2 Samuel 14:33

KJV

So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

KJV (with Strong's)

So Joab {H3097} came {H935} to the king {H4428}, and told {H5046} him: and when he had called {H7121} for Absalom {H53}, he came {H935} to the king {H4428}, and bowed {H7812} himself on his face {H639} to the ground {H776} before {H6440} the king {H4428}: and the king {H4428} kissed {H5401} Absalom {H53}.

Complete Jewish Bible

Yo'av went to the king and told him; and when he had called for Avshalom, he went to the king and prostrated himself with his face to the ground before the king. Then the king kissed Avshalom.

Berean Standard Bible

So Joab went and told the king, and David summoned Absalom, who came to him and bowed facedown before him. Then the king kissed Absalom.

American Standard Version

So Joab came to the king, and told him; and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.

Commentary

### SUMMARY
Second Samuel 14:33 marks the long-anticipated reconciliation between King David and his estranged son, Absalom. After three years of exile for murdering his half-brother Amnon, followed by two years of house arrest in Jerusalem, Absalom finally gains an audience with his father. This verse describes the climactic moment where Absalom prostrates himself in profound submission before David, and the king responds with a kiss, signifying acceptance, the lifting of ostracization, and the outward restoration of their fractured relationship, a moment orchestrated by Joab.

### CONTEXT
* **Literary Context:** This verse serves as the culmination of Joab's elaborate plan to bring Absalom back to Jerusalem and, subsequently, to restore his relationship with King David. Chapter 13 details Absalom's revenge for Tamar's rape, leading to Amnon's murder and Absalom's flight to Geshur. David's profound grief and longing for Absalom are noted in [2 Samuel 13:39](/2_samuel/13-39 "2 Samuel 13:39 - David's Longing for Absalom"). Chapter 14 opens with Joab's cunning use of the wise woman of Tekoah to persuade David to allow Absalom's return to Jerusalem, though not yet to his presence ([2 Samuel 14:1-20](/2_samuel/14-1 "2 Samuel 14:1-20 - The Wise Woman of Tekoah")). Absalom remains in Jerusalem for two years without seeing David ([2 Samuel 14:28](/2_samuel/14-28 "2 Samuel 14:28 - Absalom's Isolation")), growing impatient. He sends for Joab multiple times, eventually resorting to burning Joab's fields to force a meeting ([2 Samuel 14:30-31](/2_samuel/14-30 "2 Samuel 14:30-31 - Absalom Compels Joab")). This verse, therefore, is the direct result of Absalom's persistence and Joab's final intercession, bringing the father and son face-to-face after five years of estrangement. It sets the stage for the tragic events of [2 Samuel 15](/2_samuel/15 "2 Samuel 15 - Absalom's Rebellion"), where Absalom's ambition leads to rebellion.
* **Historical & Cultural Context:** In ancient Near Eastern monarchies, the king held absolute authority, and any offense against him, especially by a royal family member, was a grave matter. Exile, even within the kingdom (as Absalom's initial return to Jerusalem was a form of internal exile), was a common punishment or consequence for serious crimes. The act of prostration, "bowing himself on his face to the ground," was a customary gesture of profound submission, respect, and often a plea for mercy or favor before a superior, especially a king or deity. It indicated complete deference to the authority of the one being approached. The "kiss" was a widely recognized gesture of greeting, affection, acceptance, and reconciliation. For a king to kiss a returning subject, particularly one who had committed such a serious offense, symbolized the lifting of royal displeasure and the restoration of the individual to favor and standing within the court. This public display was crucial for demonstrating the king's authority and the subject's submission.
* **Key Themes:** The central theme is **reconciliation**, specifically the complex and often fragile nature of it within human relationships, particularly those strained by grave sin. David's enduring **paternal love** for Absalom, despite his son's heinous crime, is evident in his eventual acceptance, a love that would later manifest in his profound grief at Absalom's death ([2 Samuel 18:33](/2_samuel/18-33 "2 Samuel 18:33 - David's Lament for Absalom")). **Joab's strategic pragmatism** and role as a persistent intermediary are also highlighted, as he consistently acts to maintain the stability of the kingdom and the king's well-being, even when it involves difficult family dynamics. Furthermore, the narrative subtly introduces the theme of **fragile peace**; while reconciliation is achieved outwardly, the underlying issues of Absalom's ambition and David's perhaps incomplete processing of justice foreshadow the tragic rebellion that follows in [2 Samuel 15](/2_samuel/15 "2 Samuel 15 - Absalom's Rebellion"). This verse is a pivotal moment, a temporary resolution before a greater conflict.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **bowed himself on his face to the ground (Hebrew, _yishtachavu l'appav artzah'_):** This phrase describes a posture of extreme humility, submission, and reverence. The Hebrew verb יִשְׁתַּחוּ (yishtachavu) is from the root שָׁחָה (shachah), meaning "to bow down, prostrate oneself." The addition of "on his face to the ground" emphasizes the totality of the submission. It is a gesture typically reserved for royalty or for God, signifying a complete acknowledgment of the superior's authority and a plea for favor or forgiveness. Absalom's act here is a public declaration of his subservience to David as king and father, a necessary step for any hope of restoration.
* **kissed (Hebrew, _nashaq'_):** The verb נָשַׁק (nashaq) means "to kiss." In ancient Near Eastern culture, a kiss was a versatile gesture conveying affection, greeting, loyalty, or, as in this context, reconciliation and acceptance. When a king kissed a subject, it was a powerful symbol of restored favor and the lifting of any previous displeasure or banishment. David's kiss to Absalom publicly signifies that the period of ostracization is over, and Absalom is formally reinstated into the royal family's presence and favor. While it does not necessarily imply full forgiveness for Amnon's murder, it certainly marks the end of official estrangement.

#### Verse Breakdown
* **"So Joab came to the king, and told him:"** This clause highlights Joab's indispensable role as the primary mediator. After Absalom's persistent demands, including burning Joab's fields, Joab finally relents and approaches David. He acts as the messenger, conveying Absalom's desire for an audience and implicitly advocating for his cause, demonstrating his significant influence within the royal court.
* **"and when he had called for Absalom, he came to the king,"** This shows David's initiative in the final step of reconciliation. Hearing Joab's report, David makes the decision to summon Absalom, indicating his readiness to end the estrangement. Absalom's immediate obedience to the royal summons underscores his continued recognition of David's authority, at least outwardly, and his eagerness for this long-awaited meeting.
* **"and bowed himself on his face to the ground before the king:"** This describes Absalom's posture upon entering David's presence. It is a profound act of submission and humility, acknowledging David's kingship and paternal authority. This physical act serves as a public demonstration of his deference and perhaps a plea for forgiveness, essential for the reconciliation process to proceed in the hierarchical structure of the ancient court.
* **"and the king kissed Absalom."** This is the climactic moment of the verse and the entire reconciliation process. David's kiss is a gesture of acceptance, affection, and reconciliation. It publicly signifies the end of Absalom's ostracization, his restoration to the king's favor, and the formal re-establishment of their father-son relationship. This act, while deeply personal, also carries significant political weight, signaling Absalom's reintegration into the royal family's public life.

#### Literary Devices
The narrative employs several literary devices to convey the significance and underlying tensions of this moment. **Climax** is evident as this verse represents the long-awaited resolution of the estrangement between David and Absalom, the culmination of Joab's elaborate schemes and Absalom's persistent demands. The actions described, "bowed himself on his face to the ground" and "the king kissed Absalom," are rich in **Symbolism**. Absalom's prostration symbolizes abject submission and a plea for mercy, while David's kiss symbolizes acceptance, forgiveness, and the restoration of favor. However, this outwardly harmonious scene is tinged with **Dramatic Irony** and **Foreshadowing**. The audience, knowing the subsequent events of 2 Samuel, understands that this reconciliation is tragically fragile and temporary. The "peace" achieved here is superficial, failing to address Absalom's deep-seated ambition and resentment, which will soon erupt into open rebellion, making the kiss a poignant, yet ultimately hollow, gesture of reconciliation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The reconciliation between David and Absalom in 2 Samuel 14:33 offers a complex study in human relationships, forgiveness, and the consequences of sin. While David's kiss signifies acceptance and the end of estrangement, the narrative does not explicitly state Absalom's repentance for Amnon's murder, nor does it portray a true change of heart on Absalom's part. This highlights the distinction between outward reconciliation and genuine transformation. David, as a human father, struggles with the tension between justice for Amnon and his deep love for Absalom. His act of reconciliation, while merciful, ultimately proves insufficient to prevent further tragedy, suggesting that true peace requires more than just a formal gesture; it demands a reconciled heart. This imperfect human reconciliation stands in stark contrast to God's perfect and transforming forgiveness.

* [Luke 15:20](/luke/15-20 "Luke 15:20 - The Father's Embrace of the Prodigal Son")
* [Psalm 85:10](/psalms/85-10 "Psalm 85:10 - Righteousness and Peace Kiss")
* [Matthew 6:14-15](/matthew/6-14 "Matthew 6:14-15 - Forgiveness of Others")

### REFLECTION AND APPLICATION
The scene in 2 Samuel 14:33 is a powerful reminder of the deep longing for reconciliation in fractured relationships, particularly within families. David's willingness to embrace his son, despite Absalom's grievous sin, speaks to the enduring nature of parental love and the human desire for restoration. However, the subsequent narrative reveals the limitations of this reconciliation, as Absalom's heart remained unchanged, leading to further betrayal and tragedy. This prompts us to consider that while outward gestures of reconciliation are vital, true and lasting peace requires genuine repentance and a transformed heart. It also underscores the importance of wise intermediaries, like Joab, who can bridge divides, even if their motives are mixed. For us, this passage encourages us to pursue reconciliation where possible, to be open to both offering and receiving forgiveness, and to recognize that while we can extend grace, we cannot force a change of heart in another.

#### Questions for Reflection
* **What does this passage reveal about the complexities of forgiveness and reconciliation within human relationships?**
* **How does David's struggle with Absalom inform our understanding of parental love and discipline?**
* **What role do intermediaries play in facilitating reconciliation, and what are the potential pitfalls?**
* **How does Absalom's subsequent rebellion challenge our understanding of what true reconciliation entails?**

### FAQ
**Why did David wait so long to reconcile with Absalom, especially given his longing for him?**

Answer: David's delay was likely multifaceted. His initial grief over Amnon's death and Absalom's involvement was profound ([2 Samuel 13:37](/2_samuel/13-37 "2 Samuel 13:37 - David's Mourning")). Beyond personal sorrow, David was king, and Amnon's murder was a capital offense. To immediately forgive Absalom might have been perceived as a failure of justice, undermining his authority and the rule of law in Israel. There was likely an internal struggle between his paternal affection and his kingly duty. The two years Absalom spent in Jerusalem without seeing David could have been a period of cooling off, a form of internal exile and punishment, or perhaps David's own emotional processing before he was ready for a direct confrontation and reconciliation. Joab's persistent mediation was crucial in overcoming this impasse.

**What was Joab's motivation in facilitating Absalom's return and reconciliation?**

Answer: Joab's motivations were complex but primarily pragmatic and political. As David's commander, he was deeply invested in the stability of the kingdom. Absalom, as a popular prince, represented a potential source of unrest if left in exile or estranged. Joab likely recognized David's emotional longing for Absalom ([2 Samuel 13:39](/2_samuel/13-39 "2 Samuel 13:39 - David's Longing")), and understood that a king's unresolved grief and family strife could weaken his rule. By orchestrating Absalom's return and reconciliation, Joab aimed to restore harmony within the royal family and secure the line of succession, thereby strengthening David's reign and his own position within the court. His actions, though manipulative at times, were consistently aimed at what he perceived as the best interests of David and the kingdom.

### CHRIST-CENTERED FULFILLMENT
While the reconciliation between David and Absalom is a poignant human drama, it ultimately falls short of true, lasting peace, foreshadowing the need for a perfect reconciliation. David's kiss, though an act of grace, could not transform Absalom's ambitious heart, leading to further rebellion and tragedy. This imperfect human reconciliation points to the ultimate and perfect reconciliation offered through Jesus Christ. We, like Absalom, are estranged from our heavenly King due to our sin, deserving of judgment. Yet, through Christ, God initiates reconciliation. Our "bowing" before God is not merely an outward act of submission but a genuine repentance of heart, acknowledging His supreme authority and our need for His mercy. In response, God, through Christ, extends a divine "kiss" of acceptance, not merely restoring us to His presence but adopting us as His own children ([Romans 8:15](/romans/8-15 "Romans 8:15 - Spirit of Adoption")). Jesus is the ultimate mediator, far surpassing Joab, who bridges the chasm between a holy God and sinful humanity through His atoning sacrifice ([1 Timothy 2:5](/1_timothy/2-5 "1 Timothy 2:5 - One Mediator")). Unlike the fragile peace in 2 Samuel, the reconciliation offered in Christ is complete, transforming not only our standing but also our hearts, enabling us to live in true peace with God and with one another, empowered by the Holy Spirit ([Colossians 1:21-22](/colossians/1-21 "Colossians 1:21-22 - Reconciliation Through Christ")).

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

Luke 15:20

And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

Genesis 33:4

And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.

Genesis 45:15

Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

Genesis 27:26

And his father Isaac said unto him, Come near now, and kiss me, my son.