Let us list again the second account to be considered here before we examine it.

As we will discover, because of David's mercy, he had a great deal of problems within his family, even as Yahweh has a great deal of problems within His kingdom because of ongoing misplaced mercy extended by carnal man, and even as families today have problems because of misplaced mercy.

To begin this account from 2 Samuel 13, first we find that David's son, Amnon, raped his half sister, Tamar (not to be confused with the mother of Perez and Zerah), the full sister of Absalom, and refused to marry her. And despite the fact that David had been deceived by Amnon and was actually responsible for Tamar being sent to him per his request, though David was angry, in his typical mercy fashion he did absolutely nothing about this.

But though David did nothing, this was not the intentions of Absalom. Two years later (for the 2,000 years of Christianity), while Absalom and his brothers were out sheering sheep, and Amnon was "merry with wine" (again, Christianity), Absalom had his servants to kill Amnon. Absalom then fled. So what did mercy David do? At first he grieved for Amnon, but in time he desired to go out to Absalom.

Three years later, Yahweh Father stepped into the situation. This time it was Joab who worked for mercy. And since mercy is feminine by nature, he got a woman to implement his plan. You can read the account in chapter 14, but the woman related a story Joab told her to tell to David, which made David see that he needed to "bring back his banished son." David also discerned that it was Joab who put this story into her mouth, and spoke to him - "Behold now, I will surely do this thing; go therefore, bring back the young man Absalom." But, once again David's hypocritical mercy prevailed and Absalom was not allowed to see the king's face.

After two years, in a unique and highly prophetic testimony (which we will not cover here), Absalom had Joab to come to him, requested to see the king's face, and once again Joab went to David on Absalom's behalf. David granted their request and Absalom went to his father and prostrated himself before him, whereupon David kissed him.

You will notice here that once again Yahweh Father, or Joab, sought mercy. This is very revealing, for Joab's actions are not just corrective in nature, as we see in his fatherly ways, but also extend mercy. This is in fact the second time we have seen him grant mercy, the first time being to Abner as he pursued him and his army. We will consider this further, but let us continue with this account.

In 2 Samuel 15:7, we find that forty years later (some ancient versions say four years), Absalom attempted to overthrow David as king. Why forty? Forty is the number of the wilderness period of Christianity. Verse one also tells us that Absalom had fifty runners to go before him. Fifty is the number of Pentecost. Equally revealing, Absalom brought 200 men with him to Jerusalem, but they "went innocently, and they did not know anything." Such is the case with the last 2,000 years of Christianity in which Satan has had dominion. Christians have not known anything regarding Satan's intent in the kingdom of God, and have equally been innocently brought with him into this rebellion against Yahweh. Thus we see here that in prophetic testimony, Absalom is Christianity, the 2,000 year wilderness period of the church, forerun or begun by Pentecost, that is in fact innocently in rebellion against Yahweh.

The next four chapters provide the account of Absalom's rebellion, but for our sake it is only necessary that we consider Joab's actions in this. David had fled across the Jordan upon hearing of Absalom's attempted takeover. When they pursued David and his army, David once again demonstrated mercy and ordered that his men "Deal gently for my sake with the young man Absalom" (18:5). But Absalom was rebelling, just as Abner was likewise guilty, and Yahweh Father would not and could not allow David's mercy to be fulfilled.

Absalom was riding his mule, which went under some thick branches, and he caught his head in them and ended up hanging there in mid air. A man found him and told Joab, who then asked the man if he killed Absalom. In fear of David's order he did not. Joab told him that he would have given him ten pieces of silver and a belt if he had done so. When the man answered back with restraint, Joab told him that he did not have time to waste with him and went off to thrust three spears through Absalom's heart. So ended the rebellion of Absalom.

Of course all of this is highly prophetic, including the ten pieces of silver (the element of the Remnant, even the breasts of silver) and the belt (which as we will see later speaks of prophecy). Joab ran three spears through his heart, one for each 1,000 year period given to the church. And if that is not enough, even though Joab ran three spears through his heart, in order that prophecy might be proclaimed, the account adds that "ten young men who carried Joab's armor gathered around and struck Absalom and killed him." So who killed Absalom? The account specifically says the ten armor bearers did. Why? Because this is the identical testimony found in Revelation 17:12 and 16 where the ten horns devour the harlot, mystery Babylon Christianity. Again, even as we see in Ahithophel, Christianity basically kills and devours itself.

When David heard of Absalom's death, he began weeping and grieving. This was told to Joab. So what did Joab do? He rebuked David - "Today you have covered with shame the faces of all your servants, who today have saved your life and the lives of your sons and daughters, the lives of your wives, and the lives of your concubines, by loving those who hate you, and by hating those who love you. For you have shown today that princes and servants are nothing to you; for I know this day that if Absalom were alive and all of us were dead today, then you would be pleased. Now therefore arise, go out and speak kindly to your servants, for I swear by Yahweh, if you do not go out, surely not a man will pass the night with you, and this will be worse for you than all the evil that has come upon you from your youth until now" (19:5-8) David wisely accepted this rebuke from Joab, ceased his grief, and went out to the people.

Thus we see Yahweh Father once again having to not only correct the mercy that David was once again seeking to unwisely extend, but even rebuke him for his misplaced affections, which is precisely that which mercy often exhibits. People sometime have mercy when in fact they should have resolve to uphold standards of what is right and good for not only the person to whom they have to deal, but for the sake of everyone. This is exactly that which I had to do with Rebekah. Others around me wanted then, and still want today, for me to have mercy, and have quoted all kinds of scriptures to support themselves; but the Yahweh Father in me says - No, it is not right and is not best for either Rebekah or the testimony to others, including my other children.

When Rebekah first rebelled against me and refused to uphold our two major agreements, I began a two month process of appealing to her on her terms, but got nowhere. From the beginning, I was attempting to deal with her on the bases of mercy. I went her way in every way I could in an attempt to resolve the problem at hand. I did not want to judge her, and did all I could to avoid it, in the end even driving 1,400 miles to Carmel to try to persuade her. But all of this was to no avail, and finally I had to judge her.

We see this same thing in Joab, Yahweh Father. First he showed mercy; then he had to deal with the problem. First Joab showed mercy to Abner and did not kill him, sparing his life and the life of all his men. Then later he killed him in judgement. Likewise, Joab extended mercy to Absalom, even when David in his misplaced mercy would not do so. But in the end Absalom equally rebelled and Joab had to judge and kill him. This is the way of Yahweh Father. He first extends mercy, and if that fails, He judges. And this should be the way of any father. He must first extend mercy, and then if that fails, he must judge. This is the unchangeable way and pattern of Yahweh, and this is precisely that which I did with Rebekah. I too extended mercy, but when she rebelled, I had to judge her.

This is equally that which Yahweh has done for Christianity. To explain this, we will first note this same pattern as seen in Leviticus 14:33-53 where we find the law of the cleansing of a house in which leprosy broke out. We read that if leprosy broke out, then mercy was to be extended and remedial actions were to be taken in the house to correct the problem. But, if the leprosy broke out again, the house was to be judged and the entire structure torn down. First mercy was extended, and if the problem continued, then judgment was to follow.

Thus right in the middle of Christianity's 3,000 allotted years (in the middle, where Yahweh changes His mind), Yahweh had mercy on His leprous house. Remedial actions were taken in the house in the form of the Reformation of 1517. But has this solved the leprous condition of the house? No, for Protestantism has also seen leprosy break out, and in many ways is just as leprous as Catholicism. Thus, what is it that Yahweh must now do? Having carried out mercy, He must now carry out judgment. According to His own law, He must now tear down the house. And this He will perform, even as fifty-man-Pentecost-led, forty-year-completing, 200-man-deceiving Christianity Absalom received judgment for trying to take his father's kingdom by force.

As an additional example of this mercy/judgment way of Yahweh Father, let us turn to one of the parables Yahshua spoke. In Matthew 18:21f we once again find mercy being extended, followed by judgment. After a king extended mercy to his slave and forgave him of all his debt, he discovered that the slave had not learned from this and did not go and do likewise. Therefore, the king ordered that the slave be turned over to the torturers until he repaid all that he owed him. Then Yahshua said - "So shall My heavenly Father also do to you, if each of you does not forgive his brother from your heart." Here again we see the way of Yahweh Father, and thus equally the way of a father. Once He has extended mercy to us, if we reject that mercy and seek our own foolish ways and desires, then He places the debt liability back on us, exacting payment in full.

In these and other testimonies, we see the requirement of Yahweh Father, and thus the requirement of all fathers, including this father, to extend mercy, and if that fails, then to carry out judgment. This is actually that which I have long practiced with my children. I first give them the opportunity to change themselves, this being far better for them, teaching them to have self-discipline. But I also warn them that if they do not change themselves, then I will change them with the rod. It is their choice, and as children they generally made that change personally. But if they did not, then out came judgment to change them; for, one way or another, change had to be made. So actually my actions regarding Rebekah were no different than the way she had been raised, only the rod had to be by another means.

Thus with these two men, Abner and Absalom, as well as my own experience with Rebekah, the law of the leprous house, and the parable of the king and his slave, we are beginning to understand the way of Yahweh Father. Oh yes, everyone wants the "easy" way - just forgive and everything will be OK. But NOT SO! Rather, for the sake of the house, for the sake of the family, for the sake of the kingdom, mercy has its place; but, if mercy is not received with effectual change and obedience, then judgment must follow. This is the way of Yahweh Father.