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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 14:21–27. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Blessed: That is, and gave thanks to the king.
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Summary
In 2 Samuel 14:22, Joab, King David's chief military commander, demonstrates profound gratitude and deference to the king. His prostration and declaration of having "found grace" signify the successful culmination of his intricate plan to orchestrate the return of David's exiled son, Absalom, to Jerusalem. This pivotal moment marks a significant, though still incomplete, step in the strained relationship between David and Absalom, achieved through Joab's strategic and masterful diplomacy.
Context
Literary Context
This verse serves as the immediate climax and resolution of Joab's carefully orchestrated scheme, detailed throughout 2 Samuel 14. Absalom had been in exile in Geshur for three years, having fled after avenging his sister Tamar by murdering his half-brother Amnon (2 Samuel 13:28-38). Despite David's initial anger, the king harbored a deep longing for Absalom's return (2 Samuel 13:39). Recognizing this paternal yearning, Joab shrewdly employed a wise woman from Tekoa to present a hypothetical legal case to David, subtly advocating for Absalom's return without directly naming him (2 Samuel 14:1-20). David, discerning Joab's hand in the matter (2 Samuel 14:19-20), finally gave Joab the explicit command, "Go therefore, bring the young man Absalom again" (2 Samuel 14:21). Joab's dramatic reaction in verse 22 encapsulates his immense relief and thankfulness that the king has granted his underlying, unspoken request, even though David initially stipulated that Absalom would not be permitted to see his face upon his return (2 Samuel 14:24).
Historical & Cultural Context
Joab's physical actions—falling to the ground on his face and bowing himself—were traditional and deeply symbolic gestures of extreme reverence, submission, and gratitude in the ancient Near East. Such prostration was reserved for approaching royalty or deities, acknowledging the absolute authority of the superior and the complete subservience of the supplicant. The idiom "found grace in thy sight" (Hebrew: matsa chen) was a common expression for gaining favor, approval, or acceptance from a person of higher status, whether a human ruler, a master, or God Himself. Joab's position as a powerful general and a member of the royal court highlights the intricate political dynamics of the time, where influence was often exerted through indirect means, strategic counsel, and the navigation of royal emotions. The patriarchal structure of Israelite society also placed immense importance on male heirs, making David's conflicted desire for Absalom's return a significant personal and dynastic issue.
Key Themes
This verse encapsulates several significant themes woven throughout the broader narrative of 2 Samuel. Firstly, it underscores the complexities of family reconciliation and the profound, often painful, emotions within David's royal household, particularly concerning the exile and attempted restoration of Absalom. Secondly, it vividly illustrates the theme of strategic diplomacy and political influence, showcasing Joab's masterful manipulation of David's paternal longing to achieve a specific political and familial objective. Joab's actions exemplify the power of indirect persuasion and the art of navigating the nuanced landscape of royal politics. Thirdly, the phrase "found grace" speaks directly to the theme of favor and authority, demonstrating the king's sovereign power to grant or withhold his approval and benevolence. While this is human favor, it echoes the broader biblical concept of grace. Finally, the passage highlights the theme of loyalty and service, as Joab, despite his often ruthless and pragmatic methods, acts in what he perceives to be the king's best interest, aiming to alleviate David's grief and restore a measure of stability to his troubled family.
Exposition and Analysis
Key Word Analysis
From the primitive root H1288, meaning "to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason)." In this context, Joab is not blessing the king in a divine sense, but rather offering a fervent expression of profound gratitude, praise, and acknowledgment for the king's favorable decision and the beneficence shown.
Meaning "graciousness, i.e. subjective (kindness, favor) or objective (beauty); favour, grace(-ious), pleasant, precious, (well-) favoured." Here, it specifically refers to the unmerited or desired favor and approval extended by King David to Joab, signifying the king's positive disposition towards Joab's underlying request.
Meaning "a word; by implication, a matter (as spoken of) or thing; adverbially, a cause." While broadly meaning "word" or "matter," in this context, dâbâr precisely denotes the specific petition or plea that Joab had subtly put forth through the wise woman of Tekoa, which David has now agreed to fulfill.
Verse Breakdown
"And Joab fell to the ground on his face, and bowed himself, and thanked the king:"
This opening clause vividly portrays Joab's immediate and dramatic physical reaction to David's command to bring Absalom back. His prostration—falling flat on his face—is the ultimate gesture of humility, complete submission, and profound reverence in the ancient Near East. This is immediately followed by bowing and an expression of thanks, underscoring the immense relief and gratitude Joab feels. It signifies that the king's decision is of monumental importance and that Joab acknowledges David's supreme authority and the magnitude of the favor granted.
"and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king,"
Joab's verbal declaration directly interprets his physical actions. By humbly referring to himself as "thy servant" and addressing David with the highest respect as "my lord, O king," he reaffirms his subordinate status while acknowledging David's sovereign power. The core of his statement, "To day thy servant knoweth that I have found grace in thy sight," expresses his clear understanding and joyous recognition that David has looked upon him with favor and approval, effectively granting his unspoken petition.
"in that the king hath fulfilled the request of his servant."
This concluding phrase explicitly clarifies the specific reason for Joab's gratitude and the nature of the "grace" he received. It confirms that David's command to bring Absalom back was indeed the "request" that Joab had so carefully and indirectly orchestrated through the wise woman of Tekoa. This statement brings the narrative arc of Joab's scheme to a successful, albeit partial, conclusion, securing the king's approval for Absalom's return to Jerusalem.
Literary Devices
The passage employs several potent literary devices to convey its depth and significance. Symbolism is prominently featured in Joab's prostration, which visually symbolizes his absolute submission to the king's authority and his profound gratitude for the granted favor. The act of "finding grace" itself functions as a Metonymy, where the abstract concept of favor stands for the concrete successful outcome of Joab's entire diplomatic effort to reconcile David with Absalom. Furthermore, the narrative contains a strong element of Dramatic Irony: while David is aware of Joab's involvement in the wise woman's scheme, he likely does not fully grasp the depth of Joab's strategic manipulation or the full, tragic consequences that Absalom's return, especially under the initial conditions of non-reconciliation, will eventually bring. The partial nature of Absalom's return—he is in Jerusalem but initially forbidden from seeing David's face—serves as powerful Foreshadowing, hinting at the continued tension, unresolved issues, and future conflicts that will inevitably arise from this incomplete reconciliation, ultimately culminating in Absalom's rebellion against his father.
Theological and Thematic Connections
Joab's declaration of having "found grace" in the king's sight, though referring to human favor, resonates deeply with the broader biblical theme of grace—the unmerited favor shown by a superior to an inferior. In this instance, David's decision, influenced by Joab's machinations and his own paternal longing, is an act of royal prerogative and a demonstration of his capacity for mercy. It reflects a king's authority to grant or withhold favor, a power that ultimately derives from God's own sovereignty. This human grace, however imperfect or politically motivated, serves as a faint echo of the divine grace that God extends to humanity. Unlike David's conditional and partial reconciliation with Absalom, God's grace, extended through Christ, offers complete and unmerited reconciliation, transforming enemies into adopted children.
Reflection and Application
This passage offers a rich tapestry for reflection on leadership, complex human relationships, and the nuanced nature of reconciliation. Joab's strategic, albeit manipulative, approach highlights the complexities of influence and the art of persuasion, particularly within the context of power dynamics. For leaders, it underscores the importance of discerning the true motives and underlying desires of those who offer counsel, while also recognizing the human need for compassion and the potential for reconciliation. For individuals, Joab's immediate and humble gratitude serves as a powerful reminder to acknowledge and appreciate when others show us favor, grant our requests, or extend mercy. It prompts us to consider how we respond when our own "requests" are fulfilled, whether by human agents or by divine providence, fostering a spirit of genuine thankfulness. Furthermore, David's decision to allow Absalom's return, yet initially refuse to see his face, reflects the often-layered and difficult process of forgiveness and restoration within families and communities. True reconciliation can be a journey, marked by stages and requiring ongoing effort, rather than a single, instantaneous event. It challenges us to consider our own capacity for extending and receiving grace, even when full restoration feels distant or incomplete, trusting in God's ultimate work of healing.
Questions for Reflection
FAQ
Why was Joab so grateful for the king's decision?
Joab's profound gratitude stemmed from the successful culmination of his elaborate and risky plan to bring Absalom back to Jerusalem. He had carefully orchestrated the wise woman of Tekoa's visit to subtly persuade David, knowing the king's deep longing for his exiled son. When David finally gave the command to "Go therefore, bring the young man Absalom again" (2 Samuel 14:21), it signified that Joab's counsel and intervention had found favor in the king's eyes, fulfilling his "request" and alleviating David's grief. This was a significant service to his monarch, demonstrating Joab's loyalty and strategic acumen.
What does "found grace in thy sight" mean in this specific context?
In this context, "found grace in thy sight" (Hebrew: matsa chen) is an idiom signifying that Joab has gained the king's favor, approval, or acceptance. It means that David has looked upon Joab's efforts and the underlying petition with good will and has granted the request for Absalom's return. It's an acknowledgment of the king's positive disposition and the successful outcome of Joab's strategic diplomacy. This is human favor, distinct from divine grace, though it operates within the same relational dynamic of a superior extending unmerited or desired favor to a subordinate.
Did King David know that Joab was behind the wise woman's visit?
Yes, the text explicitly states that David discerned Joab's involvement. After the wise woman presented her carefully crafted case, David questioned her directly, asking, "Is not the hand of Joab with thee in all this?" (2 Samuel 14:19). She confirmed his suspicion, stating, "My lord the king is wise, according to the wisdom of an angel of God, to know all things that are in the earth" (2 Samuel 14:20). David's awareness highlights his shrewdness and the intricate web of relationships and influence within his royal court.
Christ-Centered Fulfillment
The scene in 2 Samuel 14:22, where Joab finds "grace" in the king's sight and secures a partial reconciliation for Absalom, serves as a poignant, albeit imperfect, foreshadowing of the ultimate and perfect reconciliation offered through Jesus Christ. Joab, acting as an intercessor and mediator, brings about Absalom's return from exile, though it comes with conditions and without immediate full restoration to David's presence. This human "grace" or favor, granted by an earthly king, points to the infinitely greater divine grace extended by the Heavenly King. We, like Absalom, were alienated from our Father due to our sin, exiled from His presence and separated by our iniquities (Isaiah 59:2). Yet, God, in His boundless love and yearning for His children, sent His Son, Jesus Christ, to be our perfect Mediator and Advocate (1 Timothy 2:5). Through Christ's atoning sacrifice on the cross, we find true and complete "grace" in God's sight, a grace that fully reconciles us to the Father, bringing us not just back to the city, but into His very presence and family (Ephesians 2:8-9 and Ephesians 2:19). Unlike David's initial refusal to see Absalom's face, God fully embraces us, welcoming us into His family and presence through the perfect work of the Lamb of God who takes away the sin of the world. This divine grace is not earned by manipulative schemes or human effort but is freely given, demonstrating God's immeasurable love for us "while we were still sinners" (Romans 5:8), offering a complete, eternal, and transformative reconciliation that far surpasses any human favor.