The Pulpit Commentary — 2 Samuel — Section 437

life of Abee.lorn, solely because of the king's commandment (vers. 5, 12, 13). The question of the prudence or imprudence of the a.et we.e not for a moment entertained. Obedience to the royal nuthority was the prime duty. This belief was the govern- ing rule of conduct. No imaginary advantage to Israel, no example or persuasion of a grent general, could turn the man from this fixed principle. On the other hand, ,Joe.b swept aside e.ll such forceful pressure of supreme obligation to the royal will, because his conduct was governed, in this case at least, by a worldly wisdom, a consideration of what seemed to himself to be the best thing to do-a policy of expediency. There was a general admission of the existence and value of what the countryman regarded as primary principles of conduct on the part of subjects; but theory was good for theorists, and J oab was a man of deeds when matters were urgent I These men certainly repre- sent two classes-those who accept first principles of obligation, primary conceptions of duty as lying at the very be.sis of society and of the individual life ; and those who, while formally admitting the existence and propriety of such principles, nevertheless set them aside whenever, for prudential reasons, they think it well to do so. There a.re such primary principles: in government, the law of the ruler is supreme; in the family, e.g., the expressed will of the father is binding; in matters of religion, e.g., God prohibits unholiness of feeling, malice, cruelty, and commands men to repent, believe, and in all things do justly, irrespective of consequences. There are men who do base their action on these principles. But there are men who, like Joab, break the law of their land, and set aside supreme authority for reasons of their own; there are children who violate the fundamental principle of domestic order, because their judg- ment goes against their parents; there are men of the world who dare to disobey the Eternal King's commandment in relation to repentance, faith, and unswerving righteollll- ness of life, for reasons which seem to them sufficient at the time. Do all Christians follow out the regal commands as to righteousness in all things? Is there not too much expediency in Christian conduct (cf. Matt. vi.)? II, CONDUOT BASED ON PROMPT RECOGNITION OF FIRST PRINCIPLES IS MORE LIKELY TO OHARACTERIZE UNSOPHISTIOATED MEN THAN MEN IMMERSED IN THE PUBLIC AFFAIRS. This plain countryman simply followed the order of the king because the king's will to him was sacred, He was not learned in casuistry, not versed in diplomacy, not skilled in keeping the letter and violating the spirit of the Law. He was amazed that any one should think of deviating from a command so plain. Its justice or injustice, ics prudence or imprudence, were no matters for him to settle. Law was binding. The kin.2: must be obeyed. This was the instinct of a guileless nature. The force of the principle of obedience to the authority of God's anointed was recognized, because his spirit was politically and morally sound and pure. Joab was a man of the world, a man of many designs and combinations of thought, a man whose purity and guilelessness were gone. In the struggle of high and low principles within his nature, pure principle was deprived of its native force. Our Saviour, in reference to much higher matters, points out this differeD.ce of conduct proceeding from difference of character, when he thanks his Father that "these things," which were hidden from the "wise and prudent," were "revealed unto babes" (Matt. xi. 25, 26). We must become as little children-guileless, unso- phisticated, quick to act on primary principles apart from the warping influences of worldly prudence, if we would enter his kingdom and be as he was. There may be advantages in being versed in affairs, familiar with the tricks and ways of men, and famed for astuteness and such-like qualities; but on the whole, in matters of pure right and strict adherence to clear duty to God and man, the guileless man is most likely to be the most dependable. Moral intuitions are swift in the pure-hearted, and to debate their applicability is at once to weaken their force. Ill. CIRCUMSTANCES MAY ARISE IN WHICH DEVIATION FROM PRIMARY PRIYCIPLES MAY AT FlllST APPEAR MOST CONFORMABLE TO REASON. On the face of it most men wou!d have said that Joab was justified in setting aside conscientious scruples about the sacredness of the royal command. The rebel deserved death, the only place of restraint for him was the grave, the king's paternal feelings were a danger to the state, Provi,lence had evidently put Absalom's life in the hands of Joab, and the kmg woulu be sure to condone the deed,-all this might be said with force. So mav it be ar;ned still. Immediate repentance may be right; but surely a man whose livel1'i.ood is at stake may be cautious, and not by a sudden chauge of life bring himself and family into poverty 1  4-46 THE SECOND BOOK OF SAMUEL. [cH. xvm. 1-33,