2 Samuel 14:21-33

Imperfect reconciliation.

The facts are:

1 . David, referring to the promise he had made, sends Joab to bring Absalom from Geshur, Joab expressing in lowly form his thanks for the king's gracious attention to his request.

2 . On Absalom's return he is ordered to abide in his own house, and not to see the king's face.

3 . The personal beauty of Absalom is famous throughout Israel, and of his four children the only daughter is also reputed to be fair.

4 . For two years Absalom remains in Jerusalem without seeing the king, whereupon he becomes dissatisfied, and sends to Joab, hoping, to send him to the king.

5 . Joab, for some unexpressed reason, declines to give heed to the message, and, as a consequence, Absalom orders his field of barley to be burnt.

6 . This event bringing Joab to him, Absalom remonstrates with the king through him against this semi-imprisonment, and demands to see the king.

7 . The king yielding to the request, Absalom presents himself, and receives his father's kiss. Whatever may have been the secret causes operating on both sides, the course of the narrative clearly shows us that, although Joab seemed to have gained his point through the wise woman of Tekoah, yet the restoration of Absalom to his father's love and confidence was not perfect. There are, in the account here given of the relation of David to his son, illustrations of several important truths or recurring incidents of human life.

I. CONCESSIONS WITH RESERVATIONS . In the interview with Joab ( 2 Samuel 14:21 , 2 Samuel 14:22 ) David distinctly intimated to him that he had "done this thing"—consented to Absalom's return in consequence of having been caught within the coils of the parabolic pleadings of the wise woman whom he had employed for that purpose. Apart from the force of the argument, the king was no doubt willing in some degree to comply with the request of so influential a man, especially as he knew more of his own life than was comfortable to reflect upon. Joab regarded it as a work of special grace that his wishes were thus considered; and most probably he went to Geshur to fetch Absalom, with cheerful expectations of a speedy removal of family difficulties. But although the king kept the letter of his concession in Absalom's permitted return, it is evident that he either repented of his original decision or had made, when giving it, a private reservation that, though returned, he should not give him a hearty welcome. Both Joab and Absalom ( 2 Samuel 14:24 ) appear to have reported themselves at the king's house, in expectation of full restoration, for he "returned to his own house." Such concessions as this are valuable in so far as they confer privileges otherwise not attainable, but they lose much value in being extracted by pressure and especially by the reservation which becomes subsequently known. It had been well, perhaps, had conditions been stated from the first. If possible, our agreements and promises should be expressed in terms that cover all we think and intend. The mutual confidence of society depends on the cultivation of frankness and candour. The first inconvenience is the least. The promises of God are "yea and Amen." There is no disappointing reservation for us when we arrive at the palace of the great King.

II. EMBARRASSMENTS OF PATERNAL CONDUCT . Great consideration is due to David when we endeavour to form an estimate of his conduct. His position, brought on, it is true, by his own sad sin, was most perplexing. On the one side there was

Then on the other side there was

III. THE DISCIPLINE OF PARTIAL PRIVILEGE . It is a severe but wholesome discipline for Absalom to be kept two years without full restoration. Possibly David may have ascertained from others that his temper was not much improved, and that he did not show the signs of penitence or regret becoming one who looked for full restoration to paternal favour. Then, also, David could not but remember that, with his own restoration to God, there was attached a temporal chastisement, which, while it did not touch the reality of the Divine forgiveness, was designed for public good; and possibly he may have thought that the privilege of returning to Jerusalem only might be accepted as a sign of actual personal forgiveness, and at the same time put Absalom under wholesome restraints. This kind of discipline does exist in human affairs and in Church life. Children and men are caused to feel that some inconvenience has resulted from their conduct, even though they are no longer punished. In so far as we fall in with the natural or designed tendency of this discipline, we may turn its annoyances into a means of recovery from the moral failings which have been our bane.

IV. THE PERILS OF PERSONAL ATTRACTIONS . The beauty of Absalom is referred to in such a way as to suggest that he was not only aware of it, but that it exercised a fascinating influence over others, and tended to gather around him persons likely to be influenced by personal appearances, and therefore not the most helpful to one who needs the stimulus and support of high moral principles. Personal beauty is a gift of God, and, were not sin in the world as a disturbing element in the physical and moral development of the human race, the probability is that the average beauty of form and expression would equal or surpass what is now regarded as exceptional. Unfortunately, it is sometimes allied to a vain and frivolous spirit, and in that case it becomes a snare. There are instances in which beauty has been associated with the devout earnest spirit of religion, and has been made tributary to obtaining a hallowed influence over others. Special prayer and strong safeguards are required for our sons and daughters whoso personal attractions may lay them open to the flatteries and friendships of the unwise and unholy.

V. THE INTIMATIONS OF DANGEROUS TENDENCIES . It was natural for Absalom to be restless under the restraint of two years, though, had his spirit been very lowly and penitent, he would have kept it within due limits. The treatment of Joab was an intimation that the daring temper which slew Amnon was still there. He who could set a field of barley on fire in order to get his messages attended to was capable, unless the tendencies were checked, of producing a more serious conflagration. The presence within a young man of strong passions, a violent temper, a hatred of restraint or love of pleasure, is a sign of danger. It is in the nature of forces to work their way outward. If we say, "the child is father to the man," we may also say that the moral forces within are the creators of the life without. Unless strong counter-influences are brought to bear to neutralize their action or to extirpate them, they will gain power by being daily cherished, and a free, jovial, handsome Absalom may become the notorious rebel, whose hand turns against his own father. Human life exhibits such developments still. Young men should interrogate their own nature, and fairly face the moral dangers that may lie there, before their power renders introspection and suppression difficult if not impossible. Those who have charge of the young should note signs of struggling forces, and adapt the moral education according to the individual requirement.

HOMILIES BY B. DALE