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Commentary on 2 Samuel 14 verses 21–27
Observe here, I. Orders given for the bringing back of Absalom. The errand on which the woman came to David was so agreeable, and her management of it so very ingenious and surprising, that he was brought into a peculiarly kind humour: Go (says he to Joab), bring the young man Absalom again, Sa2 14:21. He was himself inclined to favour him, yet, for the honour of his justice, he would not do it but upon intercession made for him, which may illustrate the methods of divine grace. It is true God has thought of compassion towards poor sinners, not willing that any should perish, yet he is reconciled to them through a Mediator, who intercedes with him on their behalf, and to whom he has given these orders, Go, bring them again. God was in Christ reconciling the world to himself, and he came to this land of our banishment to bring us to God. Joab, having received these orders, 1. Returns thanks to the king for doing him the honour to employ him in an affair so universally grateful, Sa2 14:22. Joab took it as a kindness to himself, and (some think) as an indication that he would never call him to an account for the murder he had been guilty of. But, if he meant so, he was mistaken, as we shall find, Kg1 2:5, Kg1 2:6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, Sa2 14:23. I see not how David can be justified in suspending the execution of the ancient law (Gen 9:6), Whoso sheds man's blood, by man shall his blood be shed, in which a righteous magistrate ought not to acknowledge even his brethren, or know his own children. God's laws were never designed to be like cobwebs, which catch the little flies, but suffer the great ones to break through. God justly made Absalom, whom his foolish pity spared, a scourge to him. But, though he allowed him to return to his own house, he forbade him the court, and would not see him himself, Sa2 14:24. He put him under this interdict, (1.) For his own honour, that he might not seem to countenance so great a criminal, nor to forgive him too easily. (2.) For Absalom's greater humiliation. Perhaps he had heard something of his conduct when Joab went to fetch him, which gave him too much reason to think that he was not truly penitent; he therefore put him under this mark of his displeasure, that he might be awakened to a sight of his sin and to sorrow for it, and might make his peace with God, upon the first notice of which, no doubt, David would be forward to receive him again into his favour.
II. Occasion taken hence to give an account of Absalom. Nothing is said of his wisdom and piety. Though he was the son of such a devout father, we read nothing of his devotion. Parents cannot give grace to their children, though they give them ever so good an education. All that is here said of him is, 1. That he was a very handsome man; there was not his equal in all Israel for beauty, (Sa2 14:25), a poor commendation for a man that had nothing else in him valuable. Handsome are those that handsome do. Many a polluted deformed soul dwells in a fair and comely body; witness Absalom's, that was polluted with blood, and deformed with unnatural disaffection to his father and prince. In his body there was no blemish, but in his mind nothing but wounds and bruises. Perhaps his comeliness was one reason why his father was so fond of him and protected him from justice. Those have reason to fear affliction in their children who are better pleased with their beauty than with their virtue. 2. That he had a very fine head of hair. Whether it was the length, or colour, or extraordinary softness of it, something there was which made it very valuable and very much an ornament to him, Sa2 14:26. This notice is taken of his hair, not as the hair of a Nazarite (he was far from that strictness), but as the hair of a beau. He let it grow till it was a burden to him, and was heavy on him, nor would he cut it as long as ever he could bear it; as pride feels no cold, so it feels no heat, and that which feeds and gratifies it is not complained of, though very uneasy. When he did poll it at certain times, for ostentation he had it weighed, that it might be seen how much it excelled other men's, and it weighed 200 shekels, which some reckon to be three pounds and two ounces of our weight; and with the oil and powder, especially if powdered (as Josephus says the fashion then was) with gold-dust, bishop Patrick thinks it is not at all incredible that it should weigh so much. This fine hair proved his halter, Sa2 18:9. 3. That his family began to be built up. It is probable that it was a good while before he had a child; and then it was that, despairing of having one, he set up that pillar which is mentioned Sa2 18:18, to bear up his name; but afterwards he had three sons and one daughter, Sa2 14:27. Or perhaps these sons, while he was hatching his rebellion, were all cut off by the righteous hand of God, and thereupon he set up that monument.
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SUMMARY
2 Samuel 14:21 marks a pivotal moment in King David's reign, where he finally yields to the counsel of his general, Joab, and commands the return of his exiled son, Absalom. This decision, born out of a complex interplay of paternal longing, political strategy, and carefully orchestrated manipulation, signifies a partial and fraught reconciliation. While it ends Absalom's three-year banishment, it sets the stage for future tragic conflicts, revealing David's conflicted heart and the enduring consequences of sin within his royal household.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several key literary devices. Irony is prominent, as David declares "I have done this thing," when in reality, Joab has masterfully orchestrated the entire scenario, subtly manipulating David's emotions and sense of justice. This highlights Joab's cunning and David's susceptibility to emotional appeals, even when he recognizes the manipulation. The verse also serves as powerful foreshadowing. While seemingly a resolution, Absalom's return, granted without full repentance or immediate reconciliation with David, sets the stage for his eventual rebellion and the tragic civil war that follows. This incomplete reconciliation is a motif that runs through David's reign, where personal and familial failures often lead to national turmoil. Furthermore, the dialogue itself uses characterization to reveal David's conflicted nature—his desire for justice battling his deep paternal love—and Joab's pragmatic, results-oriented approach to problem-solving, even if it involves deception. The dramatic tension of Absalom's exile is resolved, but immediately replaced by the tension of his partial return, creating anticipation for the unfolding narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while specific to David's family drama, resonates with profound theological truths about human brokenness, divine sovereignty, and the complexities of reconciliation. David's conflicted heart mirrors humanity's struggle between justice and mercy, and the often-painful process of dealing with the consequences of sin. Even when a path to return is opened, as it is for Absalom, true restoration requires more than just physical presence; it demands genuine repentance and a transformation of heart, which Absalom tragically lacks. The narrative implicitly teaches that while God is merciful and desires reconciliation, He is also just, and sin carries lasting consequences that cannot be easily swept away. Joab's manipulation, though effective in achieving David's desire, highlights that even human actions, whether righteous or flawed, can be woven into God's larger, often mysterious, purposes, though never condoning the sin itself.
REFLECTION AND APPLICATION
The story of David and Absalom, culminating in this moment of conditional return, offers a poignant reflection on the complexities of family, forgiveness, and the enduring consequences of our choices. It reminds us that love, especially within families, can be deeply conflicted, capable of both immense longing and profound pain. David's struggle to balance justice with his paternal affection is a relatable human experience, challenging us to consider how we navigate similar dilemmas in our own relationships. This verse underscores that reconciliation is often a process, not a single event. Bringing someone back into our lives, or returning to a relationship, is frequently just the first step; true healing and restoration require ongoing effort, genuine repentance from the offending party, and persistent grace from the offended. It also serves as a stark reminder that even when forgiveness is extended and a return granted, the consequences of past actions do not simply vanish. Sin has lasting effects, and wisdom, patience, and often painful discernment are required to navigate the path toward true healing and prevent future harm.
Questions for Reflection
FAQ
Why did David wait three years to bring Absalom back?
Answer: David's delay was a complex mix of grief, justice, and political necessity. Absalom had committed a capital crime by murdering Amnon, as recorded in 2 Samuel 13:28, and as king, David was bound to uphold the law, even for his own son. His initial grief over Amnon's death was profound, as seen in 2 Samuel 13:36, and the emotional weight of Absalom's actions likely paralyzed him. Politically, immediately recalling a son who had committed such a crime might have been seen as a weakness or a disregard for justice, potentially undermining David's authority. The three years allowed time for initial emotions to subside and for Joab to strategically gauge David's longing and the political climate, creating an opportune moment for Absalom's return.
Was Joab's intervention truly for David's good, or was it self-serving?
Answer: Joab's motivations are often debated. While he clearly understood David's deep longing for Absalom and acted to alleviate the king's distress, Joab was also a pragmatic and politically astute general. He likely recognized that David's prolonged grief and the unresolved tension surrounding Absalom's exile were detrimental to the stability of the kingdom. Bringing Absalom back could be seen as a move to consolidate royal power, prevent a potential rival from gaining strength in exile, or simply to ensure the king's emotional well-being, which directly impacted the realm. Joab consistently acted in ways that he believed served David's best interests, even if his methods were manipulative or morally ambiguous, as seen in his later actions in 2 Samuel 18. It's probable his actions were a blend of genuine concern for David and a shrewd understanding of political necessity.
CHRIST-CENTERED FULFILLMENT
The partial and problematic return of Absalom in 2 Samuel 14:21 stands in stark contrast to the complete and unconditional reconciliation offered through Jesus Christ. David's conflicted love for his son, though genuine, was limited by human frailty, the demands of justice, and the lingering consequences of sin. Absalom's return was engineered, conditional, and ultimately led to further rebellion and tragedy because his heart remained unrepentant. In contrast, God's love for humanity, exiled by sin, is perfect and unwavering. While humanity was "dead in trespasses and sins," as described in Ephesians 2:1, God, in His boundless mercy, did not wait for us to initiate reconciliation or for a human intermediary to manipulate His will. Instead, He "demonstrates His own love toward us, in that while we were still sinners, Christ died for us," as powerfully stated in Romans 5:8. Jesus is not merely a means to bring us back to God's presence; He is the reconciliation, fully satisfying the demands of divine justice through His sacrifice on the cross, a truth beautifully articulated in Colossians 1:19-20. Through Him, we are not just brought back into the land, but fully adopted into God's family, receiving complete forgiveness and a new heart, transforming us from rebels into beloved children, as powerfully illustrated in the parable of the prodigal son where the father runs to meet his son, fully embracing him without preconditions, found in Luke 15:20. This divine reconciliation is not a temporary truce but an eternal covenant of peace and full restoration, secured by the Lamb of God who truly takes away the sin of the world, as proclaimed in John 1:29.