2 Samuel 14:21

KJV

¶ And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.

KJV (with Strong's)

And the king {H4428} said {H559} unto Joab {H3097}, Behold now, I have done {H6213} this thing {H1697}: go {H3212} therefore, bring {H7725} the young man {H5288} Absalom {H53} again {H7725}.

Complete Jewish Bible

The king said to Yo'av, "All right, I am granting this request. Go, and bring back young Avshalom."

Berean Standard Bible

Then the king said to Joab, “I hereby grant this request. Go, bring back the young man Absalom.”

American Standard Version

And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom back.

Commentary

### 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
* **Literary Context:** This verse concludes a meticulously crafted narrative arc initiated by Joab to bring Absalom back to Jerusalem. Following Absalom's vengeful murder of his half-brother Amnon for the rape of Tamar ([2 Samuel 13:28](/2_samuel/13-28 "2 Samuel 13:28 - Absalom's Revenge on Amnon")), Absalom fled to Geshur, remaining in exile for three years ([2 Samuel 13:38](/2_samuel/13-38 "2 Samuel 13:38 - Absalom's Exile in Geshur")). David, though deeply grieving and longing for his son, was constrained by the demands of justice and royal decorum. Recognizing David's inner turmoil, Joab shrewdly employed a wise woman from Tekoah to present a hypothetical case to the king, subtly mirroring David's own dilemma regarding Absalom ([2 Samuel 14:1-20](/2_samuel/14-1 "2 Samuel 14:1-20 - The Woman of Tekoah's Parable")). David, discerning Joab's hand in the scheme, is moved to grant permission for Absalom's return, culminating in this direct command to Joab. This moment, while appearing as a resolution, is merely a preliminary step, as Absalom is not immediately granted access to David's presence upon his return, creating a lingering tension that will tragically escalate.
* **Historical & Cultural Context:** In ancient Near Eastern monarchies, exile, especially for a royal son, was a severe punishment, often a prelude to permanent banishment or execution. Absalom's flight to Geshur, his mother's homeland, provided him a temporary sanctuary and a degree of political leverage. The role of a general like Joab was not merely military; he was often a key political advisor and power broker, capable of influencing royal decisions, sometimes even against the king's initial inclinations. David's position as king required him to uphold justice, even for his own family, yet his paternal affection was a powerful counterforce. The cultural understanding of justice often involved "blood for blood," making Absalom's return a complex issue. Furthermore, the concept of "face" or honor was paramount; David's public reconciliation with Absalom, even if partial, was a significant political statement.
* **Key Themes:** The chapter, and this verse in particular, highlights several profound themes. Firstly, **David's conflicted paternal love** is central; despite Absalom's heinous crime, David's yearning for his son's return underscores the powerful, often irrational, bond of family affection, echoing themes found in [Psalm 103:13](/psalm/103-13 "Psalm 103:13 - God's Fatherly Compassion"). Secondly, **Joab's strategic influence and pragmatic manipulation** are evident. He acts as a political chess master, adept at navigating royal emotions and public opinion to achieve his desired outcomes, showcasing the significant power wielded by David's chief general. Thirdly, the verse introduces the **complexities of forgiveness and reconciliation**. While David permits Absalom's return, it is not a full, immediate restoration of relationship, foreshadowing the tragic unfolding of events. The path to true reconciliation is often fraught with lingering consequences and requires genuine repentance, a lesson that will tragically unfold in Absalom's subsequent actions, leading to his rebellion against his father, as detailed in [2 Samuel 15](/2_samuel/15 "2 Samuel 15 - Absalom's Rebellion"). This moment inadvertently sets the stage for greater strife, underscoring the idea that unresolved issues or incomplete reconciliation can lead to deeper societal and familial fractures.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **"I have done this thing" (Hebrew, _'asithi 'et haddavar hazzeh'_):** This phrase is highly significant and carries multiple layers of meaning. While it literally means "I have done this thing," in this context, it functions as David's acknowledgment and acceptance of Joab's orchestrated plan. It is not an admission of personal action in the scheme, but rather an authoritative endorsement of the outcome Joab engineered. It signifies David's definitive, albeit perhaps burdened, decision to bring an end to Absalom's exile, taking responsibility for the political and personal ramifications of that choice.
* **"go therefore" (Hebrew, _lekh 'epho'_):** This is a direct, imperative command, underscoring David's authority and the immediate nature of his decision. The addition of "therefore" (_'epho'_) indicates a logical consequence or conclusion drawn from the preceding conversation with the Tekoite woman and David's understanding of Joab's involvement. It signals the end of deliberation and the beginning of action.
* **"bring... again" (Hebrew, _hashev_):** The verb _hashev_ (from the root _shuv_) means "to return," "to bring back," or "to restore." Its use here emphasizes the reversal of Absalom's exile and his physical return to Jerusalem. However, the narrative will soon reveal that this physical return does not equate to a full restoration of his relationship with David, nor a restoration of his former status and favor. It is a return to a state of liminality, setting the stage for his subsequent actions.

#### Verse Breakdown
* **"And the king said unto Joab,"**: This opening clause firmly establishes David's authority and direct communication with his chief general. It highlights Joab's crucial role as the intermediary and implementer of David's will, particularly in sensitive family and political matters. The king's word is law, and Joab is the one tasked with executing it.
* **"Behold now, I have done this thing:"**: This is David's pivotal declaration. "Behold now" (הִנֵּה נָא, _hinneh na'_) draws Joab's attention to the gravity and finality of the decision. As analyzed above, "I have done this thing" is David's way of acknowledging Joab's clever manipulation and accepting the responsibility for the decision to bring Absalom back. It reveals David's internal struggle and ultimate capitulation to his paternal longing, even if it means bending the rules of justice or accepting a less-than-ideal path.
* **"go therefore, bring the young man Absalom again."**: This is the explicit command. "Go therefore" signifies the immediate execution of the decision. "The young man Absalom" emphasizes his identity as David's son, despite his actions, and perhaps hints at David's enduring affection. The command to "bring... again" directly reverses Absalom's exile, initiating his physical return to the capital, yet importantly, not yet to the king's presence.

#### 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.

* [Psalm 51:17](/psalm/51-17 "Psalm 51:17 - A Broken and Contrite Heart")
* [Luke 15:11-32](/luke/15-11 "Luke 15:11-32 - The Parable of the Prodigal Son")
* [Romans 6:23](/romans/6-23 "Romans 6:23 - The Wages of Sin and the Gift of God")

### 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
* **Where in your life have you experienced a similar tension between justice and mercy, particularly in relationships with loved ones?**
* **What does Absalom's return, and its later tragic outcome, teach us about the difference between physical presence and true relational reconciliation?**
* **How do you discern when to extend grace and when to uphold boundaries, especially when dealing with the consequences of another's harmful actions?**
* **In what ways might our own desires for comfort or resolution inadvertently set the stage for future complications if underlying issues are not truly addressed?**

### 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 ([2 Samuel 13:28](/2_samuel/13-28 "2 Samuel 13:28 - Absalom's Revenge on Amnon")), and as king, David was bound to uphold the law, even for his own son. His initial grief over Amnon's death was profound ([2 Samuel 13:36](/2_samuel/13-36 "2 Samuel 13:36 - David's Grief for Amnon")), 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](/2_samuel/18 "2 Samuel 18 - Absalom's Death"). 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" ([Ephesians 2:1](/ephesians/2-1 "Ephesians 2:1 - Dead in Sins")), 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" ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")). 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 ([Colossians 1:19-20](/colossians/1-19 "Colossians 1:19-20 - Reconciliation Through Christ")). 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 ([Luke 15:20](/luke/15-20 "Luke 15:20 - The Father's Embrace of the Prodigal Son")). 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 ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 14:11

Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, [As] the LORD liveth, there shall not one hair of thy son fall to the earth.

1 Samuel 14:39

For, [as] the LORD liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But [there was] not a man among all the people [that] answered him.

Mark 6:26

And the king was exceeding sorry; [yet] for his oath's sake, and for their sakes which sat with him, he would not reject her.