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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
Second Samuel 14:23 marks a pivotal moment in David's reign, detailing Joab's successful mission to retrieve Absalom from his three-year exile in Geshur and bring him back to Jerusalem. This verse signifies the culmination of Joab's intricate plan to persuade King David to allow his son's return, a return David deeply desired yet was hesitant to initiate due to Absalom's murder of his half-brother Amnon. While Absalom's physical return to the capital city might seem like a step towards reconciliation, the narrative immediately foreshadows the unresolved tensions and incomplete restoration that would ultimately lead to tragic consequences for David's family and kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Conciseness to convey a momentous event with stark simplicity, allowing the weight of the action to speak for itself without elaborate description. This directness creates a sense of inevitability about Absalom's return. There is also significant Foreshadowing embedded in this seemingly positive development. While Absalom is brought back, the narrative immediately follows with the crucial detail that he was forbidden to see David's face, as revealed in 2 Samuel 14:24. This partial reconciliation, a physical return without true relational restoration, subtly hints at the deeper, unresolved issues that will fester and eventually lead to Absalom's tragic rebellion. The very act of his return, orchestrated by Joab, carries an underlying Irony, given that this desired outcome ultimately precipitates greater conflict and sorrow for David's house and the kingdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while narrating a specific historical event, resonates with profound theological and thematic truths concerning the nature of sin, reconciliation, and divine sovereignty. It illustrates the complex interplay between justice and mercy, particularly within the challenging contexts of leadership and family. David's struggle to fully reconcile with Absalom, despite his deep longing, reflects the tension between the righteous demands of justice for Amnon's heinous murder and the compassionate, paternal desire for his son's restoration. This human dilemma, where full reconciliation is hampered by unresolved issues and partial forgiveness, stands in stark contrast to God's perfect and complete reconciliation offered through Jesus Christ. The narrative implicitly teaches that physical proximity does not equate to true peace or forgiveness; genuine reconciliation requires a deeper process of repentance, forgiveness, and restoration of relationship, a process tragically absent in Absalom's initial return to Jerusalem.
REFLECTION AND APPLICATION
The return of Absalom to Jerusalem, meticulously orchestrated by Joab, serves as a poignant and often sobering reminder of the complexities inherent in human relationships, especially after deep hurt, betrayal, and the lingering consequences of sin. It challenges us to consider that reconciliation is frequently a multi-layered process, where physical presence or superficial peace is merely a first step, not the ultimate culmination. True healing and restoration demand a deeper engagement with the underlying issues, genuine repentance from the offending party, and complete, unconditional forgiveness from the one wronged. David's reluctance to fully embrace Absalom, and Absalom's subsequent festering resentment and manipulative actions, vividly illustrate the profound dangers of unresolved conflict and partial reconciliation; such unaddressed wounds can tragically fester and lead to greater devastation than the initial offense. This passage encourages us to be proactive in seeking genuine peace, understanding that avoiding difficult conversations or offering only conditional forgiveness can perpetuate cycles of pain and brokenness. It also prompts us to reflect on the role of intermediaries in our own lives—those who, like Joab, might attempt to bridge divides, for better or worse, and the importance of their motives and methods. Ultimately, we are called to pursue not just the appearance of peace, but the deep, transformative work of true reconciliation, grounded in grace, truth, and genuine heart change.
Questions for Reflection
FAQ
Why was Absalom in Geshur in the first place?
Answer: Absalom had fled to Geshur, his maternal grandfather's kingdom, to escape the immediate consequences of his actions after he orchestrated the murder of his half-brother Amnon. Amnon had committed a heinous act by raping Absalom's sister Tamar. Absalom waited two years before exacting his revenge by having Amnon killed at a feast he hosted for all the king's sons, as detailed in 2 Samuel 13:28-29. His flight to Geshur was an act of self-preservation and a self-imposed exile from the royal court and the direct wrath of his father, King David.
What was Joab's motivation in bringing Absalom back to Jerusalem?
Answer: Joab's motivation was multifaceted and deeply strategic. Primarily, he recognized King David's profound and unspoken longing for Absalom's return, despite David's inability to initiate it himself due to the severity of Absalom's crime and the demands of justice. Joab, ever the shrewd political operator and a loyal (though sometimes ruthless) servant of David, understood that Absalom's continued exile created significant political instability within the kingdom and left a dangerous void in the succession line. By bringing Absalom back, Joab aimed to stabilize the kingdom, fulfill the king's unspoken desire, and perhaps even strengthen his own position as a key influencer in the court. His elaborate plan involving the wise woman of Tekoah, detailed in 2 Samuel 14:1-20, demonstrates his strategic thinking, his influence within David's court, and his willingness to take decisive action to achieve his objectives.
CHRIST-CENTERED FULFILLMENT
The narrative of Absalom's troubled return to Jerusalem, orchestrated by Joab, powerfully foreshadows and contrasts with the perfect and complete reconciliation offered through Jesus Christ. Absalom, exiled due to his grievous sin of murder, is brought back to the city but not immediately into the king's presence, signifying a partial, conditional, and ultimately failed restoration that only deepened the rift. In stark contrast, humanity's exile from God, caused by our own sin, is fully and unconditionally ended through the atoning work of Jesus. While Joab acted as a human mediator, imperfect and with mixed motives, Jesus is the divine Mediator who perfectly bridges the infinite chasm between a holy God and sinful humanity. He is the Lamb of God who takes away the sin of the world, whose perfect sacrifice makes full, unmerited reconciliation possible for all who believe. Unlike Absalom's return which, due to unaddressed sin and resentment, tragically led to further rebellion and sorrow, Christ's work brings us into a full, intimate, and eternal relationship with the Father, not merely physical proximity. Through Christ, we are not just brought back to the "city" but are reconciled to God through His death and entrusted with the ministry of reconciliation. He has broken down the dividing wall of hostility and presented us holy and blameless and above reproach before Him, ensuring a complete and eternal welcome into the Father's glorious presence.