2 Samuel 14:29

KJV

Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.

KJV (with Strong's)

Therefore Absalom {H53} sent {H7971} for Joab {H3097}, to have sent {H7971} him to the king {H4428}; but he would {H14} not come {H935} to him: and when he sent again {H7971} the second time {H8145}, he would {H14} not come {H935}.

Complete Jewish Bible

Then Avshalom summoned Yo'av, planning to send him to the king; but he refused to come to him. He summoned him a second time, but he still wouldn't come.

Berean Standard Bible

Then he sent for Joab to send him to the king, but Joab refused to come to him. So Absalom sent a second time, but Joab still would not come.

American Standard Version

Then Absalom sent for Joab, to send him to the king; but he would not come to him: and he sent again a second time, but he would not come.

Commentary

### SUMMARY
2 Samuel 14:29 captures a pivotal moment of escalating tension between Absalom and Joab, highlighting Absalom's growing impatience for full reconciliation with King David and Joab's strategic reluctance to intervene further. This verse underscores the deep-seated frustration Absalom felt during his two-year house arrest in Jerusalem, setting the stage for the dramatic events of his future rebellion and revealing the complex political and personal dynamics within David's court.

### CONTEXT
* **Literary Context:** This verse is situated immediately after Absalom's return to Jerusalem from Geshur, where he had fled after murdering his half-brother Amnon ([2 Samuel 13:38](/2_samuel/13-38 "2 Samuel 13:38 - Absalom's Flight to Geshur")). Joab, David's shrewd military commander, had previously orchestrated Absalom's return through the clever parable of the wise woman of Tekoa ([2 Samuel 14:1-20](/2_samuel/14-1-20 "2 Samuel 14:1-20 - The Wise Woman of Tekoa")). While David permitted Absalom to return, he did not allow him to see his face, a clear sign of continued displeasure and a form of royal banishment within the city. [2 Samuel 14:28](/2_samuel/14-28 "2 Samuel 14:28 - Absalom's Two Years in Jerusalem") explicitly states that Absalom remained in Jerusalem for two full years without seeing the king. This prolonged estrangement fueled Absalom's frustration, leading to his desperate attempts to summon Joab to mediate once more, as detailed in the present verse and the subsequent actions in [2 Samuel 14:30](/2_samuel/14-30 "2 Samuel 14:30 - Absalom's Desperate Act").
* **Historical & Cultural Context:** In ancient Near Eastern monarchies, access to the king's presence was a profound symbol of favor, reconciliation, and political standing. To be denied the king's face was a severe form of punishment, akin to social and political exile, even if physically present in the capital. Absalom's situation, though back in Jerusalem, was one of continued disgrace and powerlessness. Joab, as David's commander and a key political figure, understood these dynamics intimately. His initial intervention to bring Absalom back was a calculated move, but his subsequent refusal to push for full reconciliation likely stemmed from a deep understanding of David's temperament, the gravity of Absalom's crime (fratricide), and perhaps an emerging suspicion of Absalom's true intentions, which may have extended beyond mere reconciliation to an ambition for power, as later revealed in [2 Samuel 15](/2_samuel/15 "2 Samuel 15 - Absalom's Rebellion").
* **Key Themes:** This verse powerfully contributes to several overarching themes within the book of [2 Samuel](/2_samuel/1 "2 Samuel - The Reign of King David"). Firstly, it highlights the **consequences of David's dysfunctional family life** and his often-passive approach to discipline and reconciliation. His failure to fully restore Absalom after his return created a breeding ground for resentment and rebellion. Secondly, it underscores **Absalom's impatience and burgeoning ambition**. His frustration with the prolonged estrangement reveals a character unwilling to wait for his father's full forgiveness, foreshadowing his later usurpation of the throne ([2 Samuel 15:10-12](/2_samuel/15-10-12 "2 Samuel 15:10-12 - Absalom Declares Himself King")). Thirdly, Joab's actions exemplify **political pragmatism and strategic caution**. While he initially facilitated Absalom's return, his refusal to act further suggests a shrewd assessment of the volatile situation, perhaps sensing the danger Absalom posed or simply respecting David's continued displeasure, even if it was prolonged. This theme of human agency and divine orchestration, often through flawed characters, runs throughout the narrative of [David's reign](/2_samuel/1 "2 Samuel - The Reign of King David").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sent (שָׁלַח, _shalach_):** This Hebrew verb, meaning "to send, stretch out, or dispatch," is used twice in this short verse, emphasizing Absalom's repeated and deliberate attempts to summon Joab. The repetition highlights his persistence and growing desperation. It signifies an act of initiative and authority, even though Absalom's authority was currently limited. The fact that his "sending" was met with refusal underscores his diminished power and the challenge to his perceived authority.
* **Would not come (לֹא בֹּא, _lo bo_):** The strong negation "לֹא" (_lo_, "not") combined with the verb "בֹּא" (_bo_, "to come, go") powerfully conveys Joab's firm and deliberate refusal. It is not merely a delay or an inability, but an active choice not to comply with Absalom's summons. The repetition of this phrase ("he would not come to him: and when he sent again the second time, he would not come") reinforces Joab's unwavering stance and the finality of his decision at that moment, despite Absalom's escalating efforts.

#### Verse Breakdown
* **"Therefore Absalom sent for Joab, to have sent him to the king;":** This initial clause establishes Absalom's motivation and immediate goal. The "therefore" links directly to the previous verse, [2 Samuel 14:28](/2_samuel/14-28 "2 Samuel 14:28 - Absalom's Two Years in Jerusalem"), explaining that after two years of being unable to see David's face, Absalom's patience had worn thin. He sought Joab, the very person who had facilitated his return, to act as an intermediary once more, hoping Joab could persuade David to grant him full access and reconciliation. This reveals Absalom's continued reliance on Joab's influence and his own inability to directly approach the king.
* **"but he would not come to him:":** This is the first instance of Joab's refusal. It is a direct and immediate rejection of Absalom's initial summons. This refusal is significant, as Joab had previously gone to great lengths to bring Absalom back. His change of stance indicates a shift in his assessment of the situation or his relationship with Absalom, perhaps signaling a reluctance to overstep David's boundaries or to be further entangled in Absalom's volatile affairs.
* **"and when he sent again the second time, he would not come.":** This final clause underscores Absalom's persistence and Joab's unwavering resolve. Absalom, undeterred by the initial refusal, escalates his efforts by sending a second time. However, Joab's response remains unchanged. The repetition of "he would not come" emphasizes the firmness of Joab's decision and the futility of Absalom's attempts through conventional means, pushing Absalom toward more drastic actions.

#### Literary Devices
The primary literary device at play in 2 Samuel 14:29 is **Repetition**. The phrase "he would not come" is repeated twice, first for the initial summons and then for the second. This repetition serves to emphasize Joab's resolute refusal and, by contrast, Absalom's growing frustration and desperation. It creates a sense of building tension and highlights the impasse in the relationship between Absalom and the royal court. Furthermore, the narrative employs **Foreshadowing**. Joab's refusal, coupled with Absalom's evident impatience, subtly hints at the deeper, unresolved conflicts that will soon erupt into open rebellion. The reader senses that Absalom's frustration, denied legitimate channels of resolution, will inevitably lead to destructive actions. There is also a subtle element of **Dramatic Irony**, as the reader, knowing the tragic outcome of Absalom's rebellion, perceives the futility of his attempts at reconciliation through Joab and the tragic consequences of David's prolonged estrangement from his son.

### THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 14:29 serves as a poignant illustration of the dangers of unresolved conflict and the complex interplay of human will and divine purpose. David's prolonged withholding of full reconciliation, even after Absalom's return, created a fertile ground for bitterness and impatience in his son. This narrative highlights how delayed justice or incomplete forgiveness can fester, leading individuals to take matters into their own hands, often with destructive consequences. Joab's calculated refusal, while perhaps politically astute, also underscores the limitations of human mediation when true repentance and reconciliation are absent or incomplete on both sides. The passage implicitly raises questions about the nature of restoration, the responsibility of leadership in fostering healing, and the perilous path of unchecked ambition.

* [Proverbs 13:12](/proverbs/13-12 "Proverbs 13:12 - Hope Deferred") - "Hope deferred makes the heart sick, but a desire fulfilled is a tree of life." This verse perfectly encapsulates Absalom's state of mind, as his hope for full restoration was continually deferred.
* [Ephesians 4:26-27](/ephesians/4-26-27 "Ephesians 4:26-27 - Do Not Let the Sun Go Down on Your Anger") - "Be angry and do not sin; do not let the sun go down on your anger, and give no opportunity to the devil." This New Testament admonition highlights the spiritual danger of prolonged unresolved anger and conflict, a dynamic tragically evident in David and Absalom's relationship.
* [James 1:14-15](/james/1-14-15 "James 1:14-15 - The Progression of Sin") - "But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death." Absalom's impatience and desire for prominence, when unchecked, led to his ultimate sin of rebellion and eventual death.

### REFLECTION AND APPLICATION
This passage offers profound insights into the human condition, particularly the complexities of family dynamics, leadership, and the destructive power of unresolved grievances. For leaders, it serves as a cautionary tale about the perils of passive leadership and delayed reconciliation. David's inability or unwillingness to fully engage with Absalom after his return created a void that his son filled with resentment and ambition. For individuals, Absalom's impatience reminds us that while waiting for resolution can be agonizing, resorting to manipulative or destructive means to force an outcome only exacerbates problems. Joab's calculated prudence, on the other hand, prompts us to consider the wisdom of knowing when to intervene and when to hold back, particularly in delicate relational or political situations. Ultimately, the narrative challenges us to pursue genuine reconciliation, to address conflicts proactively, and to guard our hearts against the bitterness that can take root when hope is deferred and justice seems elusive.

#### Questions for Reflection
* **How does prolonged unresolved conflict, whether in personal relationships or leadership, contribute to further breakdown and destructive behavior?**
* **In what ways might Absalom's impatience resonate with our own desires for immediate gratification or resolution, and what are the potential dangers of such impatience?**
* **When is it wise to act as a mediator, and when might it be prudent to refrain, as Joab did, even if it means allowing a difficult situation to unfold?**
* **What lessons can be drawn from David's handling of Absalom's return regarding the importance of complete forgiveness and restoration?**

### FAQ
**Why did Joab refuse to come to Absalom, especially after he had worked so hard to bring him back to Jerusalem?**

Answer: Joab's refusal was likely a calculated strategic move. Having successfully orchestrated Absalom's return to Jerusalem, Joab had fulfilled his part in easing David's grief and bringing his son back to the kingdom. However, David's continued refusal to see Absalom's face ([2 Samuel 14:28](/2_samuel/14-28 "2 Samuel 14:28 - Absalom's Two Years in Jerusalem")) indicated that the king's displeasure remained. Joab, ever the pragmatist and keenly aware of the political landscape, probably sensed that pushing David further at this point would be counterproductive or even dangerous to his own standing. He might have also perceived Absalom's growing impatience and ambition, realizing that Absalom's desire for full reconciliation was intertwined with a desire for political prominence, which could destabilize the court. Joab's actions throughout [2 Samuel](/2_samuel/1 "2 Samuel - The Reign of King David") consistently demonstrate a focus on what he believed was best for David's kingdom, even if it meant making difficult or unpopular decisions.

### CHRIST-CENTERED FULFILLMENT
The strained and ultimately tragic relationship between David and Absalom, particularly the delayed and incomplete reconciliation highlighted in 2 Samuel 14:29, stands in stark contrast to the perfect and complete reconciliation offered through Jesus Christ. Absalom sought human mediation from Joab to gain access to his father, but even Joab's efforts were limited and ultimately failed to prevent Absalom's rebellion. This points to the inadequacy of human mediators and the brokenness of human relationships marred by sin. In contrast, Jesus Christ is the ultimate and perfect Mediator between God and humanity ([1 Timothy 2:5](/1_timothy/2-5 "1 Timothy 2:5 - Christ, the One Mediator")). Unlike Joab's reluctance to intervene further, Christ willingly and proactively came to reconcile us to God, not through negotiation or political maneuvering, but through His sacrificial death on the cross ([Romans 5:10](/romans/5-10 "Romans 5:10 - Reconciliation Through Christ's Death")). Our access to the Father is not dependent on a reluctant intermediary or a prolonged period of separation, but is freely granted through faith in Christ, who has torn down the dividing wall of hostility ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")). The full and eternal reconciliation that Absalom desperately sought but never truly achieved with David is fully realized for all who believe in the Lamb of God, who 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 14:30

Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire.

2 Samuel 14:31

Then Joab arose, and came to Absalom unto [his] house, and said unto him, Wherefore have thy servants set my field on fire?

Matthew 22:3

And sent forth his servants to call them that were bidden to the wedding: and they would not come.

Esther 1:12

But the queen Vashti refused to come at the king's commandment by [his] chamberlains: therefore was the king very wroth, and his anger burned in him.