서론
无标题
英文原文
How Absalom threw himself out of his royal father's protection and favour we read in the foregoing chapter, which left him an exile, outlawed, and proscribed; in this chapter we have the arts that were used to bring him and his father together again, and how, at last, it was done, which is here recorded to show the folly of David in sparing him and indulging him in his wickedness, for which he was soon after severely corrected by his unnatural rebellion. I. Joab, by bringing a feigned issue (as the lawyers speak) to be tried before him, in the case of a poor widow of Tekoah, gains from him a judgment in general, That the case might be so as that the putting of a murderer to death ought to be dispensed with, 2Sa 14:1-20. II. Upon the application of this, he gains from him an order to bring Absalom back to Jerusalem, while yet he was forbidden the court, 2Sa 14:21-24. III. After an account of Absalom, his person, and family, we are told how at length he was introduced by Joab into the king's presence, and the king was thoroughly reconciled to him, 2Sa 14:25-33.
1-20
Joab's Stratagem in Absalom's Favour; The Art of Joab (1029 BC)
约押为押沙龙所施的计谋；约押的手腕（主前1029年）
¹ 洗鲁雅的儿子约押看出王的心正记念押沙龙。 ² 约押打发人往提哥亚去，从那里带了一个聪明的妇人来，对她说："求你装作居丧的人，穿上丧服，不要膏油抹身，要像一个为死者多日哀悼的妇人； ³ 来见王，照这样对他说。"约押把话教在她口中。 ⁴ 提哥亚妇人到王面前，便伏脸叩地，下拜说："王啊，求你拯救！" ⁵ 王对她说："你有什么事？"她回答说："我实在是个寡妇，我丈夫已经死了。 ⁶ 你的婢女有两个儿子，二人在田间相争，没有人在场分开他们；这一个击打那一个，竟把他打死了。 ⁷ 看哪，全家族都起来攻击你的婢女，说：'把那打死兄弟的交出来，我们好治死他，因为他所杀兄弟的命；我们也要毁灭那承受产业的'——这样，他们必熄灭我所剩下的一点火星，不给我丈夫在世上留名留后。" ⁸ 王对妇人说："你回家去吧，我必为你下命令处理。" ⁹ 提哥亚妇人对王说："我主王啊，愿罪孽归我和我父家；王和他的王位都无罪。" ¹⁰ 王说："凡对你说一句话的人，你把他带到我这里来，他必不再搅扰你。" ¹¹ 妇人说："求王记念耶和华你的神，不容报血仇的再杀人，免得他们毁灭我的儿子。"王说："我指着永生的耶和华起誓，你儿子的一根头发也不至落在地上。" ¹² 妇人说："求主王容婢女向我主王再说一句话。"他说："你说吧。" ¹³ 妇人说："王为何对神的百姓起这样的心意呢？王说这话，正如那有错的人一样，因为王不将那被放逐的人领回来。 ¹⁴ 我们都是必死之人，如同水泼在地上，不能再收起来；神也不偏待人；然而他竟设法，使被放逐的不至从他面前被驱逐。 ¹⁵ 我如今来向我主王说这话，是因为百姓使我害怕；婢女心里说：'我如今要向王说明，也许王会成就婢女所求的。' ¹⁶ 王必听见，救婢女脱离那想要将我和我儿子一同从神的产业中除灭之人手。" ¹⁷ 婢女又说："我主王的话如今必能安慰人；因为我主王正如神的使者一般，能分辨善恶；因此愿耶和华你的神与你同在。" ¹⁸ 王回答妇人说："求你不要向我隐瞒我所要问你的事。"妇人说："愿我主王现在说。" ¹⁹ 王说："这一切事里头，岂不是有约押的手吗？"妇人回答说："我指着你性命存活的永生主我王起誓，我主王所说的一切，无人能向左向右偏转；因为你的仆人约押吩咐了我，他把这一切话都放在婢女口中。 ²⁰ 你的仆人约押行了这事，为要使话转个说法；我主有智慧，正如神使者的智慧，能知道地上一切的事。"
此处可见：I. 约押想要使押沙龙从放逐中被召回、罪得赦免、剥夺的判决被撤销（撒下14:1）。约押在这事上非常积极。1. 作为朝臣，他竭力以一切方式讨好君主，增进自己在王面前的势力：他"看出王的心正记念押沙龙"——王的怒气已过，仍存着从前对他的疼爱，只是缺少一位朋友劝他与他和好，并为他设计如何行而不损他公义的尊荣。约押既看出大卫的心意，便承担了这美差。2. 作为押沙龙的朋友，他也许对他有特别的情谊，至少视他为旭日初升之人，向他讨好对自己有益。他明显预见父亲终必与儿子和好，因此想：若是他作成其事，必两面讨好。3. 作为政治家，关心公众福祉，他深知押沙龙是百姓的宠儿，若大卫在他放逐期间驾崩，可能在拥护者和反对者之间引发内战；因为很可能百姓虽然都爱他本人，对他的案件却意见纷纭。4. 作为自己也是罪犯的人——因谋杀押尼珥之罪。他心中自知流血之罪，自己也落在公义审判之下，因此他能为押沙龙求得的每一分恩待，都成为他自己缓刑的旁证。
II. 他所设计的手段，是把一桩相似的案例摆到王面前。他差遣的人行事极为灵巧，以致王以为是实情，照着判断而下判语，正如他对拿单的比喻一样；因判断有利于那犯罪者，经办人便可借此探知他的心意，到足以大胆应用的地步，指出这就是他自己家的事——大概她受命：若王对她这案件的判断严厉，便不必进到这一步。
1. 他所差遣的人未提其名，只说是"提哥亚的妇人"——他知道她适于担当这事；并须把场景设在远处，免得大卫以为奇怪，竟未听说过这案子。说她是个"聪明的妇人"，比她邻舍中大多数人都心思敏捷、口齿伶俐（撒下14:2）。故事出自当事人之口（如人所设想的），就更不被怀疑其真实性。
2. 她所扮演的角色，是一个悲痛欲绝的寡妇（撒下14:2）。约押深知这样一个人可以轻易见王——王总是乐于安慰居丧者，尤其是居丧的寡妇；他自己在论到神尊荣的称号中，曾提到他是"寡妇的审判者"（诗68:5）。无疑，神的耳比地上最仁慈君王的心，更乐于倾听受苦之人的呼求，他的心也更加柔软。
3. 她向王所呈的，是一桩可悲的事——而在这事上，除了王心怀的衡平法院之外，她无处可得救济，因律法（及一切下级法院的判决）都于她不利。她告诉王：她已埋葬了丈夫（撒下14:5）——她有两个儿子，是她寡居岁月的扶持与安慰——这两个儿子（如少年人常行）争吵相打，其中一个不幸杀了另一个（撒下14:6）——她方面愿意保护那杀人的（正如利百加论到她的两个儿子所说："何必一日之间丧了你们两个呢？"创27:45）——但虽然她作为被杀者最近的亲属愿意放弃报血仇的要求，其他亲属却坚持幸存的兄弟当按律法被处死，并非出于对公义或被杀兄弟记念的任何关切，而是要借毁灭那继承人（他们竟厚颜承认所图正是此事）使产业归他们：这样他们便剪除，(1.) 她的安慰："他们必熄灭我的火星"——夺去我晚年的唯一依靠，断绝我在世上的一切喜乐，而这喜乐已经只剩这一点火星。(2.) 她丈夫的记念："他的家必完全断绝，他们必不给他留名留后"（撒下14:7）。
4. 王应许她恩待和保全她儿子。请看她如何利用王怜悯的让步。(1.) 王既听了她所陈的案件，便应许考虑这事，并为此下命令（撒下14:8）。这是可鼓励的，他没有以"律法当循其道——流人血的，血必流；让他得他所当得的"将她打发走，他宁可花时间查问她呈文中所说是否属实。(2.) 妇人却不以此为足，恳求他立即为她下判；若事实并非如她所述，因而所判有误，愿她承担罪责，使"王和他的王位无罪"（撒下14:9）。然而她这话若王未充分审理案情便下判，并不能为他开脱。(3.) 王既被如此催逼，便进一步应许她不至被仇敌伤害侮辱，他必保护她免受一切搅扰（撒下14:10）。官长当作受压迫寡妇的庇护。(4.) 然而这仍不使她满足——除非她能得着儿子的赦免和保护。父母的心不得安宁，除非儿女平安——今生和来世都平安："不容报血仇的毁灭我的儿子"（撒下14:11），"因为我若失了他，便什么都完了；取他的命如同取我的命。所以求王记念耶和华你的神"——意思是，[1.] "求王以起誓来确认这怜悯的判语，提起耶和华我们神的名作为对他的呼求，使这判语无可争辩、不可逆转；那样我便安心。"参来6:17,18。[2.] "求王思想这怜悯的判语有何等充足的理由，那时他自己也必坚定不移。要记念耶和华你的神是何等恩典慈怜，他长久忍耐罪人，不按他们所当得的待他们，而是乐意赦免。要记念耶和华你的神曾宽恕了杀兄弟的该隐，保护他免受报血仇之人的手（创4:15）。要记念耶和华你的神赦免了你流乌利亚血的罪，让那已蒙怜悯的王也施怜悯。"当记，没有什么比记念耶和华我们的神更能恰切而有力地激励我们尽一切本分，尤其是行怜悯和恩慈。
(5.) 这位恳切的寡妇，因如此紧逼追问，终于为她的儿子得着了完全的赦免，并照她所愿以起誓为证："我指着永生的耶和华起誓，你儿子的一根头发也不至落在地上"——意思是"我保证他必不因此受丝毫损害。"大卫的子孙也曾向一切投靠他保护的人保证：纵然他们为他被杀，"你们连一根头发也必不损坏"（路21:16-18）——他们虽为他有所失，却不会因他有所失。大卫如此承担保护一个杀人犯的责任——逃城都不肯保护的人——是否合宜，我不能断言。但照案情在他眼前所现，不但有理由怜恤那母亲，对儿子也有足够余地作出宽大的判断：他杀了兄弟，但"从前并不恨他"；是出于一时的激怒，并且按一切所表现的，也可能是出于自卫。他自己并未这样辩诉，但审判官当与囚犯同谋；故此，"怜悯在此时当向审判夸胜。"
5. 既为她儿子判明这事，如今便是把这话应用在王自己的儿子押沙龙身上之时了。这时面纱开始揭开，另一幕场景展现出来。王惊奇地发现，他那位卑微的请愿者，忽然变成了他的责备者、他的机要顾问、为他儿子王子辩护的代言人、百姓的喉舌——向他陈述百姓的心意——却毫不生气。她求他宽恕她，求他耐心听她还要说的话（撒下14:12）；王十分欣赏她的机敏风趣，就准她说。(1.) 她假定押沙龙的案情与她所设为她儿子的，实质相同；所以，王若肯保护她儿子——虽然他杀了兄弟——就更当保护自己的儿子，并"领回他被放逐的"（撒下14:13）。Mutato nomine, de te fabula narratur——只换一个名字，这个故事讲的就是你。她不提押沙龙的名字，也不必提。大卫如此切切想念他，如此常将他放在心上，很快便明白她所说的"他被放逐的"是指谁。这两字之中有王柔软之心所感受其力的两个论据："他被放逐，已经三年之久尝尽放逐的耻辱与惊恐，以及一切的不便。这样的人所受的刑罚已经够了。而他是你被放逐的——你自己的儿子，你身上的一块肉，你所亲爱的儿子。"诚然，押沙龙的案情与她所设的相差甚远。押沙龙并非因一时激怒而杀兄弟，乃是蓄意谋杀，记着旧恨；不是在田野无人见证之处，而是在席上，在众宾客面前。押沙龙并非独子，如她那个；大卫还有许多儿子，并且近来又添了一个，更可能成为他的继承人——因为他被称为耶底底雅，因为是神所爱的。但大卫自己对这事的心意已经太偏，不会精微地挑剔两案之间的不同，并且比她更急切地要把给他儿子所作的宽大判语应用在自己儿子身上。(2.) 她就此与王理论，劝他把押沙龙从放逐中召回，赦免他，再接纳他入恩。[1.] 她提出以色列百姓对他的关切。"对他所行的事，就是向神的百姓所行的——百姓的眼睛正看着他，视他为王位的继承人；至少他们眼睛看着大卫家整体，圣约是与这家立的，所以他们不能眼看着这家因许多枝子在盛年凋落而衰微削弱，却无动于衷。因此王说话，像那有错的人：他既愿意设法使我丈夫的名和记念不被剪除，却又不顾自己的名和记念落在危险中——这比我们的一万倍更有价值、更要紧。"[2.] 她提出人的必死性（撒下14:14）："*我们都是必死之人。*死已为我们注定；我们不能避免这事本身，也不能延到另一时。我们都受了必死的命定；我们既死了，便无法召回，如同水泼在地上；不，我们活着的时候也已经是如此，我们已失去了不朽，无法挽回。暗嫩纵然押沙龙不杀他，也必有一天要死；押沙龙如今因杀他被处死，也不能叫他复活。"这是拙劣的推理，若用以反对任何杀人犯的刑罚都可适用；但看来暗嫩是个百姓不太看重的人，他的死也少有人哀悼，而普遍认为押沙龙如此宝贵的性命竟抵不上暗嫩那样无足轻重的一条命，未免太苛刻。[3.] 她提出神的怜悯和他向可怜有罪之罪人的宽容："神并不取去灵魂（性命），却设法使被放逐的——就是那得罪了他、落在他的公义之下的他的儿女（正如押沙龙落在你的公义之下）——不至永远从他面前被驱逐"（撒下14:14）。此处是神对罪人怜悯的两大实例，恰当地作为施怜悯的理由：第一，他对罪人所施的忍耐。他的律法被破坏了，他却不立即取去犯律法之人的性命，不像他本可以公义地在罪人正犯罪之时击杀他们，而是宽容他们，等候施恩。神的报应既已容押沙龙存活；大卫的公义为何不能容他存活呢？第二，他为使他们复得恩惠所作的预备——使那些因罪自我放逐的人，不至永远被驱逐、被弃绝。可以为罪人献祭赎罪。长大麻疯的和礼仪上不洁的人被放逐，但为他们得洁净作了预备，使他们虽一时被排除，却不至终被驱逐。罪人的状态就是远离神的状态。可怜被放逐的罪人，若不采取什么方法防止，便有永远被神驱逐的危险。然而神的心意并非如此，因为他不愿有一人灭亡。无限的智慧已设计了合适的方法来防止这事；所以罪人若被弃绝，是他们自己的过失。神向我们所施的这一厚恩实例，当激励我们彼此怜悯慈悲（太18:32,33）。
6. 她以对王的崇高赞辞结束她的进言，并强烈表达她相信他必在两案中都行公义和恩慈（撒下14:15-17）；因为仿佛那案件是实在的，她仍为自己和儿子辩护，却意指押沙龙。(1.) 若非百姓使她害怕，她本不至这样打扰王。若解作自己的案件，她所有邻舍都使她和她的儿子担心，怕落在报血仇之人的手中，那惊恐使她如此放胆亲见王面。若解作押沙龙的案件，她让王知道——这是他先前所不知道的——全国对押沙龙所受严厉对待的反感已达如此程度，她真怕这会引发普遍的兵变或叛乱；为防这大祸，她冒险亲自向王进言。她所处的惊恐可作她失礼的借口。(2.) 她怀着对王智慧和宽厚的极大信赖而进见："我说，我要亲自向王说明，不请任何人代我说话；因为王必听理——哪怕出自像我这样卑微的人；他必听受压迫者的呼求，不容他最卑微的臣民从神的产业中被除灭"——意思是"被赶出以色列地，到未受割礼的人中寻求庇护，正如押沙龙现在所处境况——他的处境更糟：既被关在神的产业之外，他便缺少神的律法和典章，那些本可帮助他悔改的；并有被他所寄居的异教偶像之风沾染的危险，并把那沾染带回"。为使王允准所求，她表示坚信他的回答必使她得安慰，并如使者所传的话（如帕特里克主教所解）——使者乃神圣怜悯的报信人。这妇人作为赞辞所说的，先知作为应许所说（亚12:8）："那日……那在大卫家软弱的人必如大卫；大卫家必如神的使者。""为要如此，耶和华你的神必与你同在，在这事和你所行的每一判断上帮助你。"极大的期望，是极大的激励，尤其是对有尊荣之人——激励他们竭尽全力，不使依赖他们的人失望。
7. 这一切事背后有约押的手——王已察觉，妇人也承认了（撒下14:18-20）。(1.) 王很快便察觉了。因为他想，这样的妇人不会在如此重大的事上自行前来上诉；他所知最可能怂恿她的，莫过于约押——他是个有心计的人，又是押沙龙的朋友。(2.) 妇人极其坦诚地承认了："*你的仆人约押吩咐了我。*这事若行得好，让他得称赞；若不好，让他担罪责。"她虽见这事极合王的心意，却不愿把功劳归于自己，而是照实情陈明，为我们立了榜样——永远不可说谎来遮掩一个安排得当的计谋。敢于真实；没有什么事需要一个谎言。
英文原文
Joab's Stratagem in Absalom's Favour; The Art of Joab (1029 BC)
¹ Now Joab the son of Zeruiah perceived that the king's heart was toward Absalom.
² And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
³ And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.
⁴ And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.
⁵ And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead.
⁶ And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him.
⁷ And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth.
⁸ And the king said unto the woman, Go to thine house, and I will give charge concerning thee.
⁹ And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless.
¹⁰ And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more.
¹¹ Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the LORD liveth, there shall not one hair of thy son fall to the earth.
¹² Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on.
¹³ And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.
¹⁴ For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.
¹⁵ Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.
¹⁶ For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.
¹⁷ Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee.
¹⁸ Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.
¹⁹ And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:
²⁰ To fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.
Here is, I. Joab's design to get Absalom recalled out of banishment, his crime pardoned, and his attainder reversed, 2Sa 14:1. Joab made himself very busy in this affair. 1. As a courtier that was studious, by all ways possible, to ingratiate himself with his prince and improve his interest in his favour: He perceived that the king's heart was towards Absalom, and that, the heat of his displeasure being over, he still retained his old affection for him, and only wanted a friend to court him to be reconciled, and to contrive for him how he might do it without impeaching the honour of his justice. Joab, finding how David stood affected, undertook this good office. 2. As a friend to Absalom, for whom perhaps he had a particular kindness, whom at least he looked upon as the rising sun, to whom it was his interest to recommend himself. He plainly foresaw that his father would at length be reconciled to him, and therefore thought he should make both his friends if he were instrumental to bring it about. 3. As a statesman, and one concerned for the public welfare. He knew how much Absalom was the darling of the people, and, if David should die while he was in banishment, it might occasion a civil war between those that were for him and those that were against him; for it is probable that though all Israel loved his person, yet they were much divided upon his case. 4. As one who was himself a delinquent, by the murder of Abner. He was conscious to himself of the guilt of blood, and that he was himself obnoxious to public justice, and therefore whatever favour he could procure to be shown to Absalom would corroborate his reprieve.
II. His contrivance to do it by laying somewhat of a parallel case before the king, which was done so dexterously by the person he employed that the king took it for a real case, and gave judgment upon it, as he had done upon Nathan's parable; and, the judgment being in favour of the criminal, the manager might, by that, discover his sentiments so far as to venture upon the application of it, and to show that it was the case of his own family, which, it is probable, she was instructed not to proceed to if the king's judgment upon her case should be severe.
1. The person he employed is not named, but she is said to be a woman of Tekoah, one whom he knew to be fit for such an undertaking: and it was requisite that the scene should be laid at a distance, that David might not think it strange that he had not heard of the case before. It is said, She was a wise woman, one that had a quicker wit and a readier tongue than most of her neighbours, 2Sa 14:2. The truth of the story would be the less suspected when it came, as was supposed, from the person's own mouth.
2. The character she put on was that of a disconsolate widow, 2Sa 14:2. Joab knew such a one would have an easy access to the king, who was always ready to comfort the mourners, especially the mourning widows, having himself mentioned it among the titles of God's honour that he is a Judge of the widows, Ps 68:5. God's ear, no doubt, is more open to the cries of the afflicted, and his heart too, than that of the most merciful princes on earth can be.
3. It was a case of compassion which she had to represent to the king, and a case in which she could have no relief but from the chancery in the royal breast, the law (and consequently the judgment of all the inferior courts) being against her. She tells the king that she had buried her husband (2Sa 14:5),—that she had two sons that were the support and comfort of her widowed state,—that these two (as young men are apt to do) fell out and fought, and one of them unhappily killed the other (2Sa 14:6),—that, for her part, she was desirous to protect the manslayer (for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? Ge 27:45), 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 law, not out of any affection either to justice or to the memory of the slain brother, but that, by destroying the heir (which they had the impudence to own was the thing they aimed at), the inheritance might be theirs: and thus they would cut off, (1.) Her comfort: "They shall quench my coal, deprive me of the only support of my old age, and put a period to all my joy in this world, which is reduced to this one coal." (2.) Her husband's memory: "His family will be quite extinct, and they will leave him neither name nor remainder," 2Sa 14:7.
4. The king promised her his favour and a protection for her son. Observe how she improved the king's compassionate concessions. (1.) Upon the representation of her case he promised to consider of it and to give orders about it, 2Sa 14:8. This was encouraging, that he did not dismiss her petition with "Currat lex—Let the law take its course; blood calls for blood, and let it have what it calls for:" but he will take time to enquire whether the allegations of her petition be true. (2.) The woman was not content with this, but begged that he would immediately give judgment in her favour; and if the matter of fact were not as she represented it, and consequently a wrong judgment given upon it, let her bear the blame, and free the king and his throne from guilt, 2Sa 14:9. Yet her saying this would not acquit the king if he should pass sentence without taking due cognizance of the case. (3.) Being thus pressed, he made a further promise that she should not be injured nor insulted by her adversaries, but he would protect her from all molestation, 2Sa 14:10. Magistrates ought to be the patrons of oppressed widows. (4.) Yet this does not content her, unless she can get her son's pardon, and protection for him too. Parents are not easy, unless their children be safe, safe for both worlds: "Let not the avenger of blood destroy my son (2Sa 14:11), for I am undone if I lose him; as good take my life as his. Therefore let the king remember the Lord thy God," that is, [1.] "Let him confirm this merciful sentence with an oath, making mention of the Lord our God, by way of appeal to him, that the sentence may be indisputable and irreversible; and then I shall be easy." See Heb 6:17,18. [2.] "Let him consider what good reason there is for this merciful sentence, and then he himself will be confirmed in it. Remember how gracious and merciful the Lord thy God is, how he bears long with sinners and does not deal with them according to their deserts, but is ready to forgive. Remember how the Lord thy God spared Cain, who slew his brother, and protected him from the avengers of blood, Ge 4:15. Remember how the Lord thy God forgave thee the blood of Uriah, and let the king, that has found mercy, show mercy." Note, Nothing is more proper, nor more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God. (5.) This importunate widow, by pressing the matter thus closely, obtains at last a full pardon for her son, ratified with an oath as she desired: As the Lord liveth, there shall not one hair of thy son fall to the earth, that is, "I will undertake he shall come to no damage upon this account." The Son of David has assured all that put themselves under his protection that, though they should be put to death for his sake, not a hair of their head shall perish (Lu 21:16-18), though they should lose for him, they shall not lose by him. Whether David did well this to undertake the protection of a murderer, whom the cities of refuge would not protect, I cannot say. But, as the matter of fact appeared to him, there was not only great reason for compassion to the mother, but room enough for a favourable judgment concerning the son: he had slain his brother, but he hated him not in time past; it was upon a sudden provocation, and, for aught that appeared, it might be done in his own defence. He pleaded not this himself, but the judge must be of counsel for the prisoner; and therefore, Let mercy at this time rejoice against judgment.
5. The case being thus adjudged in favour of her son, it is now time to apply it to the king's son, Absalom. The mask here begins to be thrown off, and another scene opened. The king is surprised, but not at all displeased, to find his humble petitioner, of a sudden, become his reprover, his privy-counsellor, an advocate for the prince his son, and the mouth of the people, undertaking to represent to him their sentiments. She begs his pardon, and his patience, for what she had further to say (2Sa 14:12), and has leave to say it, the king being very well pleased with her wit and humour. (1.) She supposes Absalom's case to be, in effect, the same with that which she had put as her son's; and therefore, if the king would protect her son, though he had slain his brother, much more ought he to protect his own, and to fetch home his banished, 2Sa 14:13. Mutato nomine, de te fabula narratur—Change but the name, to you the tale belongs. She names not Absalom, nor needed she to name him. David longed so much after him, and had him so much in his thoughts, that he was soon aware whom she meant by his banished. And in those two words were two arguments which the king's tender spirit felt the force of: "He is banished, and has for three years undergone the disgrace and terror, and all the inconveniences, of banishment. Sufficient to such a one is this punishment. But he is thy banished, thy own son, a piece of thyself, thy dear son, whom thou lovest." It is true, Absalom's case differed very much from that which she had put. Absalom did not slay his brother upon a hasty passion, but maliciously, and upon an old grudge; not in the field, where there were no witnesses, but at table, before all his guests. Absalom was not an only son, as hers was; David had many more, and one lately born, more likely to be his successor than Absalom, for he was called Jedidiah, because God loved him. But David was himself too well affected to the cause to be critical in his remarks upon the disparity of the cases, and was more desirous than she could be to bring that favourable judgment to his own son which he had given concerning hers. (2.) She reasons upon it with the king, to persuade him to recall Absalom out of banishment, give him his pardon, and take him into his favour again. [1.] She pleads the interest which the people of Israel had in him. "What is done against him is done against the people of God, who have their eye upon him as heir of the crown, at least have their eye upon the house of David in general, with which the covenant is made, and which therefore they cannot tamely see the diminution and decay of by the fall of so many of its branches in the flower of their age. Therefore the king speaks as one that is faulty, for he will provide that my husband's name and memory be not cut off, and yet takes no care though his own be in danger, which is of more value and importance than ten thousand of ours." [2.] She pleads man's mortality (2Sa 14:14): "We must needs die. Death is appointed for us; we cannot avoid the thing itself, nor defer it till another time. We are all under a fatal necessity of dying; and, when we are dead, we are past recall, as water spilt upon the ground; nay, even while we are alive, we are so, we have lost our immortality, past retrieve. Amnon must have died, some time, if Absalom had not killed him; and, if Absalom be now put to death for killing him, that will not bring him to life again." This was poor reasoning, and would serve against the punishment of any murderer: but, it should seem, Amnon was a man little regarded by the people and his death little lamented, and it was generally thought hard that so dear a life as Absalom's should go for one so little valued as Amnon's. [3.] She pleads God's mercy and his clemency towards poor guilty sinners: "God does not take away the soul, or life, but devises means that his banished, his children that have offended him, and are obnoxious to his justice, as Absalom is to thine, be not for ever expelled from him," 2Sa 14:14. Here are two great instances of the mercy of God to sinners, properly urged as reasons for showing mercy:—First, The patience he exercises towards them. His law is broken, yet he does not immediately take away the life of those that break it, does not strike sinners dead, as justly he might, in the act of sin, but bears with them, and waits to be gracious. God's vengeance had suffered Absalom to live; why then should not David's justice suffer him? Secondly, The provision he has made for their restoration to his favour, that though by sin they have banished themselves from him, yet they might not be expelled, or cast off, for ever. Atonement might be made for sinners by sacrifice. Lepers, and others ceremonially unclean, were banished, but provision was made for their cleansing, that, though for a time excluded, they might not be finally expelled. The state of sinners is a state of banishment from God. Poor banished sinners are likely to be for ever expelled from God if some course be not taken to prevent it. It is against the mind of God that they should be so, for he is not willing that any should perish. Infinite wisdom has devised proper means to prevent it; so that it is the sinners' own fault if they be cast off. This instance of God's good-will toward us all should incline us to be merciful and compassionate one towards another, Mt 18:32,33.
6. She concludes her address with high compliments to the king, and strong expressions of her assurance that he would do what was just and kind both in the one case and in the other (2Sa 14:15-17); for, as if the case had been real, still she pleads for herself and her son, yet meaning Absalom. (1.) She would not have troubled the king thus but that the people made her afraid. Understanding it of her own case, all her neighbours made her apprehensive of the ruin she and her son were upon the brink of, from the avengers of blood, the terror of which made her thus bold in her application to the king himself. Understanding it of Absalom's case, she gives the king to understand, what he did not know before, that the nation was disgusted at his severity towards Absalom to such a degree that she was really afraid it would occasion a general mutiny or insurrection, for the preventing of which great mischief she ventured to speak to the king himself. The fright she was in must excuse her rudeness. (2.) She applied to him with a great confidence in his wisdom and clemency: "I said, I will speak to the king myself, and ask nobody to speak for me; for the king will hear reason, even from so mean a creature as I am, will hear the cries of the oppressed, and will not suffer the poorest of his subjects to be destroyed out of the inheritance of God," that is, "driven out of the land of Israel, to seek for shelter among the uncircumcised, as Absalom is, whose case is so much the worse, that, being shut out of the inheritance of God, he wants God's law and ordinances, which might help to bring him to repentance, and is in danger of being infected with the idolatry of the heathen among whom he sojourns, and of bringing home the infection." To engage the king to grant her request, she expressed a confident hope that his answer would be comfortable, and such as angels bring (as bishop Patrick explains it), who are messengers of divine mercy. What this woman says by way of compliment the prophet says by way of promise (Zec 12:8), that, when the weak shall be as David, the house of David shall be as the angel of the Lord. "And, in order to this, the Lord thy God will be with thee, to assist thee in this and every judgment thou givest." Great expectations are great engagements, especially to persons of honour, to do their utmost not to disappoint those that depend upon them.
7. The hand of Joab is suspected by the king, and acknowledged by the woman, to be in all this, 2Sa 14:18-20. (1.) The king soon suspected it. For he could not think that such a woman as this would appeal to him, in a matter of such moment, of her own accord; and he knew none so likely to set her on as Joab, who was a politic man and a friend of Absalom. (2.) The woman very honestly owned it: "Thy servant Joab bade me. If it be well done, let him have the thanks; if ill, let him bear the blame." Though she found it very agreeable to the king, yet she would not take the praise of it to herself, but speaks the truth as it was, and gives us an example to do likewise, and never to tell a lie for the concealing of a well-managed scheme. Dare to be true; nothing can need a lie.
21-27
Absalom's Recalled (1029 BC)
押沙龙获召回（主前1029年）
²¹ 王对约押说：「我现在行了这事；所以你去，把那少年人押沙龙带回来。」
²² 约押面伏于地叩拜，祝谢王。约押说：「仆人今日知道在我主我王眼前蒙了恩，因为王应允仆人所求的。」
²³ 于是约押起来往基述去，将押沙龙带回耶路撒冷。
²⁴ 王说：「让他回自己的家去，不可见我的面。」押沙龙就回自己的家去，没有见王的面。
²⁵ 全以色列之中，无人像押沙龙那样俊美，大得人的称赞；从脚底到头顶毫无瑕疵。
²⁶ 他剃头的时候（每逢年末他都剃头；因为头发太重，所以剃之），按王的平，称头发重二百舍客勒。
²⁷ 押沙龙生了三个儿子，一个女儿，女儿名叫他玛，是个容貌美丽的女子。
请看：I. 关于召回押沙龙所下的命令。妇人奉命而来对大卫所讲的事，甚合他心意，她处理的手腕又极巧妙，令人惊讶，竟使他被带进一种特别柔和的心境：去（他对约押说），把那少年人押沙龙带回来（撒下14:21）。他自己本就倾向施恩于他，但为了他的公义之尊荣，他不会在没有代求的情况下如此行；这可以阐明神圣恩典的法则。神对可怜的罪人诚然动了怜悯的心肠，不愿有一人灭亡，却仍要借中保代求才与他们和好——这位中保为他们代求，神又将去，把他们带回来的命令交托了祂。神在基督里叫世人与自己和好；基督来到我们被放逐之地，为要领我们到神面前。约押受了这命令：1. 向王谢恩——因王赏脸用他在这样一件普遍令众人喜悦的事上效力（撒下14:22）。约押视为对他自己的恩待；（有人以为）也表明王永不向他从前所犯的杀人罪追究。他若如此想，便是错了，如王上2:5,6 所见。2. 毫不迟延地执行大卫的命令——他把押沙龙带回耶路撒冷（撒下14:23）。我看不出大卫搁置古时律法的执行（创9:6——凡流人血的，他的血也必被人所流）有何可辩之处；按这律法，连弟兄和自己的儿女，公义的官长也不可顾惜。神的律法从不该像蛛网那样——只捉小蝇、任大者破网而过。神公义地使那被愚昧怜悯所存留的押沙龙成了他的鞭子。但他虽允许押沙龙回自己家去，却禁他入朝，自己也不肯见他（撒下14:24）。他把押沙龙置于这禁令之下：(1.) 为了自己的尊荣，免得似乎赞同如此大的……
II. 趁此机会记下押沙龙其人。他的智慧和敬虔一字未提。尽管父亲那样敬虔，他的敬虔却毫无记载。父母不能把恩典赐给儿女，尽管给他们最好的教育。这里关于他只记着：1. 他是极其俊美的男子；全以色列无一人比得上他的俊美（撒下14:25），对此外别无可夸之人，这是何等可怜的称赞。*行得好的人才是真美。*多少污秽残缺的灵魂住在一副美丽光鲜的体魄里——押沙龙便是明证，他的灵魂被血玷污，又被悖逆父亲的邪情所残。身体毫无瑕疵，心里却尽是伤痕青肿。也许他的俊美正是父亲如此宠爱他、保护他免受公义之刑的一个原因。在孩子身上只喜悦其美貌、不喜悦其德行的人，当惧怕在儿女身上遭遇苦难。2. 他有一头极好的头发。无论是头发的长、色或异常柔软，其中总有些使它极有价值、为他增色的特质（撒下14:26）。这里提到他的头发，并非如拿细耳人的头发（他离那严谨远甚），而是如花花公子的头发。他让它长到成为重担，压在他身上；只要能忍，他便不肯剪；正如骄傲不畏寒，也不畏热，那滋养并满足骄傲的东西，再不舒服也不埋怨。他在一定时候剪发时，为了夸耀还把它称了，要叫人看见它胜过别人多少；重二百舍客勒——有人折合英制三磅二盎司；加上膏油和粉（约瑟夫说那时流行用金粉），帕特里克主教以为这样的重量并不足为奇。这极好的头发却……
英文原文
Absalom's Recalled (1029 BC)
²¹ And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
²² And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.
²³ So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
²⁴ And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.
²⁵ But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.
²⁶ And when he polled his head, (for it was at every year's end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight.
²⁷ And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.
Observe here, I. Orders given for the bringing back of Absalom. The errand on which the woman came to David was so agreeable, and her management of it so very ingenious and surprising, that he was brought into a peculiarly kind humour: Go (says he to Joab), bring the young man Absalom again, 2Sa 14:21. He was himself inclined to favour him, yet, for the honour of his justice, he would not do it but upon intercession made for him, which may illustrate the methods of divine grace. It is true God has thought of compassion towards poor sinners, not willing that any should perish, yet he is reconciled to them through a Mediator, who intercedes with him on their behalf, and to whom he has given these orders, Go, bring them again. God was in Christ reconciling the world to himself, and he came to this land of our banishment to bring us to God. Joab, having received these orders, 1. Returns thanks to the king for doing him the honour to employ him in an affair so universally grateful, 2Sa 14:22. Joab took it as a kindness to himself, and (some think) as an indication that he would never call him to an account for the murder he had been guilty of. But, if he meant so, he was mistaken, as we shall find, 1Ki 2:5,6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, 2Sa 14:23. I see not how David can be justified in suspending the execution of the ancient law (Ge 9:6), Whoso sheds man's blood, by man shall his blood be shed, in which a righteous magistrate ought not to acknowledge even his brethren, or know his own children. God's laws were never designed to be like cobwebs, which catch the little flies, but suffer the great ones to break through. God justly made Absalom, whom his foolish pity spared, a scourge to him. But, though he allowed him to return to his own house, he forbade him the court, and would not see him himself, 2Sa 14:24. He put him under this interdict, (1.) For his own honour, that he might not seem to countenance so great a criminal, nor to forgive him too easily. (2.) For Absalom's greater humiliation. Perhaps he had heard something of his conduct when Joab went to fetch him, which gave him too much reason to think that he was not truly penitent; he therefore put him under this mark of his displeasure, that he might be awakened to a sight of his sin and to sorrow for it, and might make his peace with God, upon the first notice of which, no doubt, David would be forward to receive him again into his favour.
II. Occasion taken hence to give an account of Absalom. Nothing is said of his wisdom and piety. Though he was the son of such a devout father, we read nothing of his devotion. Parents cannot give grace to their children, though they give them ever so good an education. All that is here said of him is, 1. That he was a very handsome man; there was not his equal in all Israel for beauty, (2Sa 14:25), a poor commendation for a man that had nothing else in him valuable. Handsome are those that handsome do. Many a polluted deformed soul dwells in a fair and comely body; witness Absalom's, that was polluted with blood, and deformed with unnatural disaffection to his father and prince. In his body there was no blemish, but in his mind nothing but wounds and bruises. Perhaps his comeliness was one reason why his father was so fond of him and protected him from justice. Those have reason to fear affliction in their children who are better pleased with their beauty than with their virtue. 2. That he had a very fine head of hair. Whether it was the length, or colour, or extraordinary softness of it, something there was which made it very valuable and very much an ornament to him, 2Sa 14:26. This notice is taken of his hair, not as the hair of a Nazarite (he was far from that strictness), but as the hair of a beau. He let it grow till it was a burden to him, and was heavy on him, nor would he cut it as long as ever he could bear it; as pride feels no cold, so it feels no heat, and that which feeds and gratifies it is not complained of, though very uneasy. When he did poll it at certain times, for ostentation he had it weighed, that it might be seen how much it excelled other men's, and it weighed 200 shekels, which some reckon to be three pounds and two ounces of our weight; and with the oil and powder, especially if powdered (as Josephus says the fashion then was) with gold-dust, bishop Patrick thinks it is not at all incredible that it should weigh so much. This fine hair proved his halter, 2Sa 18:9. 3. That his family began to be built up. It is probable that it was a good while before he had a child; and then it was that, despairing of having one, he set up that pillar which is mentioned 2Sa 18:18, to bear up his name; but afterwards he had three sons and one daughter, 2Sa 14:27. Or perhaps these sons, while he was hatching his rebellion, were all cut off by the righteous hand of God, and thereupon he set up that monument.
28-33
Absalom's Return (1029 BC)
押沙龙归来（主前1029年）
²⁸ 于是押沙龙在耶路撒冷住了整整两年，没有见王的面。
²⁹ 押沙龙打发人去叫约押来，要托他去见王；约押却不肯来。第二次再叫人去，他仍不肯来。
³⁰ 所以押沙龙对仆人说：「看哪，约押的田与我的田相邻，他那里有大麦；你们去放火烧了。」押沙龙的仆人就去把那田烧了。
³¹ 约押便起来，到押沙龙家里，对他说：「你的仆人为什么放火烧我的田呢？」
³² 押沙龙回答约押说：「我打发人去叫你来，好托你去见王，说：『我为什么从基述回来呢？我若仍在那里倒好。』现在求你让我见王的面；我若有罪，任凭王杀我。」
³³ 于是约押去见王，将这话奏告王；王便叫押沙龙来。押沙龙来见王，在王面前脸伏于地叩拜；王就与押沙龙亲嘴。
押沙龙从他岳父那里被放逐三年，又在自家被宽限软禁两年，这两样待遇都比他所该得的优厚；然而他的灵仍未谦卑，他的骄傲仍未受对付，他非但不因性命得保而感恩，反而因未恢复朝廷一切职位而自以为受了莫大的冤屈。他若真心为罪悔改，远离宫廷的浮华，独居幽处自己的家中——尤其是在耶路撒冷这圣城之中——必是令他十分惬意之事。一个杀人者若必须活着，就让他永远作隐修者吧。但押沙龙受不了这种既合理又温和的克己。他渴望见王的面，表面上是因他爱父王，实际上是因为他要找个机会颠覆他。他在与父王和好之前，无法加害于他；因此，这是他图谋的第一个步骤；这条蛇若不被父亲怀抱温暖，就再不能螫人。他得到这一点，并非借着假装顺服和应许改过，而是（你想得到吗？）借着侮辱与伤害。1. 他借着对约押的傲慢态度，迫使约押为他居间调停。他一再打发人去叫约押来与他说话，因为他不敢去见约押；约押却不肯来（撒下14:29），也许是因为押沙龙没有如约押所认为的那样，对领他回耶路撒冷的恩情表示应有的感激——骄傲的人把人所尽的每一项服侍都当作理所当然的债务。人本以为押沙龙既处于如此境况，当派人向约押致以亲切的问候，并送上厚礼：朝臣们都期待尊荣的馈赠。然而他不但不这样行，反而吩咐仆人去放火烧约押的麦田（撒下14:30）——再恶毒不过的事。参孙想不出比这更大的恶事来对付非利士人。押沙龙竟然以为，借着加害约押，便能促使约押施恩于他；或者借着显出自己如此恶毒、性情败坏、如此与公众利益为敌——因为那火可能蔓延到别人的麦田——便能博得君王或百姓的恩宠，岂不奇怪。然而借着这手段，他果然把约押招到跟前（撒下14:31）。神也如此借着患难，把那些远远躲避他的人招到自己面前。押沙龙按律法当作出赔还（出22:6），但我们既未看见他提出，也未看见约押索要。约押（也许）认为自己拒绝前去与他说话无可辩护；因此押沙龙以为，他取此法招他前来，是无可指责的。如今约押（也许被押沙龙出人意料的胆大与狂暴所惊吓，又担心押沙龙已在百姓中树立了足以庇护他作最放肆之事的势力——否则他绝不敢行这事）不但忍下了这伤害，还替他去见王。请看有人能借着威吓和蛮横行事成就何等的事。2. 他借着对王的傲慢传话（我只能这样称呼），重新得着了朝廷的职位，得以见王的面，即成为枢密顾问（斯1:14）。（1）他的传话傲慢专横，极不合乎为人子、为人臣之身份（撒下14:32）。他轻看了那召他离被流放、把他带回本家、又安置在耶路撒冷的恩情：「我为什么从基述回来呢？」他否认自己那众所周知的罪行，不肯承认自己有任何过犯，暗示自己所受的责备乃是不公。他蔑视王的公义：「他若下得了手，就让他杀我吧」，因为他知道王太爱他，下不了这手。（2）然而借着这传话，他竟达到了目的（撒下14:33）。大卫对他的深爱，竟将这一切曲解为对父亲极大的敬重、对其恩宠的恳切渴慕，而其实远非如此！请看智慧良善之人，是何等容易被存心不良的儿女所欺蒙，尤其是当他们盲目溺爱之时。押沙龙以身体的姿态表明他对父亲的顺服：「他脸伏于地叩拜」；大卫则以一吻封缄他的赦免。一位父亲的慈肠既能使他与一个不悔改的儿子和好，悔改的罪人难道还要怀疑那「怜悯之父」的同情吗？以法莲若自哀自怜，神便快快怜恤他，用尽一切慈父般温柔的言辞待他：「他是我亲爱的儿子，是可喜悦的孩子」（耶31:20）。
英文原文
Absalom's Return (1029 BC)
²⁸ So Absalom dwelt two full years in Jerusalem, and saw not the king's face.
²⁹ Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.
³⁰ Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire.
³¹ Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?
³² And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me.
³³ So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.
Three years Absalom had been an exile from his father-in-law, and now two years a prisoner at large in his own house, and, in both, better dealt with than he deserved; yet his spirit was still unhumbled, his pride unmortified, and, instead of being thankful that his life is spared, he thinks himself sorely wronged that he is not restored to all his places at court. Had he truly repented of his sin, his distance from the gaieties of the court, and his solitude and retirement in his own house, especially being in Jerusalem the holy city, would have been very agreeable to him. If a murderer must live, yet let him be for ever a recluse. But Absalom could not bear this just and gentle mortification. He longed to see the king's face, pretending it was because he loved him, but really because he wanted an opportunity to supplant him. He cannot do his father a mischief till he is reconciled to him; this therefore is the first branch of his plot; this snake cannot sting again till he be warmed in his father's bosom. He gained this point, not by pretended submissions and promises of reformation, but (would you think it?) by insults and injuries. 1. By his insolent carriage towards Joab, he brought him to mediate for him. Once and again he sent to Joab to come and speak with him, for he durst not go to him; but Joab would not come (2Sa 14:29), probably because Absalom had not owned the kindness he had done him in bringing him to Jerusalem so gratefully as he thought he should have done; proud men take every service done them for a debt. One would think that a person in Absalom's circumstances should have sent to Joab a kindly message, and offered him a large gratuity: courtiers expect noble presents. But, instead of this, he bids his servants set Joab's corn-fields on fire (2Sa 14:30), as spiteful a thing as he could do. Samson could not think of a greater injury to do the Philistines than this. Strange that Absalom should think, by doing Joab a mischief, to prevail with him to do him a kindness, or to recommend himself to the favour of his prince or people by showing himself so very malicious and ill-natured, and such an enemy to the public good, for the fire might spread to the corn of others. Yet by this means he brings Joab to him, 2Sa 14:31. Thus God, by afflictions, brings those to him that kept at a distance from him. Absalom was obliged by the law to make restitution (Ex 22:6), yet we do not find either that he offered it or that Joab demanded it. Joab (it might be) thought he could not justify his refusal to go and speak with him; and therefore Absalom thought he could justify his taking this way to fetch him. And now Joab (perhaps frightened at the surprising boldness and fury of Absalom, and apprehensive that he had made an interest in the people strong enough to bear him out in doing the most daring things, else he would never have done this) not only puts up with this injury, but goes on his errand to the king. See what some men can do by threats, and carrying things with a high hand. 2. By his insolent message (for I can call it no better) to the king, he recovered his place at court, to see the king's face, that is, to become a privy counsellor, Es 1:14. (1.) His message was haughty and imperious, and very unbecoming either a son or a subject, 2Sa 14:32. He undervalued the favour that had been shown him in recalling him from banishment, and restoring him to his own house, and that in Jerusalem: Wherefore have I come from Geshur? He denies his own crimes, though most notorious, and will not own that there was any iniquity in him, insinuating that therefore he had been wronged in the rebuke he had been under. He defies the king's justice: "Let him kill me, if he can find in his heart," knowing he loved him too well to do it. (2.) Yet with this message he carried his point, 2Sa 14:33. David's strong affection for him construed all this to be the language of a great respect to his father, and an earnest desire of his favour, when alas! it was far otherwise. See how easily wise and good men may be imposed upon by their own children that design ill, especially when they are blindly fond of them. Absalom, by the posture of his body, testified his submission to his father: He bowed himself on his face to the ground; and David, with a kiss, sealed his pardon. 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 kind expressions of a fatherly tenderness: He is a dear son, a pleasant child, Jer 31:20.
上一章记载了押沙龙如何使自己脱离了父王的庇护与恩宠，沦为流亡在外、被放逐通缉之人；本章则记下了为使父子重归和好所用的种种手段，以及最终如何成就此事。此处之所以记录下来，是为显明大卫在宽恕他、纵容他行恶这事上的愚昧——正因如此，他不久后便遭到押沙龙悖逆叛变的严厉惩罚。I. 约押借着将一桩虚构的案件（如法学者所言）呈到大卫面前审理——即提哥亚穷寡妇之案——从他那里获得了一项原则性的裁断：在某些情形下，处死杀人犯可以暂缓执行，撒下 14:1-20。II. 借着应用这一裁断，约押从大卫那里获准将押沙龙接回耶路撒冷，但押沙龙仍被禁止朝见，撒下 14:21-24。III. 在记述了押沙龙其人与其家眷之后，经文告诉我们：约押最终如何将押沙龙引见入王面前，王也彻底与他修好和好，撒下 14:25-33。