The Pulpit Commentary — 2 Samuel — Section 345

When, hy complicit_v with David's sin (eh. xi. 17), he advanced hiR own a.mbiti,m by g&ining power over David, be had an idea tba.t the country would be the Rtronger for king and general to be of one mind. His sending for David to conquer Rabbah (eh. xii. 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 be foresaw that, as Absalom was now the eldest son, he might possibly come to the throne, and hence it was important to secure bis favour by being the instrument of procuring bis recall; at the same time, he saw it would be better for king and people that this family qu&rrel should be adjusted. 'fhere is no astuteness in pure benevolence, and there is no pure benevolence in astute- ne~s. 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 benavolence. These children of the world a.re certainly wise in their generation (Luke xvi. 8). IV. THERE IS A SPECIAL KNOWLEDGE OF HUMAN NATURE, AND OF THE MEA)s"S OF ACTING ON IT. Joab knew men-their foibles and their.strength. He bad acquired that kind of penetration which comes of having much to do with men of divers tempera- ments and preferences. He knew how to touch David's natural ambition at Rabbnh (eh. xii. 28-30). He understood how he would feign displeasure and sorrow at the assault which brought a.bout the death of Uriah, and how the courtiers could be put c,lf suspicion (eh. xii. 20, 21). He knew that a story appealing to generous, magnanimous feelings would be sure to touch the king's heart (ver. 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 them- selves 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 some- times passes for Christian guilelessness; it may even seem, in some cases, to savour of cunning; but there a.re instances in which it combines the wisdom of the serpent and the harmlessness of the dove. The Apostle Paul was certainly a.n 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 ii. 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 cunr.ing 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-pa.rabies, or direct argument, to bring others to act in accordance with the will of God. 6. 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. '.l'o gain her point, she proceeded from the a.~sumption of his natural sympathy with a distressed widow up to the over- whelming 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 ~as "in the field," but there may have beeu antecedents which led to that mortal conflict; and, so far as concerned the sons of David, it was to nil intents and purposes a family quarrel, brought on by  THE SECOND BOOK OF SAMUEL. [en. xrv. l-33,