2 Samuel 14:14

For we must needs die Some by one means, and some by another; death being the common lot of all men, Amnon must have died, if Absalom had not cut him off; and Absalom, if he do not die by the hand of justice, must die by the necessity of nature, and, if he be not recalled soon, may die in exile, which would undoubtedly be a great affliction both to thee, O king, and to the people of God. And thou thyself must die, and therefore art obliged to take care of the life of thy successor Absalom, and to endeavour to preserve it instead of taking it away, or exposing it to danger. For when dead, we are like water spilled on the ground which cannot be gathered up again Amnon's life is irrecoverable, and, therefore, it is in vain to keep Absalom in banishment on account of it: and if Absalom be cut off also, his life too will be lost, both to thee and to thy people. For God doth not respect any person So far as to exempt him from this common lot of dying: but kings and their sons, in this respect, share the same fate with others. This, however, it must be acknowledged, was very weak reasoning; for by the same way of arguing every crime might be suffered to go unpunished. It must be observed here, that the Hebrew לא ישׂא נפשׁ, lo jissa nephesh, here rendered, doth not respect persons, is translated by Houbigant and many other learned men, according to the ancient versions, doth not take away the soul, or life. Thus understood, she argues from the sparing mercy of God, who does not immediately inflict the punishment of death when men have deserved it. And, probably, she meant this to be applied particularly to Absalom, whom God had not cut off, but suffered to live: and therefore she desires David to imitate God, and not to be inexorable to one to whom God had shown mercy. Yet doth he Or, rather, BUT, he doth devise means that his banished be not expelled from him She means, that God had provided many cities of refuge to which he that slew another unawares might flee; where, though he was banished from his habitation for a time, he was not quite expelled, but might return again after the death of the high-priest. From whence she argues, that kings being the images of God, nothing could more become them than clemency and mercy, in mitigating the punishment of offenders, though there should be a just cause of anger against them. But this case was still different from that of Absalom; for God was not so merciful as to provide for the safety of wilful murderers. But such specious arguments are good enough when men are willing to be persuaded.