2 Samuel 14
David Guzik · Citado em PreceptAustin
2 Samuel 14
Guzik has a nice summary of factors which made this woman’s appeal successful. She was a widow, which would invite sympathy. She lived at some distance from Jerusalem, which made it difficult to easily know or inquire of the facts of her case. She was old, which gave more dignity to her story. She wore the clothes of mourning to heighten the effect. She brought a case of family estrangement to David. She brought a case that was not too similar, lest it arouse David’s suspicions. 2 Samuel 14:12 Then the woman said, "Please let your maidservant speak a word to my lord the king." And he said, "Speak." Let: 1Sa 25:24 speak a word: Ge 18:27,32 44:18 Jer 12:1 speak: Ac 26:1 THE WOMAN'S REQUEST TO SPEAK A WORD Then the woman said, "Please let your maidservant speak a word to my lord the king." NET - "Please permit your servant to speak to my lord the king about another matter." The woman's (Joab's) trap having trapped it's victim, King David, she will now speak words that bring out the hidden meaning of the fictitious parable, much like Nathan did when he said "You are the man!" (2Sa 12:7+) just after King David had invoked the Name of the LORD ("as the LORD lives") as he had just done in the present parable (2Sa 12:5-6+). It is interesting that the woman's words echo those of Abigail (1Sa 25:24). And he said, "Speak." - The king grants permission commanding her to speak. Now the woman begins to reveal to David the real purpose in coming into his presence. 2 Samuel 14:13 The woman said, "Why then have you planned such a thing against the people of God? For in speaking this word the king is as one who is guilty, in that the king does not bring back his banished one. BGT 2 Samuel 14:13 καὶ εἶπεν ἡ γυνή ἵνα τί ἐλογίσω τοιοῦτο ἐπὶ λαὸν θεοῦ ἦ ἐκ στόματος τοῦ βασιλέως ὁ λόγος οὗτος ὡς πλημμέλεια τοῦ μὴ ἐπιστρέψαι τὸν βασιλέα τὸν ἐξωσμένον αὐτοῦ LXE 2 Samuel 14:13 And the woman said, Why hast thou devised this thing against the people of God? or is this word out of the king's mouth as a transgression, so that the king should not bring back his banished? KJV 2 Samuel 14:13 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. NET 2 Samuel 14:13 The woman said, "Why have you devised something like this against God's people? When the king speaks in this fashion, he makes himself guilty, for the king has not brought back the one he has banished. CSB 2 Samuel 14:13 The woman asked, "Why have you devised something similar against the people of God? When the king spoke as he did about this matter, he has pronounced his own guilt. The king has not brought back his own banished one. ESV 2 Samuel 14:13 And the woman said, "Why then have you planned such a thing against the people of God? For in giving this decision the king convicts himself, inasmuch as the king does not bring his banished one home again. NIV 2 Samuel 14:13 The woman said, "Why then have you devised a thing like this against the people of God? When the king says this, does he not convict himself, for the king has not brought back his banished son? NLT 2 Samuel 14:13 She replied, "Why don't you do as much for the people of God as you have promised to do for me? You have convicted yourself in making this decision, because you have refused to bring home your own banished son. NRS 2 Samuel 14:13 The woman said, "Why then have you planned such a thing against the people of God? For in giving this decision the king convicts himself, inasmuch as the king does not bring his banished one home again. NJB 2 Samuel 14:13 The woman said, 'Why then has the king, who by giving this verdict has condemned himself, conceived the idea, against God's people's interests, of not bringing home the son whom he has banished? Why then: 2Sa 12:7 1Ki 20:40-42 Lu 7:42-44 people: 2Sa 7:8 Jdg 20:2 in that the king: 2Sa 13:37,38 SHE PRESSES HOME THE APPLICATION TO ABSALOM The woman said, "Why then have you planned (devised) such a thing (something similar or like this) against the people of God? For in speaking this word the king is as one who is guilty, in that the king does not bring back his banished one. NLT - "Why don't you do as much for the people of God as you have promised to do for me? You have convicted yourself in making this decision, because you have refused to bring home your own banished son." (2Sa 14:13NLT) The woman applied the principle of David's judgment in her case to his own situation with Absalom. Just as her fictitious son had murdered her other son and was guilty, so too was David's son Absalom guilty of murdering his other son Amnon. To make such an accusation, even though true, would have taken courage, because kings in the ancient near east could call for a person's head for the smallest of offenses. She had to wonder, would David be offended by this confrontative query? Anderson paraphrases it - David, why is it that you’ve worked out this situation against the people of God for the protection of my son, and do you not convict yourself, for you have not made arrangements to bring back your own banished son? I am sure that David now recalls the encounter with Nathan when, after telling the parable, he makes it personal by saying to David, “You are the man.” 2 Samuel 14:14 "For we will surely die and are like water spilled on the ground which cannot be gathered up again. Yet God does not take away life, but plans ways so that the banished one will not be cast out from him. we will surely die 2Sa 11:25 Job 30:23 34:15 Ps 90:3,10 Ec 3:19,20 9:5 Heb 9:27 water: Job 14:7-12,14 Ps 22:14 79:3 Yet God does not take away life. God. De 10:17 Job 34:19 Mt 22:16 Ac 10:34 Ro 2:11 1Pe 1:17 plans ways: Ex 21:13 Lev 26:40 Nu 35:15,25,28 Isa 50:1,2 BREVITY OF LIFE CALLS FOR DAVID'S MERCY ON ABSALOM For - Term of explanation. The wise woman adds substance to her question by giving a general explanation about all of our lives. We will surely die and are like water spilled on the ground which cannot be gathered up again - NLT = "All of us must die eventually. Our lives are like water spilled out on the ground, which cannot be gathered up again." She is speaking metaphorically of death. One implication of this true statement is that life is short, for when you die it is over. So don't waste the precious moments you have in your life. THOUGHT - This is a good thought for all of us to ponder. Redeem the time, for the days are evil (Eph 5:16+). Adoniram Judson once wrote "A life once spent is irrevocable. It will remain to be contemplated through eternity… If it has been a useless life, it can never be improved. Such will stand forever and ever. The same may be said of each day. When it is once past, it is gone forever. All the marks which we put upon it, it will exhibit forever… Each day will not only be a witness of our conduct, but will affect our everlasting destiny (Note: Not in loss of salvation but of rewards - cp 1Co 3:11-15+, Jn 15:5, 2Co 5:10+, cf 1Ti 4:7, 8+). No day will lose its share of influence in determining where shall be our seat in heaven. How shall we then wish to see each day marked with usefulness! It will then be too late to mend its appearance. It is too late to mend the days that are past. The future is in our power. Let us, then, each morning, resolve to send the day into eternity in such a garb as we shall wish it to wear forever. And at night let us reflect that one more day is irrevocably gone, indelibly marked." (See page 33-34 of A memoir of the life and labors of the Rev. Adoniram Judson) Yet God does not take away life - NLT = God does not just sweep life away". She alludes to God's great mercy in not killing all of us, for we all sin and all deserve death, not life. David of all people would fully grasp this attribute of God, for he had personally experienced His great mercy in that Nathan (speaking for God) told him he would not die (2Sa 12:13+). THOUGHT - Make things right before it’s too late. We are all going to die, and then it will be too late to be reconciled to people. Don’t let it your pride stand in the way of making things right. Her point is basically that David ought to show his own son the same compassion that he has shown towards this woman’s son (if she has one). (Rich Cathers) But - Another glorious term of contrast, this one reversing direction for death to life! Plans ways so that the banished one will not be cast out from him (NET - to be restored, CSB - so that the banished one from Him does not remain banished, ESV - so that a banished person may not remain estranged from him.) - NLT = "Instead, he devises ways to bring us back when we have been separated from him." Sin separates, but God in His grace has a way of restoring us. He punishes sin, to be sure, but He also seeks for ways to reconcile sinners with Himself. Is this a veiled allusion to the complete and final atonement of the Cross of Christ? Even if that is not what she was alluding to, it is what we in retrospect know as the only way sinful men can be restored to fellowship with our King, the Holy God. Of course, her desire (via Joab) is that Absalom would be restored to relationship with King David. The king cannot restore Amnon to life, and neither must he kill the guilty Absalom, but must recall his banished son. Don Anderson - In order to persuade the king to forgive, the crafty woman reminds him of the brevity of human life and of the mercy of God. We must all die, and when dead our life irrevocably gone. God does not act like this. He does not deprive the sinner of life but is merciful and does not cast off forever. How powerful is this message as David realizes that on the human plane he certainly is not acting like God has acted toward him on the vertical plane and forgiving he and Bathsheba and restoring them to fellowship with himself as soon as David expresses repentance. Believer's Study Bible - This crafty woman recruited by Joab provided a superb analysis of the brevity of life and the finality of death, representing life as water poured out on the ground. She also reminded David of God's mercies, which caused God to develop means for the restoration of errant and wayward men. The idea is that the brevity of life makes it important for David to exercise mercy. F B
2 Samuel 14
Guzik - This was an awkward and dangerous half-reconciliation between father and son that went on for two years. QUESTION: What does the Bible say about being passive-aggressive? - ANSWER: A passive-aggressive person is one who appears to comply with a request but actually resists in subtle ways. The resistance can range from pouting to delayed vindictiveness. We all exhibit passive-aggressive behaviors at some point, usually as children when it was not safe to openly rebel. However, as we mature, we should be learning healthier behaviors such as setting boundaries and expressing disagreements more openly. The Bible does not use the term passive-aggression, but it does give us character sketches of people who exhibited passive-aggressive traits and the results of that behavior. King David’s son Absalom is an example of a passive-aggressive person (2 Samuel 14:28–33). After Absalom had murdered his brother Amnon (2 Samuel 13:20), David banished him from the kingdom. Even when he was allowed to return, David refused to have anything to do with him. But Absalom was full of pride and hated his father. He summoned Joab, the commander of David’s armies, to send a message to David. When Joab twice refused the summons, Absalom set fire to his crops in the field. He then began plotting to take the kingdom from his father, but he did so by feigning compassion and concern for the citizenry. He hinted that his father was not attending to the needs of the people, and that, if crowned king, he, Absalom, would see that their needs were met. Absalom’s plan was working, and “he stole the hearts of the people of Israel” (2 Samuel 15:6). Passive-aggressive people are possibly more dangerous than openly aggressive ones because we don’t see the attack coming. King Ahab of Israel demonstrated passive-aggressive behavior when he coveted the vineyard of a neighbor and was denied its purchase (1 Kings 21:1–4). His response to being denied what he wanted was to sulk and pout and refuse to eat. His passive-aggressive actions prompted his wicked wife Jezebel to concoct a scheme to kill Naboth, the vineyard owner, and give her husband the land. She lied, forged her husband’s signature, and slandered the innocent Naboth, leading to his public execution. The Lord immediately sent Elijah the prophet to proclaim to Ahab that God had seen all that happened and that Ahab’s death would soon follow Naboth’s (1 Kings 21:17–22). It was Ahab’s passive-aggressive behavior that had begun the disastrous chain of events. Passive-aggressive speech and behavior are cowardly ways of avoiding conflict. By pretending to be pleasant while inwardly seething with resentment, we fool ourselves into thinking we are peacemakers practicing self-control. In truth, we are communicating contempt and disapproval without having the courage to openly say so. An ancient Chinese proverb defines passive-aggression like this: “Behind the smile, a hidden knife!” Social media has turned passive-aggression into an art form. We all know what it means when we are “unfriended,” “unfollowed,” or blocked. Some find it easier to vent their frustrations on social media than have a private conversation with someone who has offended them. However, what begins as passive-aggression can quickly mushroom into online bullying. The internet and the proliferation of smartphones have created dozens of ways for passive-aggressive people to exact revenge from behind the relative safety of a screen. Whether spoken, acted, or typed, passive-aggressive responses are harmful and dishonest. We are pretending to be unoffended while secretly planning ways to get even. Leviticus 19:17 says, “Do not harbor hatred against your brother. Rebuke your neighbor directly, and you will not incur guilt because of him.” The Bible instructs us to confront sin in a loving and humble way, taking someone with us if the offender will not listen (Matthew 18:15–17). We are to be ready to forgive and restore when someone repents (Luke 17:3). Passive-aggression bypasses those critical steps in a relationship and goes directly to judgment (John 7:24). Rather than openly confront the wrong and offer an opportunity to clear the air, passive-aggressive people slide silently into the judge’s seat and devise subtle ways to get even. Passive-aggressive traits are often so well-concealed that we are not even aware of them. We can identify behaviors that may suggest we are being passive-aggressive by asking ourselves a few questions: 1. Do I imply guilt when someone has something I can’t have? Example: “I love your dress. I wish I could afford something like that, but I have to take care of my mother.” 2. Do I give backhanded compliments to mask my jealousy? Example: “Oh, your new house is cute—for a starter home.” 3. Do I make a point to ignore or behave coldly toward someone with whom I’ve disagreed? Example: The person strikes up a conversation, but I keep checking my phone or glancing over the person’s shoulder. 4. Do I gossip about someone rather than address that person directly? Example: James was confused when he did not get the promotion he was promised. But rather than confronting the boss about it, he started rumors that the boss was dishonest. 5. Do I try to sabotage someone else’s success when he or she has offended me? Example: “Oh, I know you’re on a diet, but I couldn’t resist blowing my paycheck on this cake for you.” 6. Do I keep score and make certain that slights and snubs are kept even? Example: Sue did not invite me to her last dinner, so I send my party invitations to everyone in the office but her. 7. Do I hide behind vague comments on social media, geared toward embarrassing, shaming, or exposing someone whom I have not addressed face to face? Example: John posts on Facebook, “Some people need to learn that friendship is more than asking for bail money.” Keeping Jesus’ Golden Rule would obliterate passive-aggression (Matthew 7:12). We are to treat others the way we want them to treat us, not the way they have already treated us. Regardless of how someone else acts, we are to respond with kindness, patience, and forgiveness (Ephesians 4:31–32). When we stand before God one day, He will not ask us how we were treated, but how we treated others (Romans 14:12). With His help, we can recognize our own passive-aggressive tendencies and replace them with the fruit of the Spirit (Galatians 5:22–25).Gotquestions.org (Bolding added) 2 Samuel 14:29 Then Absalom sent for Joab, to send him to the king, but he would not come to him. So he sent again a second time, but he would not come. , but Joab refused to come. Absalom sent for him a second time, but again Joab refused to come. but he would: 2Sa 14:30,31 Es 1:12 Mt 22:3 ABSALOM DOUBLE DISS BY JOAB Then - Marks progression in the storyline. This is 3 years after Absalom's return from exile. Absalom sent for Joab, to send him to the king - NLT - Then Absalom sent for Joab to ask him to intercede for him But he would not come to him. So he sent again a second time, but he would not come - Joab's double "diss." This is odd because David is 3 years older and Absalom is 3 years closer to becoming the next king of Israel. And Joab is the one who had orchestrated the old wise widow's tale to coerce the king to bring Absalom from exile in Geshur! 2 Samuel 14:30 Therefore he said to his servants, "See, Joab's field is next to mine, and he has barley there; go and set it on fire." So Absalom's servants set the field on fire. go and set: 2Sa 13:28,29 Jdg 15:4,5 Absalom's: 1Ki 21:9-14 2Ki 9:33 10:6,7 Setting a Fire Under Joab (So to Speak)! ABSALOM'S REVENGE WHEN JOAB DISSES HIM! Therefore - Term of conclusion. Joab's double "diss" of Absalom would reap a destructive deed by Absalom. he said to his servants, "See, Joab's field is next to mine, and he has barley there; go and set it on fire." So Absalom's servants set the field on fire - This is one way to force a face to face conversation -- create a confrontation! Absalom's command carries significant weight, even when it potentially could cause trouble to the servants for committing this evil deed. Setting a person's field ablaze is certainly one way to get person's attention! But it is not the best way! Absalom shows here his lack of wisdom (wise living)! Sometimes God gets our attention by setting our “barley field” on fire! -- David Guzik 2 Samuel 14:31 Then Joab arose, came to Absalom at his house and said to him, "Why have your servants set my field on fire?" Related Passage: Exodus 22:6 “If a fire breaks out and spreads to thorn bushes, so that stacked grain or the standing grain or the field itself is consumed, he who started the fire shall surely make restitution. ABSALOM LIGHTS A FIRE UNDER JOAB! To light a fire under someone means to stimulate them to work or act more quickly or enthusiastically! Referring to a time when, if chimney sweeps were afraid to ascend a chimney, the fire would be lit under them in order to motivate them to climb to the top. J D Greear - David may not have much cared to reconcile with his son, but at this point Joab has been given renewed motivation. Joab becomes, once again, the primary agent attempting to get David and Absalom to settle their feud. Joab is able to get Absalom back into King David’s presence, but all is not well in Jerusalem. Like most dysfunctional families these two never address the five years of silence or the heinous acts that precipitated them. They gloss over the deeper issues—a tactic that never ends well. David, for his part, should have known better. His failure to address Tamar’s rape enraged Absalom to begin with. Now he is confronted with the same hotheaded son, a son who is still seething and liable to do tremendous violence. But David’s response is the same. Sadly so is Absalom’s. (Exalting Jesus in 1 & 2 Samuel) Then - This marks progress (is this really "progress"?) in the narrative, from a fiery field to a "fiery" confrontation. Joab arose, came to Absalom at his house and said to him, "Why have your servants set my field on fire - Joab's question is reasonable but he is astute and surely has some clue that his double "diss" was the culprit. Joab knew that according to Ex 22:6 Absalom must make restitution. 2 Samuel 14:32 Absalom answered Joab, "Behold, I sent for you, saying, 'Come here, that I may send you to the king, to say, "Why have I come from Geshur? It would be better for me still to be there." ' Now therefore, let me see the king's face, and if there is iniquity in me, let him put me to death." NLT - And Absalom replied, "Because I wanted you to ask the king why he brought me back from Geshur if he didn't intend to see me. I might as well have stayed there. Let me see the king; if he finds me guilty of anything, then let him execute me." it had been: Ex 14:12 16:3 17:3 if there: Ge 3:12 1Sa 15:13 Ps 36:2 Pr 28:13 Jer 2:22,23 8:12 Mt 25:44 Ro 3:19 ABSALOM'S REPLY TO JOAB Absalom answered Joab, "Behold, I sent for you, saying, 'Come here, that I may send you to the king, to say, "Why have I come from Geshur? It would be better for me still to be there." Absalom's logic is not wrong. Joab was in the wrong. But Joab's two wrongs (double "diss") did not make Absalom's action right! Now therefore, let me see the king's face, and if there is iniquity in me, let him put me to death." - In his bravado, he is willing to risk his life to see the king. He surely knows the king would not truly put him to death. He knows that his father is soft on sin in his own children, as evidenced by his failure to punish Amnon appropriately. Absalom knows the law that in fact his iniquity (murder of Amnon) did warrant a death sentence from king David, something he is sure David would never command. In any event, he wants to bring the matter of Amnon's death to a head by meeting with David. Guzik on if there is iniquity in me, let him put me to death - This statement reflects Absalom’s sense that he was fully justified in what he did. Devotional on BURNING BARLEY FIELDS by David Guzik - Here are two points of application from this Old Testament passage. First, in many ways Absalom is a good picture of our modern age. Absalom was amoral – he simply didn’t care about morality. Absalom was a great pragmatist – someone who believes that if something works, it is right. For the pragmatist, right and wrong are that easy – if burning Joab’s field gets Joab’s attention, then do it. It is good because it works. It seems that in many ways modern culture (and the modern church) has warmly embraced pragmatism. We simply look to what works – especially, what works for us – and we call that good. (ED COMMENT - SOUNDS LIKE Jdg 21:25+! OR "THE END JUSTIFIES THE MEANS") Success is the ultimate good, and everything serves success. If you have to lie or cheat to succeed, then go ahead and do it. From the political lie to corrupt corporate accounting, pragmatism seems to rule. Yet we know that God cares about more than immediate success. God cares about the heart, and can use even – perhaps especially use – our weakness and failure. Think about the difference in heart between Absalom and the Prodigal Son of Jesus’ parable (Luke 15:11-32+). The Prodigal Son came back humble and repentant. Absalom came back burning Joab’s fields. How we do things matters to God, not only the end results. Second, we can see another angle of application in this picture. We know that sometimes God gets our attention by setting our “barley field” on fire. We can picture God trying to get our attention just as Absalom tried to get Joab’s attention. Joab kept putting Absalom off – until the barley field was burned. Then Absalom had Joab’s full attention. Yet we should not think that God is amoral in this – there are many differences between the two situations. Most notably, Joab’s barley field belonged to Joab and not to Absalom. Yet God has a claim to everything we are and everything we have. If He “burns our barley field” He has a right to – since it ultimately belongs to Him anyway. If your barley field is smoldering, maybe a loving God is requesting your full attention. The sooner you give it to Him, the better it will be for everyone. 2 Samuel 14:33 So when Joab came to the king and told him, he called for Absalom. Thus he came to the king and prostrated himself on his face to the ground before the king, and the king kissed Absalom. kissed Absalom: Ge 27:26 33:4 45:15 Lu 15:20 Related Passage: Luke 15:20+ “So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. Joab brings Absalom to David DAVID CALLS FOR AND KISSES ABSALOM It would be very difficult to imagine the emotional upheaval in Absalom’s heart to know that he’s been brought back to the city of Jerusalem and to his house, and yet he has not been restored and welcomed by his father. He still has to live day after day with the reality of rejection on the part of his father the king. Things will never really be right between Absalom and his father. And when they finally do come together here in this last verse, it’s sort of a nice ritual but there is not a forgiving spirit. So when Joab came to the king and told him, he called for Absalom - After 3 years of estrangement, at the initiation of Absalom, not David, David called for his son. Note the difference between David's actions that of the prodigal's father in Lk 15:20+. Thus he came to the king and prostrated himself on his face to the ground before the king, and the king kissed Absalom - Absalom is bowing on the outside but is not bowing where it is really important, on the inside! It took five years (3 in Geshur and 2 in Jerusalem) for David to restore Absalom to court privileges. David's kiss however seems almost perfunctory (superficial), but it was a way to signify David's judicial forgiveness of Absalom. However, one kingly kiss would not heal wounds that had been festering from 5 years of broken relationship! As the story unfolds, a lot of festering had occurred in the heart of Absalom for those 5 years and the corrupt fruit of those emotions would not prove to be pretty! While both men had faults, David as the king who should have been the initiator of reconciliation, was in effect sowing seeds to the flesh and from his flesh would reap corruption! THOUGHT - What kind of seeds are you sowing in your relationships (spouse, children, family, co-workers)? Paul's principle of sowing and reaping is applicable to all of us (Galatians 6:7-8+). Ask God to search your heart and see if you have any hurtful ways and ask Him to show you and remove them (Ps 139:23-24+). Life is too short to hold grudges that fracture relationships between those who once you were close to! Guzik - Absalom outwardly submits to David, but David’s two-year refusal to reconcile left a legacy of bitterness in Absalom that turned out badly for David, for Absalom, and for Israel....David offered Absalom forgiveness without any repentance or resolution of the wrong. In personal relationships, it is often a sign of love and graciousness to overlook a wrong. Proverbs 10:12 says, Hatred stirs up strife, but love covers all sins. But as king of Israel, this was more than a personal matter with David. He was the “chief judge” of Israel and David excused and overlooked Absalom’s obvious crimes. Anderson - We see Absalom as he lies down on the ground before the king and the king kisses him. Maybe this impresses you but it sure doesn’t do much for me in the light of a reunion of father and son. The king leaned over and kissed him, and that was it. It’s a formal nicety but there was not forgiveness and Absalom knew it. Partial forgiveness leads only to BONDAGE AND BITTERNESS ! Laney adds that “after living in Jerusalem two full years, he was restored to favor with David, but the seed of bitterness had been sown; and for two years Absalom had nourished it in the anger of his heart. The seed would soon bear the fruit of conspiracy and rebellion against his father David. Being shunned by David for two full years in Jerusalem caused Absalom to grow bitter. That bitter resentment eventuated in rebellion against his father the king.”(Borrow First and Second Samuel ) J.