; for it is said of Christ that he knew what was in man ( John 2:25 ).

2 . In seeking a more thorough knowledge of human nature, we should avoid the risking the habitual feeling of distrust and suspicion which many of the sad facts of life may well suggest; for our Saviour, who knew all that is in man, the worst and the best, acted in his relations to them on the principle of generous consideration.

3 . We should see to it that the intellectual qualities of astuteness are allied in us with Christian qualities that will save us from low cunning and mere utilitarian motive, and make duty the guide of action.

4 . It behoves us to make use of all innocent means—"wise women," if need be—parables, or direct argument, to bring others to act in accordance with the will of God.

5 . In dealing with men we should endeavour to touch the better springs of action in their nature, and assume that they are prepared to do justly and generously.

Means to bring back the banished.

The woman of Tekoah showed her wisdom in very deftly blending the argument suggested by Joab with thoughts and pleadings designed to meet the successive replies of the king. To gain her point, she proceeded from the assumption of his natural sympathy with a distressed widow up to the overwhelming argument derived from a consideration of God's method in dealing with his children when they are, by reason of their sins, banished from his presence, There may seem to be a weakness in the parallel she implies between the case of her sons and the case of Absalom and Amnon, inasmuch as the death of Amnon was brought about by a deliberate design, while the death of the other was a consequence of a sudden strife; but in reality she was right. The strife of her sons was "in the field," but there may have been antecedents which led to that mortal conflict; and, so far as concerned the sons of David, it was to all intents and purposes a family quarrel, brought on by the wrong done to Absalom in the ruin of his sister, and the wise woman evidently regarded the whole affair as a "strife in the field." Provocation had been given by Amnon, and the anger of Absalom, thus aroused, occasioned his death. Amnon would not have died, but for his attack on the honour of Absalom. Two things in the final argument come home to David.

I. MAN 'S CONDITION BY REASON OF SIN IS ONE OF BANISHMENT . As truly as Absalom was now banished from David as a consequence of his transgressions, so man is separated from God. The information given us of the fallen angels is slight, but it amounts to this—that they are banished because of sin ( 2 Peter 2:4 ; Jud 2 Peter 1:6 ). Our first parents were banished from Paradise because of sin. Those who are not welcomed at last to heaven will have to refer the banishment to sin ( Matthew 7:23 ; Matthew 25:45 , Matthew 25:46 ; Revelation 21:27 ). The state of mankind, while sin is loved and followed, is one of alienation. The carnal mind is not subject to the Law of God. We are as sheep going astray. Apart from any positive decree, the fact of sin constitutes moral severance from God. The child wanders, heedless of the Father's love, and all the moral laws of the universe combine with psychological laws to keep him, while in that state, outside the blessed sphere of fellowship and rest. It was instinctive for Absalom to flee from the face of the king. He banished himself by his deed, and the king could not render it otherwise. It is instinctive for one in sin to rice from the face of the holy God, and the Eternal, though omnipotent, cannot render it otherwise. The constitution of nature renders it inevitable. To suppose that it is an arbitrary arrangement is to imagine an impossibility. No power can make sin equivalent to holiness, and consequently no power can confer on sin the blessedness of the Divine favour.

II. GOD NEVERTHELESS REGARDS THE BANISHED AS HIS . Absalom was the son of David, though an exiled wanderer. David felt for him the mingled sorrow and displeasure of a just and good parent. The change of character and position does not destroy natural relationship. Adam was God's wandering child when, with sad heart, he turned his back on Paradise. The prodigal son is represented as being a son, though wasting his substance with riotous living. Our Saviour, in teaching us how to pray, would have us think of God as our Father. The whole tenor of his life on earth was to cause sinful men to feel that God the Father locks on them as his, even while in rebellion against his will. Had he disowned us in this respect, there would indeed have been no hope. It is much to know, in our sins and errors and dreadful guilt, that we are God's offspring, that he has a proprietary right in us, and thinks of us as only a father can think of his children ( Ezekiel 33:11 ).

III. GOD MAKES PROVISION FOR BRINGING THE BANISHED BACK TO HIMSELF . "He doth devise means, that his banished be not expelled from him." Wonderful words for that age, and from a widow! The great and precious truth is the comfort of myriads all over the world, and the occasion of wonder and joy in heaven. Such an incidental statement reveals to us that the pious of Israel in those times possessed much fuller and clearer knowledge concerning God and his salvation than they sometimes get credit for, or would be inferred from the outlines of national history contained in the Bible. The history is designed to trace the great historic line along which Christ came, and the fact that God was, through the Jewish people, working out a great purpose to be gradually revealed in Christ. We are not told of all the detailed teaching of holy priests and prophets. We may fairly regard this wonderful statement of the widow as an index of truth widely possessed, distinct from the provision of such means of blessing as the brazen serpent and the cities of refuge. There is a twofold sense in which the expression may be understood.

1 . God provides means for the redemption of the world. The Mosaic economy was, in some of its institutions, a shadow of the provision that centres in the cross of Christ. Our salvation is of God. If he does not find means to cover sin and influence our evil hearts, there is no hope. We cannot, and are unwilling. He deviseth means ( John 3:16 ). There is an intimation of the wisdom requisite. Sin produces such confusion in the moral sphere, and runs so against the order of government, and lays so strong a hold on the human heart, that only infinite wisdom could find out the way by which we might come back to God. Hence the atoning sacrifice of Christ, the gift of the Holy Spirit, the appointment of faith as the condition and of preaching as the instrumentality, are all ascribed to the wisdom and goodness of God. It is by the Church thus saved that the wisdom of God is revealed to all ages ( Romans 3:23-26 ; Romans 4:16 ; Romans 8:14 ; 1 Corinthians 1:21-30 ; Ephesians 3:10 ).

2 . God provides means for the restoration of those who backslide from him. By chastisements, by the voice of prophets and conscience, by the pleading of the Spirit, by the varied events of providence causing the erring child to feel how evil and bitter a thing it is to depart from God, he opens a way by which they are brought back again. David knew this. "He restoreth my soul" ( Psalms 23:3 ). How wonderfully wise and gentle these means often are is well known to many who once were as sheep going astray, and had lost the blessedness of fellowship formerly known.

"Return!… O chosen of my love!

Fear not to meet thy beckoning Saviour's view

Long ere I called thee by thy name, I knew

That very treacherously thou wouldst deal;

Now I have seen thy ways, yet I will heal.

Return! Wilt thou yet linger far from me?

My wrath is turned away, I have redeemed thee."

IV. GOD 'S WAYS IN DEALING WITH HIS BANISHED ONES ARE A MODEL FOR US . The wise woman had spoken of the ways of God with his banished ones in order to induce David to follow in the same course with respect to Absalom—the implication being that, when once a good man is reminded of the ways of God, he will without further urging act in the same manner. The parallel between the relation of Absalom to David and the relation of a sinner to God may not in every detail be perfect; but there being a resemblance in the substantial facts—banishment of a son because of high-handed deeds of wrong—it follows that there should be a resemblance, in the bearing of the earthly father king to his son, to that of God to his sinful child. The two features of God's bearing toward his own are:

The reference evidently is not to the legal code, which in several cases recognizes capital punishment for certain offences, for ends civil and social, but to the general principle and method of God's dealing with sinful man in his highest relations to himself. He desireth not the death of the sinner, and therefore he, speaking after the manner of men, finds out some way of bringing about a restoration to favour consistent with his own honour and the claims of righteousness. In the New Testament this example is set forth in strong and varied terms ( Matthew 5:43-48 ; Matthew 6:14 , Matthew 6:15 ; Ephesians 4:31 , Ephesians 4:32 ). The fact that there is a model in God's bearing toward us is only half the truth. It is our duty and privilege to act according to it. It is not enough to be kindly disposed. We are to "devise devices"—take the initiative—in seeking to restore those who may have done wrong and merited our displeasure. This is the hard lesson taught by Christ, which even his own people are so slow to learn. When will Christians be as Christ was and act as Christ did? It is often easier to sing hymns, hear sermons, and bow the knee in prayer.

GENERAL LESSONS .

1 . The proper course for the poor and sorrowful and oppressed is, after the example of this widow, to have recourse to him who sitteth as King in Zion; for his ear is ever open to their cry, and there is an open way of access to his throne.

2 . In all our approaches to the supreme throne we may, with more confidence than was displayed by this widow in David, act on the assumption of a mercy and wisdom that never fail.

3 . It is not only a solace to the weary heart, but a sure means of help in our domestic cares, if we bring them before the notice of our God.

4 . We see how often the best and most exalted of men, in their conduct and feelings, come far short of the character they should manifest, and how they may require even the teaching which comes from the spirit and deeds of the poor and troubled to raise them to a higher level of life.

5 . It is possible for good men to be kind and generous towards others, and at the same time be unaware, till forced to see it, that there are features in their personal conduct day by day not in accord with the general generosity which they recognize and display.

6 . We need to be reminded that the death of those we have cared for, should it come about while we are not acting kindly toward them ( 2 Samuel 14:14 ), is an unalterable event, a change which renders acts of kindness impossible—as water spilt on the ground cannot be gathered up again; and consequently we should seize passing opportunities of blessing them.

7 . The sinful state of man is as unnatural as is exile to a king's son, and should ever be so represented ( Isaiah 1:2 , Isaiah 1:3 ).

8 . All thanks and praise are due to God, in that he needed not any one to procure our restoration; all is of his own eternal love and free grace.

9 . We should distinguish between the human setting of a truth and the truth itself. To "devise a means" is a human way of expressing the truth that God, from the beginning, before the foundation of the world ( Ephesians 1:4 ; Revelation 13:8 ), ordained and arranged for our salvation, but that we see the prearrangement coming into form subsequent to the advent of sin, and think of it as being devised to meet that event after its occurrence. We say, "the sun rises," but it does not. Our forms of expression consequent on the appearance of things to us is not the exact utterance of absolute truth.

10. The force of a Divine example, when brought to bear on men who recognize the government of God, will often compel conviction when other means fail.