Text -- 2 Samuel 14:17-33 (NET)

14:17 So your servant said, ‘May the word of my lord the king be my security, for my lord the king is like the angel of God when it comes to deciding between right and wrong! May the Lord your God be with you!’” 14:18 Then the king replied to the woman, “Don’t hide any information from me when I question you.” The woman said, “Let my lord the king speak!” 14:19 The king said, “Did Joab put you up to all of this?” The woman answered, “As surely as you live, my lord the king, there is no deviation to the right or to the left from all that my lord the king has said. For your servant Joab gave me instructions. He has put all these words in your servant’s mouth. 14:20 Your servant Joab did this so as to change this situation. But my lord has wisdom like that of the angel of God, and knows everything that is happening in the land.” 14:21 Then the king said to Joab, “All right! I will do this thing! Go and bring back the young man Absalom! 14:22 Then Joab bowed down with his face toward the ground and thanked the king. Joab said, “Today your servant knows that I have found favor in your sight, my lord the king, because the king has granted the request of your servant!” 14:23 So Joab got up and went to Geshur and brought Absalom back to Jerusalem. 14:24 But the king said, “Let him go over to his own house. He may not see my face.” So Absalom went over to his own house; he did not see the king’s face. 14:25 Now in all Israel everyone acknowledged that there was no man as handsome as Absalom. From the sole of his feet to the top of his head he was perfect in appearance. 14:26 When he would shave his head– at the end of every year he used to shave his head, for it grew too long and he would shave it– he used to weigh the hair of his head at three pounds according to the king’s weight. 14:27 Absalom had three sons and one daughter, whose name was Tamar. She was a very attractive woman. 14:28 Absalom lived in Jerusalem for two years without seeing the king’s face. 14:29 Then Absalom sent a message to Joab asking him to send him to the king, but Joab was not willing to come to him. So he sent a second message to him, but he still was not willing to come. 14:30 So he said to his servants, “Look, Joab has a portion of field adjacent to mine and he has some barley there. Go and set it on fire.” So Absalom’s servants set Joab’s portion of the field on fire. 14:31 Then Joab got up and came to Absalom’s house. He said to him, “Why did your servants set my portion of field on fire?” 14:32 Absalom said to Joab, “Look, I sent a message to you saying, ‘Come here so that I can send you to the king with this message: “Why have I come from Geshur? It would be better for me if I were still there.”’ Let me now see the face of the king. If I am at fault, let him put me to death!” 14:33 So Joab went to the king and informed him. The king summoned Absalom, and he came to the king. Absalom bowed down before the king with his face toward the ground and the king kissed him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 14:17

In wisdom, and justice, and goodness.

Wesley: 2Sa 14:17

Because thou art so wise and gracious to those who in strict justice deserve punishment, God will own and stand by thee in this thy act of grace: or God will prosper thee in thy enterprizes.

Wesley: 2Sa 14:19

Hast thou not said and done this by Joab's direction.

Wesley: 2Sa 14:19

It is even so, thou hast discovered the truth.

Wesley: 2Sa 14:19

As to the substance of them, but not as to all the expressions; for these were to be varied as the king's answer gave occasion.

Wesley: 2Sa 14:20

That is, to propose his, and the peoples desire of Absalom's restitution in this parabolical manner.

Wesley: 2Sa 14:20

Or, in this land, in all thy kingdom; all the counsels and devices of thy subjects.

Wesley: 2Sa 14:22

But it seems David had no power to dispense with God's laws, nor to spare any whom God appointed him to destroy: for the laws of God bound the kings and rulers, as well as the people of Israel. How justly did God make this man, whom he had so sinfully spared, a scourge to him?

Wesley: 2Sa 14:24

Lest whilst be shewed some mercy to Absalom, he should seem to approve of his sin. Likewise by this means Absalom might be drawn to a more thorough humiliation and repentance.

Wesley: 2Sa 14:25

This is noted as the occasion of his pride, and of the people's affection to him.

Wesley: 2Sa 14:26

Others understand this not of the weight, but of the price of his hair.

Wesley: 2Sa 14:27

All which died not long after they were born, as may be gathered from 2Sa 18:18, where it is said, that Absalom had no son.

Wesley: 2Sa 14:32

For it is better for me to die, than to want the sight and favour of my dear father. Thus he insinuates himself into his father's affections, by pretending such respect and love to him It seems that by this time Absalom having so far recovered his father's favour, began to grow upon him, and take so much confidence as to stand upon his own justification, as if what he had done, had been no iniquity, at least not such as to deserve death. See how easily wise parents may be imposed on by their children, when they are blindly fond of them.

Wesley: 2Sa 14:33

Did the bowels of a father prevail to reconcile him to an impenitent son? And shall penitent sinners question the compassion of him who is the Father of mercy? If Ephraim bemoan himself, God soon bemoans him, with all the expressions of fatherly tenderness. He is a dear son, a pleasant child.

JFB: 2Sa 14:13-17

Her argument may be made clear in the following paraphrase:--You have granted me the pardon of a son who had slain his brother, and yet you will not grant to your subjects the restoration of Absalom, whose criminality is not greater than my son's, since he killed his brother in similar circumstances of provocation. Absalom has reason to complain that he is treated by his own father more sternly and severely than the meanest subject in the realm; and the whole nation will have cause for saying that the king shows more attention to the petition of a humble woman than to the wishes and desires of a whole kingdom. The death of my son is a private loss to my family, while the preservation of Absalom is the common interest of all Israel, who now look to him as your successor on the throne.

JFB: 2Sa 14:22

Joab betrayed not a little selfishness amid his professions of joy at this act of grace to Absalom, and flattered himself that he now brought both father and son under lasting obligations. In considering this act of David, many extenuating circumstances may be urged in favor of it; the provocation given to Absalom; his being now in a country where justice could not overtake him; the risk of his imbibing a love for heathen principles and worship; the safety and interests of the Hebrew kingdom; together with the strong predilection of the Hebrew people for Absalom, as represented by the stratagem of Joab--these considerations form a plausible apology for David's grant of pardon to his bloodstained son. But, in granting this pardon, he was acting in the character of an Oriental despot rather than a constitutional king of Israel. The feelings of the father triumphed over the duty of the king, who, as the supreme magistrate, was bound to execute impartial justice on every murderer, by the express law of God (Gen 9:6; Num 35:30-31), which he had no power to dispense with (Deu 18:18; Jos 1:8; 1Sa 10:25).

JFB: 2Sa 14:25-26

This extraordinary popularity arose not only from his high spirit and courtly manners, but from his uncommonly handsome appearance. One distinguishing feature, seemingly an object of great admiration, was a profusion of beautiful hair. Its extraordinary luxuriance compelled him to cut it "at every year's end;" lit., "at times," "from time to time," when it was found to weigh two hundred shekels--equal to one hundred twelve ounces troy; but as "the weight was after the king's shekel," which was less than the common shekel, the rate has been reduced as low as three pounds, two ounces [BOCHART], and even less by others.

JFB: 2Sa 14:28

Whatever error David committed in authorizing the recall of Absalom, he displayed great prudence and command over his feelings afterwards--for his son was not admitted into his father's presence but was confined to his own house and the society of his own family. This slight severity was designed to bring him to sincere repentance, on perceiving that his father had not fully pardoned him, as well as to convince the people of David's abhorrence of his crime. Not being allowed to appear at court, or to adopt any state, the courtiers kept aloof; even his cousin did not deem it prudent to go into his society. For two full years his liberty was more restricted, and his life more apart from his countrymen while living in Jerusalem, than in Geshur; and he might have continued in this disgrace longer, had he not, by a violent expedient, determined (2Sa 14:30) to force his case on the attention of Joab, through whose kind and powerful influence a full reconciliation was effected between him and his father.

Clarke: 2Sa 14:20

According to the wisdom of an angel of God - This is quite in the style of Asiatic flattery. A European is often addressed, "Saheb can do every thing; we can do nothing; none can prevent the execution of Saheb’ s commands; Saheb is God."See Ward.

Clarke: 2Sa 14:21

And the king said unto Joab - It appears that Joab was present at the time when the woman was in conference with the king, and no doubt others of David’ s courtiers or officers were there also.

Clarke: 2Sa 14:24

Let him not see my face - He would not at once restore him to favor, though he had now remitted his crime; so that he should not die for it. It was highly proper to show this detestation of the crime, and respect for justice.

Clarke: 2Sa 14:25

None to be so much praised as Absalom - It was probably his personal beauty that caused the people to interest themselves so much in his behalf; for the great mass of the public is ever caught and led by outward appearances

Clarke: 2Sa 14:25

There was no blemish in him - He was perfect and regular in all his features, and in all his proportions.

Clarke: 2Sa 14:26

When he polled his head - Not at any particular period, but when the hair became too heavy for him. On this account of the extraordinary weight of Absalom’ s hair, see the observations at the end of this chapter, 2Sa 14:30 (note).

Clarke: 2Sa 14:27

Unto Absalom there were born - These children did not survive him; see 2Sa 18:18

Clarke: 2Sa 14:27

Tamar - The Septuagint adds, And she became the wife of Roboam, the son of Solomon, and bare to him Abia; see Mat 1:7. Josephus says the same. This addition is not found in the other versions.

Clarke: 2Sa 14:27

"Absalom had a daughter, whose name was Tamar."

Clarke: 2Sa 14:30

Go and set it on fire - This was strange conduct, but it had the desired effect. He had not used his influence to get Absalom to court; now he uses it, and succeeds

Additional observations on 2Sa 14:26 : -

"And at every year’ s end, he (Absalom) polled his head; and he weighed the hair at two hundred shekels.

The very learned Bochart has written a dissertation on this subject (vide Bocharti Opera, vol. iii., col. 883, edit. Lugd. 1692) in a letter to his friend M. Faukell. I shall give the substance in what follows

There is nothing more likely than that corruptions in the Scripture numerals have taken place. Budaeus de Asse (lib. ii., p. 49 and 51, also lib. iii., p. 67 etc). complains loudly of this

This might easily have happened, as in former times the numbers in the sacred writings appear to have been expressed by single letters. The letter ר resh stands for two hundred, and might in this place be easily mistaken for ד daleth which signifies four; but this may be thought to be too little, as it would not amount to more than a quarter of a pound; yet, if the two hundred shekels be taken in the amount will be utterly incredible; for Josephus says, (Antiq. lib. vii., cap. 8), Σικλους διακοσιους, οὑτοι δε εισι πεντε μναι, i.e., "Two hundred shekels make five minae,"and in lib. xiv., cap. 12. he says, Ἡ δε μνα παρ ’ ἡμιν ισχει λιτρας β ’ και ημισυ ; "And a mina with us (i.e., the Jews) weighs two pounds and a half."This calculation makes Absalom’ s hair weigh twelve pounds and a half! Credat Judaeus Apella

Indeed, the same person tells us that the hair of Absalom was so thick, etc., ὡς μολις αυτην ἡμεραις αποκειρειν οκτω, "that eight days were scarcely sufficient to cut it off in!"This is rabbinism, with a witness

Epiphanius, in his treatise De Ponderibus et Mensuris, casts much more light on this place, where he says, Σικλος ὁ λεγεται και κοδραντης τεταρτον μεν εστι της ουγκιας, ἡμισυ δε του στατηρος, δυο δραχμας εχων ; "A shekel, (i.e., a common or king’ s shekel, equal to half a shekel of the sanctuary), which is called also a quarter, is the fourth part of an ounce, or half a stater; which is about two drachms."This computation seems very just, as the half-shekel, (i.e., of the sanctuary), Exo 30:13, which the Lord commanded the children of Israel to give as an offering for their souls, is expressly called in Mat 17:24, το διδραχμον, "two drachms:"and our Lord wrought a miracle to pay this, which the Romans then exacted by way of tribute: and Peter took out of the fish’ s mouth a stater, which contained exactly four drachms or one shekel, (of the sanctuary), the tribute money for our Lord and himself

The king’ s shekel was about the fourth part of an ounce, according to what Epiphanius says above; and Hesychius says the same: Δυναται δε ὁ σικλος δυο δραχμας Αττικας ; "A shekel is equal to, or worth, two Attic drachms."The whole amount, therefore, of the two hundred shekels is about fifty ounces, which make four pounds two ounces, Troy weight, or three pounds two ounces, Avoirdupois. This need not, says my learned author, be accounted incredible, especially as abundance of oil and ointments were used by the ancients in dressing their heads; as is evident, not only from many places in the Greek and Roman writers, but also from several places in the sacred writings. See Psa 23:5; Ecc 9:8; Mat 6:17

Josephus also informs us that the Jews not only used ointments, but that they put gold dust in their hair, that it might flame in the sun; and this they might do in considerable quantities, as gold was so plentiful among them. I must own I have known an instance that makes much for Bochart’ s argument: an officer, who had upwards of two pounds of powder and ointments put on his head daily, whose hair did not weigh a fourth part of that weight. And Absalom, being exceedingly vain, might be supposed to make a very extensive use of these things. There are some, however, who endeavor to solve the difficulty by understanding שקל shakal to mean rather the value than the weight

Bochart concludes this elaborate dissertation, in which he appears to have ransacked all the Hebrew, Greek, and Roman authors for proofs of his opinion, by exhorting his friend in these words of Horace: -

Si quid novisti rectius istis

Candidus imperti; si non, his utere mecum

To me the above is quite unsatisfactory; and, with due deference to so great a character, I think I have found out something better

I believe the text is not here in its original form; and that a mistake has crept into the numeral letters. I imagine that ל lamed , Thirty, was first written; which, in process of time, became changed for ר resh , Two Hundred, which might easily have happened from the similarity of the letters. But if this be supposed to be too little, (which I think it is not), being only seven ounces and a half in the course of a year; let it be observed that the sacred text does not limit it to that quantity of time, for מקץ ימים לימים mikkets yamim laiyamim signifies literally, "From the end of days to days;"which Jonathan properly renders, מזמן עדן לעדן mizzeman iddan leiddan , "at proper or convenient times,"viz., when it grew too long or weighty, which it might be several times in the year. Besides, this was not all his hair; for his head was not shaved but polled, i.e., the redundancy cut off

But how was it probable that these two numerals should be interchanged? Thus; if the upper stroke of the ל lamed were but a little impaired, as it frequently is both in MSS. and printed books, it might be very easily taken for ר resh , and the remains of the upper part of the lamed might be mistaken for the stroke over the ר, which makes it the character of two hundred

But how could מאתים mathayim , two hundred, in the text, be put in the place of שלשים sheloshim , thirty? Very easily, when the numbers became expressed by words at length instead of numeral letters

The common reading of the text appears to me irreconcilable with truth; and I humbly hope that what I have offered above solves every difficulty, and fully accounts for all that the sacred historian speaks of this vain-comely lad.

Defender: 2Sa 14:20

This testimony of the "wise woman of Tekoah" (2Sa 14:2), while exaggerating David's wisdom, does indicate that the highest degree of wisdom to which human wisdom can be compared is that of "the wisdom of an angel of God, to know all things that are in the earth." Angels are said also to "excel in strength" (Psa 103:20). Thus angels evidently understand natural processes and can manipulate and control them to some considerable degree."

Defender: 2Sa 14:27

In 2Sa 18:18, it was noted that Absalom at the time of his death had no sons. Evidently all three sons had died while still young."

TSK: 2Sa 14:17

comfortable : Heb. for rest

as an angel : This is very much like the hyperbolical language which is addressed by the Hindoos to an European when they desire to obtain something from him: ""Saheb,""say they, ""can do every thing. No one can prevent the execution of Saheb’ s commands. Saheb is God.""Though the expression may be imputed to the hyperbolical genius of these countries, yet there was, perhaps, more of real persuasion than we are apt to suppose. Sir John Chardin states, that having found fault with the king of Persia’ s valuation of a rich trinket, the grand master told him that if a Persian had dared to have done such a thing, it would have been as much as his life was worth. ""Know,""said he, ""that the kings of Persia have a general and full knowledge of matters, as sure as it is extensive; and that, equally in the greatest and smallest things, there is nothing more just and sure than what they pronounce.""2Sa 14:20, 2Sa 19:27; 1Sa 29:9; Pro 27:21, Pro 29:5

to discern : Heb. to hear, 1Ki 3:9, 1Ki 3:28; Job 6:30; 1Co 2:14, 1Co 2:15 *marg. Heb 5:14

TSK: 2Sa 14:18

Hide not : 1Sa 3:17, 1Sa 3:18; Jer 38:14, Jer 38:25

TSK: 2Sa 14:19

of Joab : 2Sa 3:27, 2Sa 3:29, 2Sa 3:34, 2Sa 11:14, 2Sa 11:15; 1Ki 2:5, 1Ki 2:6

As thy soul : 2Sa 11:11; 1Sa 1:26, 1Sa 17:55, 1Sa 20:3, 1Sa 25:26; 2Ki 2:2

turn : Num 20:17; Deu 5:32, Deu 28:14; Jos 1:7; Pro 4:27

he put : 2Sa 14:3; Exo 4:15; Luk 21:15

TSK: 2Sa 14:20

fetch : 2Sa 5:23

according : 2Sa 14:17, 2Sa 19:27; Job 32:21, Job 32:22; Pro 26:28, Pro 29:5

to know : Gen 3:5; Job 38:16-41; 1Co 8:1, 1Co 8:2

TSK: 2Sa 14:21

I have done : 2Sa 14:11; 1Sa 14:39; Mar 6:26

TSK: 2Sa 14:22

thanked : Heb. blessed, 2Sa 19:39; Neh 11:2; Job 29:11, Job 31:20; Pro 31:28

I have found : Gen 6:8; Exo 33:16, Exo 33:17; Rth 2:2; 1Sa 20:3

his : or, thy

TSK: 2Sa 14:23

Geshur : 2Sa 3:3, 2Sa 13:37

TSK: 2Sa 14:24

let him not : 2Sa 14:28, 2Sa 3:13; Gen 43:3; Exo 10:28; Rev 22:4

TSK: 2Sa 14:25

But in all Israel : etc. Heb. And as Absalom there was not a beautiful man in all Israel to praise greatly, 1Sa 9:2, 1Sa 16:7; Pro 31:30; Mat 23:27

from the sole : Deu 28:35; Job 2:7; Isa 1:6; Eph 5:27

TSK: 2Sa 14:26

when he polled : 2Sa 18:9; Isa 3:24; 1Co 11:14

two hundred shekels : If the shekel be allowed to mean the common shekel, the amount will be utterly incredible; for Josephus says that ""two hundred shekels make five mine""and the mina, he says, ""weighs two pounds and a half;""which calculation makes Absalom’ s hair weigh twelve pounds and a half! But it is probable that the king’ s shekel was that which Epiphanius and Hesychius say was the fourth part of an ounce, half a stater, or two drachmascaps1 . tcaps0 he whole amount, therefore, of the 200 shekels is about 50 ounces, which make 4 lb. 2 oz. troy weight, or 3 lb. 2 oz. avoirdupois. This need not be accounted incredible, especially as abundance of oil and ointment was used by the ancients in dressing their heads. Josephus informs us, that the Jews also put gold dust in their hair. Gen 23:16; Lev 19:36; Eze 45:9-14

TSK: 2Sa 14:27

born : 2Sa 18:18; Job 18:16-19; Isa 14:22; Jer 22:30

Tamar : 2Sa 13:1

TSK: 2Sa 14:28

am 2977-2979, bc 1027-1025, An, Ex, Is, 464-466

and saw not : 2Sa 14:24

TSK: 2Sa 14:29

but he would : 2Sa 14:30, 2Sa 14:31; Est 1:12; Mat 22:3

TSK: 2Sa 14:30

near mine : Heb. near my place

go and set : 2Sa 13:28, 2Sa 13:29; Jdg 15:4, Jdg 15:5

And Absalom’ s : 1Ki 21:9-14; 2Ki 9:33, 2Ki 10:6, 2Ki 10:7

TSK: 2Sa 14:32

it had been : Exo 14:12, Exo 16:3, Exo 17:3

if there : Gen 3:12; 1Sa 15:13; Psa 36:2; Pro 28:13; Jer 2:22, Jer 2:23, Jer 8:12; Mat 25:44; Rom 3:19

TSK: 2Sa 14:33

am 2979, bc 1025, An, Ex, Is, 466

kissed Absalom : Gen 27:26, Gen 33:4, Gen 45:15; Luk 15:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 14:17

As an angel of God - Rather, as "the"Angel of God; and therefore whatever David decided would be right.

Barnes: 2Sa 14:24

Let him not see my face - We are not told why David adopted this half-measure. Possibly Bath-sheba’ s influence may have been exerted to keep Absalom in disgrace for the sake of Solomon.

Barnes: 2Sa 14:26

Two hundred shekels ... - The exact weight cannot be determined. If these "shekels after the king’ s weight"were the same as "shekels of the sanctuary,"the weight would be about 6 lbs., which is incredible; "twenty"shekels is more probable.

Barnes: 2Sa 14:27

Three sons - These probably died in infancy (see the marginal reference). From Tamar must have been born Maachah, the mother of Abijah, and the favorite wife of Rehoboam 1Ki 15:2; 2Ch 11:20-22.

Barnes: 2Sa 14:33

Kissed - This was the pledge of reconciliation. (See the marginal references and Gen 45:15.)

Poole: 2Sa 14:17

The word of my lord the king shall now be comfortable I doubt not the king will give a gracious and satisfactory answer to my petition.

As an angel of God to wit, in wisdom, and justice, and goodness.

To discern good and bad to hear and judge of causes and requests, whether they be just, and good, and fit to be granted, as mine is; or unrighteous, and unreasonable, and fit to be rejected. So she intimates her confidence in the justice of her cause, and thereby confirms the king in his purpose and promise to grant her request, and withal arms the king against the suggestions of them who should advise him to a rigorous execution of God’ s law against Absalom, and be ready to censure him for restoring Absalom, and this for want of that angelical wisdom which the king had, who wisely considered many things far above their reach.

Therefore because thou art so wise, and just, and pitiful, and gracious to those who in strict justice deserve punishment.

The Lord thy God will be with thee God will own and stand by thee in this thy act of grace; or, God will prosper thee in thy enterprises; or, at least, not be offended with thee.

Poole: 2Sa 14:19

Is not the hand of Joab with thee in all this? hast thou not said and done this by Joab’ s direction and contrivance?

None can turn to the right hand or to the left from ought that my lord the king hath spoken: as the king is so wise that no man can deceive him by any turnings or windings to the right or left hand, but he quickly searcheth out the truth in every thing; so, (it is a folly to dissemble, or go about to conceal it,) it is even so, thou hast now discovered the truth of this business.

He put all these words in the mouth of thine handmaid to wit, for the scope and substance of them, but not as to all the expressions which she used, for these were to be varied as the king’ s answer gave occasion, which also she did with singular prudence.

Poole: 2Sa 14:20

To fetch about this form of speech i.e. to propose mine, and his, and the people’ s desire of Absalom’ s restitution in this parabolical manner, in mine and my son’ s person.

In the earth or, in this land , in all thy kingdom; all the counsels and devices of thy subjects which have any relation to thee or thy affairs.

Poole: 2Sa 14:21

I have done this thing in compliance with thy desire; although in truth it was according to his own desire. He overlooks the woman in this grant, because she was but Joab’ s instrument in it.

The young man by which expression he mitigates his crime, as being an act of youthful heat, and folly, and rashness.

Poole: 2Sa 14:22

i.e. Restored Absalom at my request; whereby. Joab thought to establish himself for ever, and that he should be both the father’ s and the son’ s favourite.

Quest. Whether David did well in granting this request?

Answ Although there be some circumstances which in part extenuate David’ s fault herein, as Amnon’ s high provocation of Absalom; Absalom’ s being out of the reach of David’ s justice, where also he could and would have kept himself, if David had not promised him immunity; the extreme danger of Absalom’ s infection by heathenish principles and practices; the safety of David’ s kingdom, which seemed to depend upon the, establishment of the succession, and that upon Absalom, to whom the hearts of the people were so universally and vehemently inclined, if the matter was really so, and not pretended or magnified by the art of this subtle woman: yet it seems most probable that David was faulty herein, because this action was directly contrary to the express laws of God, which strictly command the supreme magistrate to execute justice upon all wilful murderers, without any reservation, Gen 9:6 Num 35:30,31 . And David had no power to dispense with God’ s laws, nor to spare any whom God commanded him to destroy; for the laws of God did bind the kings and rulers as well as the people of Israel to observe and obey them, as is most evident from Deu 17:18,19 , and from Jos 1:8 , and many other places. And indeed we may read David’ s sin in the glass of those tremendous judgments of God which befell him, by means of his indulgence to Absalom. For although God’ s providences be in themselves no rule to judge of the good or evil of men’ s actions; yet where they comply with God’ s word, and accomplish his threatenings, as here they did, they are to be taken for the tokens of God’ s displeasure.

Poole: 2Sa 14:24

Let him not see my face lest whilst he showed some mercy to Absalom, he should seem to approve of his sin, and thereby wound his own conscience, and lose his honour, and encourage him and others to such-like attempts; and that by this means Absalom might be drawn to a more thorough humiliation and true repentance.

Poole: 2Sa 14:25

This is here noted as the occasion of his pride and insolency, and of the people’ s affections to him, and consequently of the following rebellion.

Poole: 2Sa 14:26

Whereas ordinarily the hair of a man’ s head which grows in a year’ s space comes not to half so much. But some men’ s hair grows much faster, and is much heavier, than others. But others understand this not of the weight, but of the price of his hair, which was sold by him that polled it at that rate.

Poole: 2Sa 14:27

Three sons all which died not long after they were born, as may be gathered from 2Sa 18:18 , where it is said that Absalom had no son. Tamar ; so called from her aunt, 2Sa 13:1 .

Poole: 2Sa 14:29

To have sent him to the king that by his mediation he might be admitted into the king’ s favour and presence.

He would not come partly, because perceiving David’ s affections to be cold to Absalom, he would not venture his own interest for him, especially in desiring that which he feared he should be denied; partly, lest by interceding further for Absalom, he should revive the remembrance of his former murder, and meet with the reproach of one murderer’ s interceding for another; and partly, because by converse with Absalom he observed his temper to be such, that if once he were fully restored to the king’ s favour, he would not only eclipse and oppose Joab’ s interest and power with the king, but also attempt high things, not without danger to the king and kingdom, as it happened.

Poole: 2Sa 14:30

Go and set it on fire that Joab may be forced to come to me to complain of and demand reparations for, this injury.

Poole: 2Sa 14:32

It had been good for me to have been there still rather than here, because my estrangement from him now when I am so near to him is both moro grievous and more shameful to me. But the truth of the business was this, Absalom saw that his father had accomplished his design in bringing him thither, having satisfied both his own natural affection, and his people’ s desire of Absalom’ s return from banishment; but that he could not without restitution into the king’ s presence and favour compass his design, i.e. confirm and improve that interest which he saw he had in the people’ s hearts.

Let him kill me for it is better for me to die, than to want the sight and favour of my dear father. Thus he insinuates himself into his father’ s affections, by pretending such respect and love to him. It seems that by this time Absalom having so far recovered his father’ s favour as to be recalled, he began to grow upon him, and take so much confidence as to stand upon his own justification, as if what he had done had been no iniquity, at least not such as to deserve death; for so much this speech intimates.

Poole: 2Sa 14:33

In testimony of his thorough reconciliation to him; which Absalom did very ill requite, as the next chapter manifesteth.

Haydock: 2Sa 14:17

Sacrifice; perfect and inviolable. (Tirinus) ---

Cursing, provided he be in the right. (Menochius) ---

Hebrew, "the king to discern (hear) good and bad;" of consummate wisdom; (ver. 20.; Haydock) so that no one can impose upon him.

Haydock: 2Sa 14:19

Right, but he hath ordered me to say all these things. Joab had given her leave to make this declaration, as he perceived that the king's heart was already inclined towards Absalom, ver. 1. (Menochius)

Haydock: 2Sa 14:21

Boy. This expression might tend to excuse what he had done amiss; as it shewed also the tenderness of David for Absalom. (Menochius)

Haydock: 2Sa 14:22

Blessed. That is, praised, and gave thanks to the king.

Haydock: 2Sa 14:24

Face, though he lived in Jerusalem. (Calmet) ---

This was done, in order that he might enter seriously into himself, and avoid similar excesses. (Menochius) ---

He felt this privation more than exile. (Haydock)

Haydock: 2Sa 14:26

A year. Hebrew and Septuagint, "from the end of the days to days." ---

Chaldean, "as it was convenient." But the Vulgate seems the best, (Calmet) and is followed by the Protestant version. (Haydock) ---

Sicles, including all his hair. The Hebrews wore their hair very long. It does not commonly grow above four inches in a year; so that the hair which was cut off could not weigh 200 sicles. (Calmet) ---

Weight. Hebrew, "after the king's stone," Beeben; but one manuscript has Boshkol, with the Septuagint, "after the king's sicle (Kennicott) weight," at Babylon, as Pelletier supposes that this work was written towards the end of the captivity. He allows that Absalom's hair might weigh almost 31 ounces. Some women wear above 32 ounces, if we may believe the hair-dressers. Some suppose that r (200) has been substituted instead of d (4) or c, (20) &c. But all are not convinced that the Hebrew formerly marked the numbers by letters. Septuagint have, "100 sicles," (Calmet) which some attempt to reconcile with the common reading, by saying, that they speak of the sicles of the sanctuary, which were double the weight of the king's sicles. Yet the Alexandrian and Vatican copies agree with the Vulgate: (Haydock) and of this distinction of weights there is no proof. The Rabbins assert that the value, and not the weight, of Absalom's hair is given; (Calmet) and that he made a present of his hair to some of his friends, who sold it to the ladies of Jerusalem, to adorn their heads. (Sanctius) ---

Tirinus adopts this sentiment, and ridicules those who say that the weight is meant; as he says, 200 sicles would be equivalent to 8¾ Roman pounds, which comes near to Arbuthnot's calculation in English. (Haydock) ---

Bochart reduces the weight to four such pounds, each consisting of twelve ounces; and he supposes that the hair was so heavy, on account of the gold dust with which it was covered, according to the fashion of those times. (Josephus, [Antiquities?] viii. 1.) ---

But this weight would be only accidental. (Calmet) ---

Josephus ([Antiquities?] vii. 8.) intimates, that Absalom's hair was "cut every eight days," or "for the space of eight days." It is quite incredible that it should weigh 200 sicles, or five minæ of Alexandria, each consisting of twelve ounces. The Latin interpreter reads, "every eight months." (Calmet) ---

St. Epiphanius and Hero have 125 sicles, or about 31 ounces. (Haydock) ---

The Babylonian sicle, here mentioned, was only the third part of that used by the Hebrews. (Du Hamel)

Haydock: 2Sa 14:27

Sons, who all died before their father, chap. xviii. 18. ---

Thamar, in memory of his sister; (Abulensis) or this Thamar received the name from her aunt, who resided with Absalom. (Menochius) ---

Some Greek and Latin copies add, that she was married to Roboam, the son of Solomon, by whom he had Abias. But this addition is of no authority, and can hardly be reconciled with chronology. We read that Roboam espoused Maaca, the daughter of Absalom; (2 Paralipomenon xi. 20.) but she might be only his grand-daughter, by Thamar. (Calmet) ---

Josephus had adopted this addition. (Haydock)

Haydock: 2Sa 14:29

To him. Joab, like a crafty courtier, would neither disoblige the king nor the prince, and therefore wished not to meddle in this affair; as he might either excite the suspicions of the own, or the resentment of the other. (Calmet)

Haydock: 2Sa 14:33

Kissed Absalom, and thus was reconciled to his prodigal son, Luke xv. 20. The ungrateful wretch only took occasion, from his father's goodness, to alienate the minds of the people from him, by insinuating that he neglected the welfare of the people. (Haydock)

Gill: 2Sa 14:17

Then thine handmaid said, the word of my lord the king shall now be comfortable,.... Or, "for rest" ^q; what will give ease and satisfaction not only to her, but to all the people of Israel, when they shall hear of the king's intention and resolution to bring back Absalom:

for as an angel of God, so is my lord the king; as they are very wise, knowing, and understanding creatures, so was David:

to discern good and bad; to hear both the one and the other, and to discern the difference between them, and choose and pursue what is right, as in all other things, so in the present case:

therefore the Lord thy God shall be with thee; as to counsel and advise, so to assist in performance, and to prosper and succeed; the Targum is,"the Word of the Lord thy God shall be for thine help.''

Gill: 2Sa 14:18

Then the king answered and said unto the woman,.... Understanding plainly what she meant by all this, that the case she brought was a feigned one, and that the intention of it was to let him know the sense of the people with respect to Absalom, and the recall of him:

hide not from me, I pray thee, the thing that I shall ask thee; he suspected that this was not a scheme of her own, but some considerable person had formed it, and made use of her to execute it, which was what he desired to know:

and the woman said, let my lord the king now speak; ask what question he pleases, I am ready to answer.

Gill: 2Sa 14:19

And the king said, is not the hand of Joab with thee in all this?.... That is, is not this done by the advice, assistance, and direction of Joab? did not he form this scheme for thee, and direct thee to this method, and put thee upon prosecuting it?

and the woman answered and said, as thy soul liveth, my lord the king; what I am about to say is as sure as thou art alive; though this may be only a wish that he might long live and be happy; nothing is more desirable than thy valuable life:

none can turn to the right hand or the left from ought that my lord the king hath spoken; he has hit upon the truth of the matter; there is no dissimulation or prevarication to be used; the thing cannot be denied; for thy servant Joab he bade me, and put all these words in the mouth of thine handmaid: he sent for me, and laid his commands on me, and directed me what to say to the king, and how to conduct this affair.

Gill: 2Sa 14:20

To fetch about this form of speech hath thy servant Joab done this thing,.... Feigned a story in such form and manner as had been delivered to the king, that it might be accommodated and applied to the case of Absalom, and to transfer it in a figure to the king, to use the apostle's phrase, 1Co 4:8,

and my lord is wise, according to the wisdom of an angel of God; as not only to understand the design of this fable or parable, but of such sagacity and penetration as to find out the author of it; and even

to know all things that are in the earth; either in the whole world, or rather in the land of Israel; and it is to be understood not of all actions natural and moral done by men in it, which would be to ascribe omniscience to him; but of all political things, all things respecting civil government; that he had such a spirit of discerning of men and things, that nothing could be said or done, or scheme formed, but he got intelligence of it, and insight into it; and which was carrying the compliment to a great height.

Gill: 2Sa 14:21

And the king said unto Joab,.... Who was present, or but at a little distance, waiting the issue of this affair:

behold now I have done this thing; have agreed to recall Absalom, at the suit of this woman, which thou hast put her upon; or, according to the textual reading, "thou hast done this thing" ^r; contrived this scheme, to let me know the mind of the people with respect to Absalom, or to represent to me the propriety of sending for him home:

go, therefore, bring the young man Absalom again; I give my consent to it, and you may send for him, or fetch him as soon as you please; it is thought he calls him a young man, to extenuate his crime, that it was done in youthful heat and passion, and therefore he should pass it over.

Gill: 2Sa 14:22

And Joab fell to the ground on his face, and bowed himself,.... Or bowed so low as to the ground, in reverence of the king:

and thanked the king; for giving him leave to fetch Absalom home, as if it was a favour done to himself: or "blessed" ^s him; wished all happiness and prosperity might attend him, in consequence of this grant, which he knew would be acceptable to the people:

and Joab said, today thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant; he might presume upon this, that as the king had given orders at his request to recall Absalom, who had murdered his brother, which was tacitly giving him a pardon; so he would forgive him the murder of Abner, 2Sa 3:30, and think no more of it; since he perceived now, which he had not so clearly perceived before from that time, that he found grace in his sight, or shared in his favour and good will, as now he saw he did.

Gill: 2Sa 14:23

So Joab arose and went to Geshur,.... Where Absalom was with his grandfather, the king of the place; see 2Sa 13:37,

and brought Absalom to Jerusalem; from thence, which, according to Bunting ^t, was the distance of eighty eight miles from it.

Gill: 2Sa 14:24

And the king said,.... Very probably to Joab, when he informed him of Absalom's being come to Jerusalem:

let him turn to his own house; depart from the king's palace, where Joab had brought him, and go to his own house, which was in Jerusalem; for here he had one before he fled to Geshur; see 2Sa 13:20,

and let him not see my face; which he ordered, partly to show his detestation of the crime he had been guilty of, and some remaining resentment in his mind at him on account of it; and partly for his credit among some of the people at least, who might think it was a crime so great as not to go unpunished, though others were of a different mind; and also for the greater humiliation of Absalom, who, the king might think, had not been sufficiently humbled for his sin, or had not truly repented of it:

so Absalom returned to his own house, and saw not the king's face; in obedience to his father's orders.

Gill: 2Sa 14:25

But in all Israel there was none to be so much praised as Absalom for his beauty,.... Which is observed to account in some measure for the interest he had in the affections of the people, both now and hereafter:

from the sole of his foot to the crown of his head there was no blemish in him; not any spot, freckle, wart, scurf, or scab; nothing deficient or superfluous in him; no disproportion of parts, nor any disagreeable feature; but an entire symmetry, and perfect comeliness, which made him very respectable. The Talmudists ^u make him to be of a gigantic stature.

Gill: 2Sa 14:26

And when he polled his head,.... Or cut off the hair of it; for that was one thing, a good head of hair which he had, that made him look very comely and beautiful:

for it was at every year's end that he polled it; or cut it off once a year; but the Jews say ^w he was a perpetual Nazarite:

because the hair was heavy upon him, and therefore he polled it; it grew so very thick and long in one year's time, that he was obliged to cut it; and what might add to the weight of it, its being oiled and powdered; and, as some say, with the dust of gold, to make it look yellow and glistering:

he weighed the hair of his head at two hundred shekels, after the king's weight; and a shekel being the weight of half an ounce of avoirdupois weight, as Bishop Cumberland ^x has shown from various writers, the weight of his hair must be an hundred ounces; which was a very great weight indeed on his head. Some think that the price it was sold at, and not the weight of it, is meant; which they suppose was sold to women for ornament about their temples, and the money given either to the poor, or for the use of the sanctuary; and reckoning a shekel at two shillings and sixpence, as some do, the value of it came to twenty five pounds of our money; but the above mentioned writer ^y reduces it to about two shillings and four pence farthing; which makes the value somewhat less; but inasmuch as it is not so probable that a person of such rank should sell his hair, nor does it appear that any, such use was made of hair in those times as suggested; and this being said to be according to the king's weight or stone, by which all weights were to be regulated, it is best to understand this of the weight, and not of the price of his hair; which, according to Josephus ^z, was five pounds; but, according to the above account, it must be six pounds and a quarter. The Jews say ^a this weight was according to what the inhabitants of Tiberias and Zippore used, but do not tell us what it was.

Gill: 2Sa 14:27

And unto Absalom there were born three sons,.... Who very probably died young; and the rather it may be thought so, since their names are not given, and more especially since it is said that Absalom had no sons, and therefore erected a pillar to keep up the remembrance of his name; unless it can be thought that that was set up before he had any sons, which is not so likely; see 2Sa 18:18,

and one daughter, whose name was Tamar; and whom he named after his sister Tamar, who was ravished by Amnon; the Septuagint version in some copies adds,"and she became the wife of Rehoboam, the son of Solomon, and bore to him Abia;''and so says Josephus ^b; see 1Ki 15:22,

she was a woman of a fair countenance; as was her aunt, after whom she was named, 2Sa 13:1; by this it appears that she lived to a woman's estate, though the sons of Absalom died young.

Gill: 2Sa 14:28

So Absalom dwelt two full years in Jerusalem,.... After his return from Geshur:

and saw not the king's face; all that time; which was owing either to the king's resentment of the fact committed by him, or to state policy.

Gill: 2Sa 14:29

Therefore Absalom sent for Joab, to have sent him to the king,.... To introduce him into his presence, being uneasy to be thus confined at his own house, and not suffered to come to court:

but he would not come to him; knowing the king's mind, and being unwilling to disoblige him by a troublesome solicitation:

and when he sent again the second time, he would not come; knowing his business with him; and perhaps between the first time of his sending and this he had sounded the king about it, and found it was not agreeable to him to admit him to access to him as yet.

Gill: 2Sa 14:30

Therefore he said unto his servants,.... That did his business for him in the field, in keeping his flocks, and tilling his ground:

see Joab's field is near mine: for great personages in those days attended to husbandry:

and he hath barley there, go and set it on fire; it being ripe, and so capable of being fired, and therefore must be some time in March or April, when barley harvest began; he served Joab as Samson did the Philistines, Jdg 15:4; which shows him to be a bold, and revengeful, and ungrateful man, to use his friend, and the general of the king's army, after this manner:

and Absalom's servants set the field on fire; as their master had bid them, and which is no wonder; for as they murdered Ammon at his command, they would not stop at burning Joab's field, when he bid them do it; see 2Sa 13:28.

Gill: 2Sa 14:31

Then Joab arose, and came to Absalom unto his house,.... Provoked at what he had done, and to know the reason of it; and which was answering Absalom's end:

and said unto him, wherefore have thy servants set my field on fire? which was not only injurious to his property, but a malicious action.

Gill: 2Sa 14:32

And Absalom answered Joab,.... Neither denying the fact, nor being ashamed of it, nor asking pardon for it; but endeavouring to vindicate it, by giving a reason as he thought sufficient for it:

behold, I sent unto thee, saying, come hither, that I may send thee to the king; which was assuming great authority over a person in such an high office as Joab was; had he been king, he could not have used more, to send for him, and command his attendance, and send him on what errand he thought fit, as here:

to say, wherefore am I come from Geshur? why did the king send for me? why did not he let me alone where I was? to what purpose am I brought hither, since I am not admitted to court?

it had been good for me to have been there still; and better, where he lived in a king's court, and had honour and respect shown him, suitable to his rank; and where he had his liberty, and could go where he pleased; and where this mark of his father's displeasure, not suffering him to see his face, would not be so manifest as here, and so less disgraceful to him:

now therefore let me see the king's face; that is, speak to the king, and intercede for me, that I may see his face; which he was so importunate for, not from affection to the king; but that being at court, he might be able to ingratiate himself among the courtiers and others, and carry the point which his ambition prompted him to, supplant the king, and seize the crown:

and if there be any iniquity in me, let him kill me; signifying he chose to die, rather than to live such a life he did: but of being put to death he was not much afraid; presuming partly upon his innocence, thinking that the killing of his brother was no crime, because he was the aggressor, had ravished his sister, and for it ought to die; and since justice was delayed, and not done him, he had committed no iniquity in putting him to death; and partly on his father's affection to him, which he was sensible of; at least he had reason to believe he would not now put him to death; for had he designed that, he would have ordered it before now, since he had had him so long in his hands.

Gill: 2Sa 14:33

So Joab came to the king, and told him,.... What Absalom had said to him:

and when he had called for Absalom; sent messengers to his house to order him to come to him:

he came to the king, and bowed himself on his face to the ground before the king; made a very reverend bow to him, according to the custom of those times, throwing himself at his feet in great submission to him:

and the king kissed Absalom; in token of his reconciliation to him; which laid the foundation of his after troubles from him, related in the following chapters.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 14:19

¹ tn Heb “Is the hand of Joab with you in all this?”

NET Notes: 2Sa 14:20

¹ tn Heb “to know all that is in the land.”

NET Notes: 2Sa 14:21

¹ tc Many medieval Hebrew mss have “you” rather than “I.”

NET Notes: 2Sa 14:22

¹ tn Heb “blessed.”

² tc The present translation reads with the Qere “your” rather than the MT “his.”

NET Notes: 2Sa 14:23

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Sa 14:24

¹ tn Heb “turn aside.”

² tn Heb “turned aside.”

NET Notes: 2Sa 14:25

¹ tn Heb “Like Absalom there was not a handsome man in all Israel to boast exceedingly.”

² tn Heb “there was not in him a blemish.”

NET Notes: 2Sa 14:26

¹ tn Heb “for it was heavy upon him.”

² tn Heb “two hundred shekels.” The modern equivalent would be about three pounds (1.4 kg).

NET Notes: 2Sa 14:27

¹ tn Heb “and there were born.”

² tc The LXX adds here the following words: “And she became a wife to Rehoboam the son of Solomon and bore to him Abia.”

NET Notes: 2Sa 14:30

¹ tc The LXX adds here the following words: “And the servants of Absalom burned them up. And the servants of Joab came to him, rending their garments. They said….”

² tn The word “Joab’s” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

NET Notes: 2Sa 14:32

¹ tn Heb “saying.”

NET Notes: 2Sa 14:33

¹ tn Heb “he.” Joab, acting on behalf of the king, may be the implied subject.

² tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.

³ tn Heb “Absalom.” For stylistic reasons the name has been replaced by the pronoun (“him”) in the translation.

Geneva Bible: 2Sa 14:17

Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an ^{( k )} angel of God, so [is] my lord the king to discern good and bad: therefore the LORD thy God will be with thee.

^{( k )} Is of great wisdom to discern right from wrong.

Geneva Bible: 2Sa 14:19

And the king said, [Is not] ^{( l )} the hand of Joab with thee in all this? And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

^{( l )} Have you not done this by the counsel of Joab.

Geneva Bible: 2Sa 14:20

To fetch about this ^{( m )} form of speech hath thy servant Joab done this thing: and my lord [is] wise, according to the wisdom of an angel of God, to know all [things] that [are] in the earth.

^{( m )} By speaking further in a parable than plainly.

Geneva Bible: 2Sa 14:21

And the king said unto Joab, Behold now, I have ^{( n )} done this thing: go therefore, bring the young man Absalom again.

^{( n )} I have granted your request.

Geneva Bible: 2Sa 14:24

And the king said, Let him ^{( o )} turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.

^{( o )} Covering by this his affection, and showing some part of justice to please the people.

Geneva Bible: 2Sa 14:26

And when he polled his head, (for it was at every year's end that he polled [it]: because [the hair] was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred ^{( p )} shekels after the king's weight.

^{( p )} Which weighed 6 pounds 4 ounces after half an ounce the shekel.

Geneva Bible: 2Sa 14:30

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

^{( q )} The wicked are impatient in their affections, and spare no unlawful means to accomplish them.

Geneva Bible: 2Sa 14:32

And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? [it had been] good for me [to have been] there still: now therefore let me see the king's face; and ^{( r )} if there be [any] iniquity in me, let him kill me.

^{( r )} If I have offended by revenging my sister's dishonour: thus the wicked justify themselves in their evil.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 14:1-33

1 Joab, suborning a widow of Tekoah by a parable to incline the king's heart to fetch home Absalom, brings him to Jerusalem.

25 Absalom's beauty, hair, and children.

28 After two years, Absalom is brought into the king's presence by Joab.

MHCC: 2Sa 14:1-20

We may notice here, how this widow pleads God's mercy, and his clemency toward poor guilty sinners. The state of sinners is a state of banishment from God. God pardons none to the dishonour of his law and justice, nor any who are impenitent; nor to the encouragement of crimes, or the hurt of others.

MHCC: 2Sa 14:21-24

David was inclined to favour Absalom, yet, for the honour of his justice, he could not do it but upon application made for him, which may show the methods of Divine grace. It is true that God has thoughts of compassion toward poor sinners, not willing that any should perish; yet he is only reconciled to them through a Mediator, who pleads on their behalf. God was in Christ reconciling the world to himself, and Christ came to this land of our banishment, to bring us to God.

MHCC: 2Sa 14:25-27

Nothing is said of Absalom's wisdom and piety. All here said of him is, that he was very handsome. A poor commendation for a man that had nothing else in him valuable. Many a polluted, deformed soul dwells in a fair and comely body. And we read that he had a very fine head of hair. It was a burden to him, but he would not cut it as long as he could bear the weight. That which feeds and gratifies pride, is not complained of, though uneasy. May the Lord grant us the beauty of holiness, and the adorning of a meek and quiet spirit! Only those who fear God are truly happy.

MHCC: 2Sa 14:28-33

By his insolent carriage toward Joab, Absalom brought Joab to plead for him. By his insolent message to the king, he gained his wishes. When parents and rulers countenance such characters, they will soon suffer the most fatal effects. But did the compassion of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of Him who is the Father of mercies?

Matthew Henry: 2Sa 14:1-20

Here is, I. Joab's design to get Absalom recalled out of banishment, his crime pardoned, and his attainder reversed, 2Sa 14:1. Joab made himself very busy in this affair. 1. As a courtier that was studious, by all ways possible, to ingratiate himself with his prince and improve his interest in his favour: He perceived that the king's heart was towards Absalom, and that, the heat of his displeasure being over, he still retained his old affection for him, and only wanted a friend to court him to be reconciled, and to contrive for him how he might do it without impeaching the honour of his justice. Joab, finding how David stood affected, undertook this good office. 2. As a friend to Absalom, for whom perhaps he had a particular kindness, whom at least he looked upon as the rising sun, to whom it was his interest to recommend himself. He plainly foresaw that his father would at length be reconciled to him, and therefore thought he should make both his friends if he were instrumental to bring it about. 3. As a statesman, and one concerned for the public welfare. He knew how much Absalom was the darling of the people, and, if David should die while he was in banishment, it might occasion a civil war between those that were for him and those that were against him; for it is probable that though all Israel loved his person, yet they were much divided upon his case. 4. As one who was himself a delinquent, by the murder of Abner. He was conscious to himself of the guilt of blood, and that he was himself obnoxious to public justice, and therefore whatever favour he could procure to be shown to Absalom would corroborate his reprieve.

II. His contrivance to do it by laying somewhat of a parallel case before the king, which was done so dexterously by the person he employed that the king took it for a real case, and gave judgment upon it, as he had done upon Nathan's parable; and, the judgment being in favour of the criminal, the manager might, by that, discover his sentiments so far as to venture upon the application of it, and to show that it was the case of his own family, which, it is probable, she was instructed not to proceed to if the king's judgment upon her case should be severe.

1. The person he employed is not named, but she is said to be a woman of Tekoah, one whom he knew to be fit for such an undertaking: and it was requisite that the scene should be laid at a distance, that David might not think it strange that he had not heard of the case before. It is said, She was a wise woman, one that had a quicker wit and a readier tongue than most of her neighbours, 2Sa 14:2. The truth of the story would be the less suspected when it came, as was supposed, from the person's own mouth.

2. The character she put on was that of a disconsolate widow, 2Sa 14:2. Joab knew such a one would have an easy access to the king, who was always ready to comfort the mourners, especially the mourning widows, having himself mentioned it among the titles of God's honour that he is a Judge of the widows, Psa 68:5. God's ear, no doubt, is more open to the cries of the afflicted, and his heart too, than that of the most merciful princes on earth can be.

3. It was a case of compassion which she had to represent to the king, and a case in which she could have no relief but from the chancery in the royal breast, the law (and consequently the judgment of all the inferior courts) being against her. She tells the king that she had buried her husband (2Sa 14:5), - that she had two sons that were the support and comfort of her widowed state, - that these two (as young men are apt to do) fell out and fought, and one of them unhappily killed the other (2Sa 14:6), - that, for her part, she was desirous to protect the manslayer (for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? Gen 27:45), but though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger of blood, yet the other relations insisted upon it that the surviving brother should be put to death according to law, not out of any affection either to justice or to the memory of the slain brother, but that, by destroying the heir (which they had the impudence to own was the thing they aimed at), the inheritance might be theirs: and thus they would cut off, (1.) Her comfort: " They shall quench my coal, deprive me of the only support of my old age, and put a period to all my joy in this world, which is reduced to this one coal."(2.) Her husband's memory: "His family will be quite extinct, and they will leave him neither name nor remainder, "2Sa 14:7.

4. The king promised her his favour and a protection for her son. Observe how she improved the king's compassionate concessions. (1.) Upon the representation of her case he promised to consider of it and to give orders about it, 2Sa 14:8. This was encouraging, that he did not dismiss her petition with " Currat lex - Let the law take its course; blood calls for blood, and let it have what it calls for:"but he will take time to enquire whether the allegations of her petition be true. (2.) The woman was not content with this, but begged that he would immediately give judgment in her favour; and if the matter of fact were not as she represented it, and consequently a wrong judgment given upon it, let her bear the blame, and free the king and his throne from guilt, 2Sa 14:9. Yet her saying this would not acquit the king if he should pass sentence without taking due cognizance of the case. (3.) Being thus pressed, he made a further promise that she should not be injured nor insulted by her adversaries, but he would protect her from all molestation, 2Sa 14:10. Magistrates ought to be the patrons of oppressed widows. (4.) Yet this does not content her, unless she can get her son's pardon, and protection for him too. Parents are not easy, unless their children be safe, safe for both worlds: " Let not the avenger of blood destroy my son (2Sa 14:11), for I am undone if I lose him; as good take my life as his. Therefore let the king remember the Lord thy God, "that is, [1.] "Let him confirm this merciful sentence with an oath, making mention of the Lord our God, by way of appeal to him, that the sentence may be indisputable and irreversible; and then I shall be easy."See Heb 6:17, Heb 6:18. [2.] "Let him consider what good reason there is for this merciful sentence, and then he himself will be confirmed in it. Remember how gracious and merciful the Lord thy God is, how he bears long with sinners and does not deal with them according to their deserts, but is ready to forgive. Remember how the Lord thy God spared Cain, who slew his brother, and protected him from the avengers of blood, Gen 4:15. Remember how the Lord thy God forgave thee the blood of Uriah, and let the king, that has found mercy, show mercy."Note, Nothing is more proper, nor more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God. (5.) This importunate widow, by pressing the matter thus closely, obtains at last a full pardon for her son, ratified with an oath as she desired: As the Lord liveth, there shall not one hair of thy son fall to the earth, that is, "I will undertake he shall come to no damage upon this account."The Son of David has assured all that put themselves under his protection that, though they should be put to death for his sake, not a hair of their head shall perish (Luk 21:16-18), though they should lose for him, they shall not lose by him. Whether David did well this to undertake the protection of a murderer, whom the cities of refuge would not protect, I cannot say. But, as the matter of fact appeared to him, there was not only great reason for compassion to the mother, but room enough for a favourable judgment concerning the son: he had slain his brother, but he hated him not in time past; it was upon a sudden provocation, and, for aught that appeared, it might be done in his own defence. He pleaded not this himself, but the judge must be of counsel for the prisoner; and therefore, Let mercy at this time rejoice against judgment.

5. The case being thus adjudged in favour of her son, it is now time to apply it to the king's son, Absalom. The mask here begins to be thrown off, and another scene opened. The king is surprised, but not at all displeased, to find his humble petitioner, of a sudden, become his reprover, his privy-counsellor, an advocate for the prince his son, and the mouth of the people, undertaking to represent to him their sentiments. She begs his pardon, and his patience, for what she had further to say (2Sa 14:12), and has leave to say it, the king being very well pleased with her wit and humour. (1.) She supposes Absalom's case to be, in effect, the same with that which she had put as her son's; and therefore, if the king would protect her son, though he had slain his brother, much more ought he to protect his own, and to fetch home his banished, 2Sa 14:13. Mutato nomine, de te fabula narratur - Change but the name, to you the tale belongs. She names not Absalom, nor needed she to name him. David longed so much after him, and had him so much in his thoughts, that he was soon aware whom she meant by his banished. And in those two words were two arguments which the king's tender spirit felt the force of: "He is banished, and has for three years undergone the disgrace and terror, and all the inconveniences, of banishment. Sufficient to such a one is this punishment. But he is thy banished, thy own son, a piece of thyself, thy dear son, whom thou lovest."It is true, Absalom's case differed very much from that which she had put. Absalom did not slay his brother upon a hasty passion, but maliciously, and upon an old grudge; not in the field, where there were no witnesses, but at table, before all his guests. Absalom was not an only son, as hers was; David had many more, and one lately born, more likely to be his successor than Absalom, for he was called Jedidiah, because God loved him. But David was himself too well affected to the cause to be critical in his remarks upon the disparity of the cases, and was more desirous than she could be to bring that favourable judgment to his own son which he had given concerning hers. (2.) She reasons upon it with the king, to persuade him to recall Absalom out of banishment, give him his pardon, and take him into his favour again. [1.] She pleads the interest which the people of Israel had in him. "What is done against him is done against the people of God, who have their eye upon him as heir of the crown, at least have their eye upon the house of David in general, with which the covenant is made, and which therefore they cannot tamely see the diminution and decay of by the fall of so many of its branches in the flower of their age. Therefore the king speaks as one that is faulty, for he will provide that my husband's name and memory be not cut off, and yet takes no care though his own be in danger, which is of more value and importance than ten thousand of ours."[2.] She pleads man's mortality (2Sa 14:14): " We must needs die. Death is appointed for us; we cannot avoid the thing itself, nor defer it till another time. We are all under a fatal necessity of dying; and, when we are dead, we are past recall, as water spilt upon the ground; nay, even while we are alive, we are so, we have lost our immortality, past retrieve. Amnon must have died, some time, if Absalom had not killed him; and, if Absalom be now put to death for killing him, that will not bring him to life again."This was poor reasoning, and would serve against the punishment of any murderer: but, it should seem, Amnon was a man little regarded by the people and his death little lamented, and it was generally thought hard that so dear a life as Absalom's should go for one so little valued as Amnon's. [3.] She pleads God's mercy and his clemency towards poor guilty sinners: " God does not take away the soul, or life, but devises means that his banished, his children that have offended him, and are obnoxious to his justice, as Absalom is to thine, be not for ever expelled from him, "2Sa 14:14. Here are two great instances of the mercy of God to sinners, properly urged as reasons for showing mercy: - First, The patience he exercises towards them. His law is broken, yet he does not immediately take away the life of those that break it, does not strike sinners dead, as justly he might, in the act of sin, but bears with them, and waits to be gracious. God's vengeance had suffered Absalom to live; why then should not David's justice suffer him? Secondly, The provision he has made for their restoration to his favour, that though by sin they have banished themselves from him, yet they might not be expelled, or cast off, for ever. Atonement might be made for sinners by sacrifice. Lepers, and others ceremonially unclean, were banished, but provision was made for their cleansing, that, though for a time excluded, they might not be finally expelled. The state of sinners is a state of banishment from God. Poor banished sinners are likely to be for ever expelled from God if some course be not taken to prevent it. It is against the mind of God that they should be so, for he is not willing that any should perish. Infinite wisdom has devised proper means to prevent it; so that it is the sinners' own fault if they be cast off. This instance of God's good-will toward us all should incline us to be merciful and compassionate one towards another, Mat 18:32, Mat 18:33.

6. She concludes her address with high compliments to the king, and strong expressions of her assurance that he would do what was just and kind both in the one case and in the other (2Sa 14:15-17); for, as if the case had been real, still she pleads for herself and her son, yet meaning Absalom. (1.) She would not have troubled the king thus but that the people made her afraid. Understanding it of her own case, all her neighbours made her apprehensive of the ruin she and her son were upon the brink of, from the avengers of blood, the terror of which made her thus bold in her application to the king himself. Understanding it of Absalom's case, she gives the king to understand, what he did not know before, that the nation was disgusted at his severity towards Absalom to such a degree that she was really afraid it would occasion a general mutiny or insurrection, for the preventing of which great mischief she ventured to speak to the king himself. The fright she was in must excuse her rudeness. (2.) She applied to him with a great confidence in his wisdom and clemency: "I said, I will speak to the king myself, and ask nobody to speak for me; for the king will hear reason, even from so mean a creature as I am, will hear the cries of the oppressed, and will not suffer the poorest of his subjects to be destroyed out of the inheritance of God, "that is, "driven out of the land of Israel, to seek for shelter among the uncircumcised, as Absalom is, whose case is so much the worse, that, being shut out of the inheritance of God, he wants God's law and ordinances, which might help to bring him to repentance, and is in danger of being infected with the idolatry of the heathen among whom he sojourns, and of bringing home the infection."To engage the king to grant her request, she expressed a confident hope that his answer would be comfortable, and such as angels bring (as bishop Patrick explains it), who are messengers of divine mercy. What this woman says by way of compliment the prophet says by way of promise (Zec 12:8), that, when the weak shall be as David, the house of David shall be as the angel of the Lord. "And, in order to this, the Lord thy God will be with thee, to assist thee in this and every judgment thou givest."Great expectations are great engagements, especially to persons of honour, to do their utmost not to disappoint those that depend upon them.

7. The hand of Joab is suspected by the king, and acknowledged by the woman, to be in all this, 2Sa 14:18-20. (1.) The king soon suspected it. For he could not think that such a woman as this would appeal to him, in a matter of such moment, of her own accord; and he knew none so likely to set her on as Joab, who was a politic man and a friend of Absalom. (2.) The woman very honestly owned it: " Thy servant Joab bade me. If it be well done, let him have the thanks; if ill, let him bear the blame."Though she found it very agreeable to the king, yet she would not take the praise of it to herself, but speaks the truth as it was, and gives us an example to do likewise, and never to tell a lie for the concealing of a well-managed scheme. Dare to be true; nothing can need a lie.

Matthew Henry: 2Sa 14:21-27

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, 2Sa 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, 2Sa 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, 1Ki 2:5, 1Ki 2:6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, 2Sa 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, 2Sa 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, (2Sa 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, 2Sa 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, 2Sa 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 2Sa 18:18, to bear up his name; but afterwards he had three sons and one daughter, 2Sa 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.

Matthew Henry: 2Sa 14:28-33

Three years Absalom had been an exile from his father-in-law, and now two years a prisoner at large in his own house, and, in both, better dealt with than he deserved; yet his spirit was still unhumbled, his pride unmortified, and, instead of being thankful that his life is spared, he thinks himself sorely wronged that he is not restored to all his places at court. Had he truly repented of his sin, his distance from the gaieties of the court, and his solitude and retirement in his own house, especially being in Jerusalem the holy city, would have been very agreeable to him. If a murderer must live, yet let him be for ever a recluse. But Absalom could not bear this just and gentle mortification. He longed to see the king's face, pretending it was because he loved him, but really because he wanted an opportunity to supplant him. He cannot do his father a mischief till he is reconciled to him; this therefore is the first branch of his plot; this snake cannot sting again till he be warmed in his father's bosom. He gained this point, not by pretended submissions and promises of reformation, but (would you think it?) by insults and injuries. 1. By his insolent carriage towards Joab, he brought him to mediate for him. Once and again he sent to Joab to come and speak with him, for he durst not go to him; but Joab would not come (2Sa 14:29), probably because Absalom had not owned the kindness he had done him in bringing him to Jerusalem so gratefully as he thought he should have done; proud men take every service done them for a debt. One would think that a person in Absalom's circumstances should have sent to Joab a kindly message, and offered him a large gratuity: courtiers expect noble presents. But, instead of this, he bids his servants set Joab's corn-fields on fire (2Sa 14:30), as spiteful a thing as he could do. Samson could not think of a greater injury to do the Philistines than this. Strange that Absalom should think, by doing Joab a mischief, to prevail with him to do him a kindness, or to recommend himself to the favour of his prince or people by showing himself so very malicious and ill-natured, and such an enemy to the public good, for the fire might spread to the corn of others. Yet by this means he brings Joab to him, 2Sa 14:31. Thus God, by afflictions, brings those to him that kept at a distance from him. Absalom was obliged by the law to make restitution (Exo 22:6), yet we do not find either that he offered it or that Joab demanded it. Joab (it might be) thought he could not justify his refusal to go and speak with him; and therefore Absalom thought he could justify his taking this way to fetch him. And now Joab (perhaps frightened at the surprising boldness and fury of Absalom, and apprehensive that he had made an interest in the people strong enough to bear him out in doing the most daring things, else he would never have done this) not only puts up with this injury, but goes on his errand to the king. See what some men can do by threats, and carrying things with a high hand. 2. By his insolent message (for I can call it no better) to the king, he recovered his place at court, to see the king's face, that is, to become a privy counsellor, Est 1:14. (1.) His message was haughty and imperious, and very unbecoming either a son or a subject, 2Sa 14:32. He undervalued the favour that had been shown him in recalling him from banishment, and restoring him to his own house, and that in Jerusalem: Wherefore have I come from Geshur? He denies his own crimes, though most notorious, and will not own that there was any iniquity in him, insinuating that therefore he had been wronged in the rebuke he had been under. He defies the king's justice: "Let him kill me, if he can find in his heart,"knowing he loved him too well to do it. (2.) Yet with this message he carried his point, 2Sa 14:33. David's strong affection for him construed all this to be the language of a great respect to his father, and an earnest desire of his favour, when alas! it was far otherwise. See how easily wise and good men may be imposed upon by their own children that design ill, especially when they are blindly fond of them. Absalom, by the posture of his body, testified his submission to his father: He bowed himself on his face to the ground; and David, with a kiss, sealed his pardon. Did the bowels of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of him who is the Father of mercy? If Ephraim bemoan himself, God soon bemoans him, with all the kind expressions of a fatherly tenderness: He is a dear son, a pleasant child, Jer 31:20.

Keil-Delitzsch: 2Sa 14:1-20

When Joab perceived that the king's heart was against Absalom, he sent for a cunning woman from Tekoah, to work upon the king and change his mind, so that he might grant forgiveness to Absalom. 2Sa 14:1 is understood by the majority of commentators, in accordance with the Syriac and Vulgate, as signifying that Joab learned that the king's heart was inclined towards Absalom, was well disposed towards him again. But this explanation is neither philologically sustained, nor in accordance with the context. לב , written with על and without any verb, so that היה has to be supplied, only occurs again in Dan 11:28, where the preposition has the meaning "against." It is no argument against this meaning here, that if David had been ill disposed towards Absalom, there would have been no necessity to state that Joab perceived it; for we cannot see why Joab should only have perceived or noticed David's friendly feelings, and not his unfriendly feelings as well. If, however, Joab had noticed the re-awakening of David's good feelings towards Absalom, there would have been no necessity for him to bring the cunning woman from Tekoah to induce him to consent to Absalom's return. Moreover, David would not in that case have refused to allow Absalom to see his face for two whole years after his return to Jerusalem (2Sa 14:24). Tekoah , the home of the prophet Amos, the present Tekua , two hours to the south of Bethlehem (see at Jos 15:59, lxx). The "wise woman"was to put on mourning, as a woman who had been mourning for a long while for some one that was dead ( התאבּל , to set or show herself mourning), and to go to the king in this attire, and say what Joab had put into her mouth.

2Sa 14:4

The woman did this. All the old translators have given as the rendering of האשּׁה ותּאמר "the woman came (went) to the king,"as if they had read ותּבא . This reading is actually found in some thirty Codd . of De Rossi, and is therefore regarded by Thenius and the majority of critics as the original one. But Böttcher has very justly urged, in opposition to this, that ותּאמר cannot possibly be an accidental corruption of ותבא , and that it is still less likely that such an alteration should have been intentionally made. But this remark, which is correct enough in itself, cannot sustain the conjecture which Böttcher has founded upon it, namely that two whole lines have dropt out of the Hebrew text, containing the answer which the woman of Tekoah gave to Joab before she went to the king, since there is not one of the ancient versions which contains a single word more than the Masoretic text. Consequently we must regard ותּאמר as the original reading, and interpret it as a hysteron-proteron , which arose from the fact that the historian was about to relate at once what the woman said to the king, but thought it desirable to mention her falling down at the feet of the king before giving her actual words, "Help, O king," which he introduces by repeating the word ותּאמר .

2Sa 14:5-7

When the king asked her, "What aileth thee?"the woman described the pretended calamity which had befallen her, saying that she was a widow, and her two sons had quarrelled in the field; and as no one interposed, one of them had killed the other. The whole family had then risen up and demanded that the survivor should be given up, that they might carry out the avenging of blood upon him. Thus they sought to destroy the heir also, and extinguish the only spark that remained to her, so as to leave her husband neither name nor posterity upon the earth. The suffix attached to ויּכּו , with the object following ("he smote him, the other,"2Sa 14:6), may be explained from the diffuseness of the style of ordinary conversation (see at 1Sa 21:14). There is no reason whatever for changing the reading into יכּוּ , as the suffix ow, though unusual with verbs ה ל , is not without parallel; not to mention the fact that the plural יכּוּ is quite unsuitable. There is also quite as little reason for changing ונשׁמידה into וישׁמידוּ , in accordance with the Syriac and Arabic, as Michaelis and Thenius propose, on the ground that "the woman would have described her relatives as diabolically malicious men, if she had put into their mouths such words as these, 'We will destroy the heir also.' "It was the woman's intention to describe the conduct of the relations and their pursuit of blood-revenge in the harshest terms possible, in order that she might obtain help from the king. She begins to speak in her own name at the word וכבּוּ ("and so they shall quench and"), where she resorts to a figure, for the purpose of appealing to the heart of the king to defend her from the threatened destruction of her family, saying, "And so they shall quench the burning coal which is left." גּחלת is used figuratively, like τὸ ζώπυρον , the burning coal with which one kindles a fresh fire, to denote the last remnant. שׁוּם לבלתּי : "so as not to set," i.e., to preserve or leave name and remnant (i.e., posterity) to my husband.

This account differed, no doubt, from the case of Absalom, inasmuch as in his case no murder had taken place in the heat of a quarrel, and no avenger of blood demanded his death; so that the only resemblance was in the fact that there existed an intention to punish a murderer. But it was necessary to disguise the affair in this manner, in order that David might not detect her purpose, but might pronounce a decision out of pity for the poor widow which could be applied to his own conduct towards Absalom.

2Sa 14:8-10

The plan succeeded. The king replied to the woman, "Go home, I will give charge concerning thee," i.e., I will give the necessary commands that thy son may not be slain by the avenger of blood. This declaration on the part of the king was perfectly just. If the brothers had quarrelled, and one had killed the other in the heat of the quarrel, it was right that he should be defended from the avenger of blood, because it could not be assumed that there was any previous intention to murder. This declaration therefore could not be applied as yet to David's conduct towards Absalom. But the woman consequently proceeded to say (2Sa 14:9), "My lord, O king, let the guilt be upon me and upon my father's house, and let the king and his throne be guiltless." כּסּא , the throne, for the government or reign. The meaning of the words is this: but if there should be anything wrong in the fact that this bloodshed is not punished, let the guilt fall upon me and my family. The king replied (2Sa 14:10), "Whosoever speaketh to thee, bring him to me; he shall not touch thee any more." אליך does not stand for עליך , "against thee;"but the meaning is, whoever speaks to thee any more about this, i.e., demands thy son of thee again.

2Sa 14:11

The crafty woman was not yet satisfied with this, and sought by repeating her petition to induce the king to confirm his promise on oath, that she might bind him the more firmly. She therefore said still further: "I pray thee, let the king remember Jehovah thy God, that the avenger of blood may no more prepare destruction, and that they may not destroy my son." The Chethib הרבּית is probably a copyist's error for הרבות , for which the Masoretes would write הרבּת , the construct state of הרבּה , - a form of the inf. abs. which is not commonly used, and which may possibly have been chosen because הרבּה had become altogether an adverb (vid., Ewald, §240, e .). The context requires the inf. constr. הרבות : that the avenger of blood may not multiply (make much) to destroy, i.e., may not add to the destruction; and הרבּית is probably only a verbal noun used instead of the infinitive. The king immediately promised on oath that her son should not suffer the least harm.

2Sa 14:12-14

When the woman had accomplished so much, she asked permission to speak one word more; and having obtained it, proceeded to the point she wanted to reach: "And wherefore thinkest thou such things against people of God? And because the king speaketh this word, he is as one inculpating himself, since the king does not let his own rejected one return." כּאשׁם , "like one who has laden himself with guilt,"is the predicate to the clause וגו וּמדּבּר . These words of the woman were intentionally kept indefinite, rather hinting at what she wished to place before the king, than expressing it distinctly. This is more particularly applicable to the first clause, which needs the words that follow to render it intelligible, as כּזאת חשׁבתּה is ambiguous; so that Dathe and Thenius are wrong in rendering it, "Why dost thou propose such things towards the people of God?"and understanding it as relating to the protection which the king was willing to extend to her and to her son. חשׁב with על does not mean to think or reflect "with regard to,"but "against" a person. Ewald is quite correct in referring the word כּזאת to what follows: such things, i.e., such thoughts as thou hast towards thy son, whose blood-guiltiness thou wilt not forgive. אלהים על־אם , without the article, is intentionally indefinite, "against people of God,"i.e., against members of the congregation of God. "This word" refers to the decision which the king had pronounced in favour of the widow. השׁיב לבלתּי , literally, in not letting him return.

In order to persuade the king to forgive, the crafty woman reminded him (2Sa 14:14) of the brevity of human life and of the mercy of God: "For we must die, and (are) as water spilt upon the ground, which is not (cannot be) gathered up, and God does not take a soul away, but thinks thoughts, that He may not thrust from Him one expelled." Although these thoughts are intentionally expressed quite generally, their special allusion to the case in hand can easily be detected. We must all die, and when dead our life is irrevocably gone. Thou mightest soon experience this in the case of Absalom, if thou shouldst suffer him to continue in exile. God does not act thus; He does not deprive the sinner of life, but is merciful, and does not cast off for ever.

2Sa 14:15

After these allusions to David's treatment of Absalom, the woman returned again to her own affairs, to make the king believe that nothing but her own distress had led her to speak thus: "And now that I have come to speak this word to the king my lord, was (took place) because the people have put me in fear (sc., by their demand that I should give up my son to the avenger of blood); thy handmaid said (i.e., thought), I will indeed go to the king, perhaps the king will do his handmaid's word," i.e., grant her request.

2Sa 14:16

"Yea, the king will hear, to save his handmaid out of the hand of the man that would destroy me and my son from the inheritance of God." אשׁר must be supplied before להשׁמיד : who is to destroy, i.e., who is seeking to destroy (vid., Gesenius , §132, 3). "The inheritance of God"was the nation of Israel (as in 1Sa 26:19; cf. Deu 32:9).

2Sa 14:17

"Then thine handmaid thought, may the word of my lord the king be for rest (i.e., tend to give me rest); for as the angel of God (the angel of the covenant, the mediator of the blessings of divine grace to the covenant-nation), so is my lord the king to hear good and evil (i.e., listening to every just complaint on the part of his subjects, and granting help to the oppressed), and Jehovah thy God be with thee!"

2Sa 14:18-19

These words of the woman were so well considered and so crafty, that the king could not fail to see both what she really meant, and also that she had not come with her petition of her own accord. He therefore told her to answer the question without disguise: whether the hand of Joab was with her in all this. She replied, "Truly there is not ( אם ) anything to the right hand or to the left of all that my lord the king saith," i.e., the king always hits the right point in everything that he said. "Yea, thy servant Joab, he hath commanded me, and he hath put all these words into thy servant's mouth." אשׁ is not a copyist's error, but a softer form of ישׁ , as in Mic 6:10 (vid., Ewald, §53 c , and Olshausen, Gramm . p. 425).

2Sa 14:20

"To turn the appearance of the king (i.e., to disguise the affair in the finest way) Joab hath done this; my lord (i.e., the king), however, is wise, like the wisdom of the angel of God, to know all that is (happens) upon earth." She hoped by these flattering words to gain the king completely over.

Keil-Delitzsch: 2Sa 14:21-33

David then promised Joab, that the request which he had presented through the medium of the woman of Tekoah should be fulfilled, and commanded him to fetch Absalom back. The Chethib עשׂתי ( 2Sa 14:21) is the correct reading, and the Keri עשׂית has arisen from a misunderstanding.

2Sa 14:22

Joab thanked the king for this, and blessed him: "To-day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant." It is pretty evident from this, that Joab had frequently applied to David for Absalom's return, without any attention being paid to his application. David therefore suspected that Joab had instructed the woman of Tekoah. The Chethib עבדּו is not to be exchanged for the Keri עבדּך .

2Sa 14:23

Joab then went to Geshur (see 2Sa 13:37), and fetched Absalom back to Jerusalem.

2Sa 14:24

But David could not forgive Absalom altogether. He said to Joab, "Let him turn to his own house, and my face he shall not see." This half forgiveness was an imprudent measure, and bore very bitter fruit. The further account of Absalom is introduced in 2Sa 14:25-27 with a description of his personal appearance and family affairs.

2Sa 14:25

There was no man in all Israel so handsome as Absalom. מאד להלּל , "to much praising,"i.e., so that he was greatly praised. from the sole of the foot even to the crown of his head, there was no fault ( מוּם , bodily blemish) in him.

2Sa 14:26

"When he polled his head, and it took place from year to year that he polled it; for it became heavy upon him (too heavy for him), and so he polled it: they weighed the hair of his head, two hundred shekels by the king's weight." A strong growth of hair was a sign of great manly power, and so far a proof of Absalom's beauty. The statement as to the weight of the hair cut off, viz., two hundred shekels, is in any case a round number, and much too high, although we do not know what the difference between the royal and the sacred shekel really was. According to the sacred reckoning, two hundred shekels would be about six pounds; so that if we were to assume that the royal shekel was about half the other, the number would be still much too high. It is evident, therefore, that there is an error in the text, such as we frequently meet with in the case of numbers, though we have no means of rectifying it, as all the ancient versions contain the same number.

2Sa 14:27

Unto Absalom there were born three sons, and one daughter named Tamar, who was beautiful in figure. Contrary to general usage, the names of the sons are not given, in all probability for no other reason than because they died in infancy. Consequently, as Absalom had no sons, he afterwards erected a pillar to preserve his name (2Sa 18:18). The daughter's name is probably given as a proof of Absalom's great affection for his sister Tamar, whom Amnon had violated.

(Note: The lxx have this additional clause, καὶ γίνεται γυνὴ Ῥοβαὰμ υἱῷ Σαλωμὼν καὶ τίκτει αὐτῷ τὸν Ἀβιά (and she became the wife of Rehoboam the son of Solomon, and bore him a son named Abia). Although this is quite at variance with 1Ki 15:2, where it is stated that the wife of Rehoboam and mother of Abia (Abijam) was named Maacah , the clause had been adopted by Thenius, who regards it as original, though for reasons which Böttcher has shown to be worthless.)

2Sa 14:28-30

After Absalom had sat for two whole years in his house at Jerusalem without seeing the king's face, he sent to Joab that he might obtain for him the king's full forgiveness. But as Joab would not come to him, even after he had sent for him twice, Absalom commanded his servants to set fire to one of Joab's fields which adjoined his own and was then full of barley, for the purpose of compelling him to come, as he foresaw that Joab would not take this destruction of his property quietly, but would come to him to complain. ידי אל , literally "at my hand,"i.e., by the side of my field or property. The Chethib והוציתה ("come, I will set it on fire") is a Hiphil formation, according to verbs ו פ , for which the Keri has והצּיתוּה , the ordinary Hiphil form of יצת in the second person plural, "go and set it one fire."

2Sa 14:31-33

When Joab came to Absalom's house in consequence of this, and complained of it, Absalom said to him, "See, I have sent to thee, to say to thee, Come hither, and I will send thee to the king, to say to him, Wherefore have I come from Geshur? it were better for me that I were there still: and now I will see the king's face; and if there is any iniquity in me, let him put me to death."This half forgiving was really worse than no forgiveness at all. Absalom might indeed very properly desire to be punished according to the law, if the king could not or might not forgive him; although the manner in which he sought to obtain forgiveness by force manifested an evident spirit of defiance, by which, with the well-known mildness of David's temper, he hoped to attain his object, and in fact did attain it. For (2Sa 14:33) when Joab went to the king, and announced this to him, the king sent for Absalom, and kissed him, as a sign of his restoration to favour. Nothing was said by Absalom about forgiveness; for his falling down before the king when he came into his presence, was nothing more than the ordinary manifestation of reverence with which a subject in the East approaches his king.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 13:1--14:33

1. Events leading up to Absalom's rebellion chs. 13-14

David's disobedience to the Mosaic Covenant resulted in a cutting back of his personal blessing and of his effectiveness as an instrument of blessing to Israel. These chapters record this restriction of blessing even though blessing characterized the total course of David's life more than judgment.

These chapters record "family tragedies."²¹² Bathsheba's first-born child by David died, and three other of David's sons did as well because of his sin. Chapter 13 records the death of his first-born. The chapter is chiastic in design focusing on Amnon's rape of Tamar and his change of heart from love (lust) to hate.²¹³

Constable: 2Sa 14:1-20

Joab's scheme to secure Absalom's pardon 14:1-20

Evidently Joab (David's commander-in-chief and nephew by his half-sister, Zeruiah) concluded that it would be politically better for David and Israel if David brought Absalom back to Jerusalem from Geshur (cf. vv. 7, 13-15). Absalom was, of course, now David's heir to the throne by custom, though Yahweh had designated Solomon to succeed his father. David had a great love for Absalom even though he was a murderer (v. 1; cf. 13:37, 39). David had a large capacity to love; he loved God and many other people greatly.

The story Joab gave the actress from Tekoa (10 miles south of Jerusalem) to tell duplicated David's own problem with Absalom (cf. the story that God had put in Nathan's mouth, 12:1-4). By putting the murderer to death, the woman's hostile relatives would have deprived her of her means of support (v. 7; cf. the story of Cain and Abel, Gen. 4:1-8). By putting Absalom to death, David would have deprived himself of his heir, which Joab evidently perceived Absalom to be. Since David promised not to execute the woman's son (v. 11) it was inconsistent for him to refrain from pardoning Absalom (v. 13). The wise woman urged David to remember the LORD his God, namely, His mercy (v. 11).

"David's reference to the hair' of the woman's son' is both ironic and poignant: The hair of his own son Absalom was not only an index of his handsome appearance (cf. vv. 25-26) but would also contribute to his undoing (cf. 18:9-15)."²²⁹

The woman's references to "the people of God" (i.e., Israel, v. 13; cf. vv. 14-15, 17) point to popular support for Absalom and a common desire that David would pardon him and allow him to return to Jerusalem.

David had personally experienced God's mercy and had escaped death for his adultery and murder (12:13). The woman appealed to David to deal with Absalom as God had dealt with him or the nation would suffer (v. 14). Verse 14 is a key verse in this chapter. The wise actress reminded David that God does not take away life, that is He does not delight in punishing people. Rather He plans ways by which guilty people can enjoy reconciliation with Himself. The Cross is the greatest historical proof of this truth. Judgment is God's "strange" work; mercy is what He delights to display. Thus David should be godly and make a way to show mercy to Absalom rather than punishing him with death.

David knew that Joab wanted him to pardon Absalom. He sensed that the woman's arguments had come from him (vv. 18-19). Joab had written the script for the little skit that she had performed (vv. 19-20).

"Ironically, Joab's demise begins at precisely the point where another woman (Bathsheba) is sent to the king by a thoroughly self-interested [?] statesman (Nathan) in order to foil the succession of the next in line after Absalom (Adonijah) and so to secure the crown for Solomon (1 Ki 1.11-31)."²³⁰

Constable: 2Sa 14:21-33

Absalom's return to Jerusalem 14:21-33

Joab's masquerade proved effective. David agreed to allow Absalom to return to Jerusalem (v. 21). However even though he did not execute him, neither did David restore Absalom to fellowship with himself (v. 24). His forgiveness was official but not personal. This led to more trouble.

Verses 25-27 give information about Absalom that helps us understand why he was able to win the hearts of the people. He was not only handsome but also a family man.

"A strong growth of hair was a sign of great manly power . . ."²³¹

"What Absalom proudly considers his finest attribute will prove to be the vehicle of his ultimate downfall (cf. 18:9-15)."²³²

Two hundred shekels (v. 26) equal five pounds in weight. Absalom was attractive physically but not correspondingly attractive to God spiritually because he put his own ambitions before God's plans. In these respects he was similar to Saul.

Absalom then lived in Jerusalem for two years, about 982-980 B.C. (v. 28; cf. 13:38). During these years he resented David's treatment of him. He regarded himself as a prisoner in Jerusalem. He was willing to suffer death for his murder of Amnon or to receive a true pardon, but the present compromise was unbearable (v. 32). When Absalom pressed for a personal reconciliation with his father, David finally conceded (v. 33), which David should have done at least two years earlier.

I believe David handled Absalom as he did partly because David's conscience bothered him; he himself had sinned greatly. This seems clear from 14:1-20. David's approach offended Absalom and contributed to his desire to seize the throne from his father.

The entire chapter is the story of a father and king caught between his responsibilities to be both just and merciful. Every parent and leader has found himself or herself in David's position. God Himself had to find a solution to this dual responsibility. The chapter deals with how to discipline. David's solution was to compromise. He tried to punish Absalom by keeping him in exile but not executing him. Then he allowed him to return to Jerusalem but not to have fellowship with himself. Both of these compromises failed and only made the relationship worse. God's solution is to be merciful, to forgive and welcome back warmly and quickly (cf. 12:13; Matt. 6:12, 14-15; Luke 1511-24). Perhaps David was reluctant to pardon Absalom because his son did not repent, at least the text says nothing about his doing so. Nevertheless David's lack of true forgiveness bred a bitter attitude in Absalom that resulted in his organizing a coup to overthrow his father (ch. 15). The law demands justice, but "mercy triumphs over justice" (James 2:13). A police officer who pulls you over for speeding can give you justice (a citation) or mercy (a warning). A murderer on death row can receive justice (execution) or mercy (a governor's pardon). The offender's attitude plays a part in the decision in every case, but ultimately the choice belongs to the person in power. A godly person will plan ways so the estranged may come back into fellowship (v. 14).

Guzik: 2Sa 14:1-33

2 Samuel 14 - Absalom Returns to Jerusalem

A. Joab intercedes for Absalom.

1. (1-3) Joab's plan to reconcile David and Absalom.

So Joab the son of Zeruiah perceived that the king's heart was concerned about Absalom. And Joab sent to Tekoa and brought from there a wise woman, and said to her, "Please pretend to be a mourner, and put on mourning apparel; do not anoint yourself with oil, but act like a woman who has been mourning a long time for the dead. Go to the king and speak to him in this manner." So Joab put the words in her mouth."

a. Joab the son of Zeruiah perceived that the king's heart was concerned about Absalom: David was obviously troubled by his estranged relationship with Absalom. Joab, David's chief general, perceived this and decided to do something to bring David and Absalom together.

i. "In the case of Absalom and the king, the relationship remained virtually deadlocked, neither side having the spiritual incentive to break it." (Baldwin)

ii. We know that Joab was fiercely loyal to David and he may have done this to protect David. Joab figured that it was dangerous to have Absalom stewing away in a distant country, and felt that the safest thing to do was to bring about reconciliation between father and son.

b. Joab sent to Tekoa and brought from there a wise woman: Joab decides to soften David's heart towards Absalom by bringing a widow before him with a similar story of estrangement from her son.

2. (4-11) The woman of Tekoa tells a story of one son dead and another son threatened with death.

And when the woman of Tekoa spoke to the king, she fell on her face to the ground and prostrated herself, and said, "Help, O king!" Then the king said to her, "What troubles you?" And she answered, "Indeed I am a widow, my husband is dead. Now your maidservant had two sons; and the two fought with each other in the field, and there was no one to part them, but the one struck the other and killed him. And now the whole family has risen up against your maidservant, and they said, 'Deliver him who struck his brother, that we may execute him for the life of his brother whom he killed; and we will destroy the heir also.' So they would extinguish my ember that is left, and leave to my husband neither name nor remnant on the earth." Then the king said to the woman, "Go to your house, and I will give orders concerning you." And the woman of Tekoa said to the king, "My lord, O king, let the iniquity be on me and on my father's house, and the king and his throne be guiltless." So the king said, "Whoever says anything to you, bring him to me, and he shall not touch you anymore." Then she said, "Please let the king remember the LORD your God, and do not permit the avenger of blood to destroy anymore, lest they destroy my son." And he said, "As the LORD lives, not one hair of your son shall fall to the ground."

a. Help, O king! In ancient Israel those felt that their local judges didn't treat them fairly had access to the court of the king himself.

b. Deliver him who struck his brother, that we may execute him for the life of his brother whom he killed: The woman of Tekoa speaks of the custom of the avenger of blood. The avenger of blood had the responsibility of avenging the death of a member of the family.

i. The cities of refuge mentioned in Numbers 35:9-34 were meant to protect someone guilty of manslaughter from being killed by an avenger of blood before the case could be heard properly.

c. As the LORD lives, not one hair of your son shall fall to the ground: This is what the woman - and Joab behind her - waited to hear. Now David ignores the cause of justice for the sake of family sympathy and loyalty. In personal relationship it is a good and glorious thing to be generous with forgiveness and mercy when we are wronged. But David had a responsibility as the king and chief judge of Israel, and he was being sorely tempted to forsake that responsibility.

i. "He guaranteed safety at the expense of justice, and immediately the farsighted woman captured him in her trap." (Redpath)

ii. There were several factors that made this woman's appeal successful.

· She was a widow, which would invite sympathy

· She lived at some distance from Jerusalem, which made it difficult to easily know or inquire of the facts of her case

· She was old, which gave more dignity to her story

· She wore the clothes of mourning to heighten the effect

· She brought a case of family estrangement to David

· She brought a case that was not too similar, lest it arouse David's suspicions

3. (12-17) The woman of Tekoa applies her story to David and Absalom.

Therefore the woman said, "Please, let your maidservant speak another word to my lord the king." And he said, "Say on." So the woman said: "Why then have you schemed such a thing against the people of God? For the king speaks this thing as one who is guilty, in that the king does not bring his banished one home again. For we will surely die and become like water spilled on the ground, which cannot be gathered up again. Yet God does not take away a life; but He devises means, so that His banished ones are not expelled from Him. Now therefore, I have come to speak of this thing to my lord the king because the people have made me afraid. And your maidservant said, 'I will now speak to the king; it may be that the king will perform the request of his maidservant. For the king will hear and deliver his maidservant from the hand of the man who would destroy me and my son together from the inheritance of God.' Your maidservant said, 'The word of my lord the king will now be comforting; for as the angel of God, so is my lord the king in discerning good and evil. And may the LORD your God be with you.' "

a. The king does not bring his banished one home again: The woman of Tekoa speaks boldly to David, confronting his sin of not initiating reconciliation with Abasalom. Because he was estranged from David and growing more and more bitter, Absalom was a threat to Israel and David allowed it (Why then have you schemed such a thing against the people of God?).

i. David had some responsibility to initiate reconciliation. If David approached Absalom he might be rejected, but he still had the responsibility to try. Yet as king and chief judge of Israel, he had a responsibility to both initiate reconciliation and to do it the right way. David will not succeed in this.

ii. "He is willing to pardon the meanest of his subjects the murder of a brother at the instance of a poor widow, and he is not willing to pardon his son Absalom, whose restoration to favour is the desire of the whole nation." (Clarke)

b. We will surely die and become like water spilled on the ground: The woman of Tekoa is wisely speaking to David about the urgency of reconciliation. "David, we all die and then the opportunity for reconciliation is over. Do it now."

c. But He devises means, so that His banished ones are not expelled from Him: The woman of Tekoa means, "Find a way to do it, David. God finds a way to bring us back to Himself." It is true that God finds a way - but not at the expense of justice. God reconciles us by satisfying justice, not by ignoring justice.

i. This is one of the best gospel texts in the Old Testament. If we are under the chastening of God, we may feel like banished ones. Yet we can put our place of being His banished ones, belonging to Him and trusting Him to bring us back to Him.

ii. God has devised a way to bring the banished back to Him, that they might not be expelled from Him. The way is through the person and work of Jesus, and how He stood in the place of guilty sinners as He hung on the cross and received the punishment that we deserved.

4. (18-20) David asks the woman of Tekoa if Joab prompted her.

Then the king answered and said to the woman, "Please do not hide from me anything that I ask you." And the woman said, "Please, let my lord the king speak." So the king said, "Is the hand of Joab with you in all this?" And the woman answered and said, "As you live, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken. For your servant Joab commanded me, and he put all these words in the mouth of your maidservant. To bring about this change of affairs your servant Joab has done this thing; but my lord is wise, according to the wisdom of the angel of God, to know everything that is in the earth."

a. Is the hand of Joab with you in all this? David somehow knew that a plan this subtle had to come from the hand of Joab.

b. He put all these words in the mouth of your maidservant: Joab orchestrated this with precision. He knew exactly what strings to pull in David. Joab was loyal to David, but it was not a selfless loyalty.

5. (21-24) Absalom returns to Jerusalem but not to David.

And the king said to Joab, "All right, I have granted this thing. Go therefore, bring back the young man Absalom." Then Joab fell to the ground on his face and bowed himself, and thanked the king. And Joab said, "Today your servant knows that I have found favor in your sight, my lord, O king, in that the king has fulfilled the request of his servant." So Joab arose and went to Geshur, and brought Absalom to Jerusalem. And the king said, "Let him return to his own house, but do not let him see my face." So Absalom returned to his own house, but did not see the king's face.

a. Bring back the young man Absalom: Joab got what he wanted and what he thought was best for the nation of Israel. He hoped that Absalom's reconciliation with David would prevent a rebellion.

b. Let him return to his own house, but do not let me see my face: David was over-indulgent with his sons in the past (as when he did nothing against Amnon in 2 Samuel 13:21). Now David is too harsh with Absalom, refusing to see him after he had been in exiled in Geshur for three years (2 Samuel 13:38).

i. When parents don't discipline properly from the beginning, they tend to over-compensate in the name of "toughness." This often provokes the children to wrath (Ephesians 6:4) and makes the parent-child relationship worse.

B. Absalom gains an audience with his father.

1. (25-27) Absalom's handsome appearance.

Now in all Israel there was no one who was praised as much as Absalom for his good looks. From the sole of his foot to the crown of his head there was no blemish in him. And when he cut the hair of his head; at the end of every year he cut it because it was heavy on him; when he cut it, he weighed the hair of his head at two hundred shekels according to the king's standard. To Absalom were born three sons, and one daughter whose name was Tamar. She was a woman of beautiful appearance.

a. In all Israel there was no one who was praised as much as Absalom for his good looks: This begins to explain why Absalom was popular in Israel. Israel was attracted to King Saul because he was a very good-looking man (1 Samuel 9:2).

i. Absalom was also a man of political destiny. He was the third son of David (2 Samuel 3:2-5). The firstborn Amnon was gone, and we hear nothing more of Chileab, the second born. It is likely that Absalom was the crown prince, next in line for the throne.

b. He weighed the hair of his head at two hundred shekels: Absalom had such a great head of hair that he cut five and one-half pounds of hair off his head every year.

i. "He was extremely proud of his long hair, and he lost his life because of it." (Redpath)

c. One daughter whose name was Tamar: Absalom was a man of deep and sympathetic feeling. He memorialized his wronged sister Tamar by naming a daughter after her.

2. (28-32) Absalom is refused audience with the king.

And Absalom dwelt two full years in Jerusalem, but did not see the king's face. Therefore Absalom sent for Joab, to send him to the king, but he would not come to him. And when he sent again the second time, he would not come. So he said to his servants, "See, Joab's field is near mine, and he has barley there; go and set it on fire." And Absalom's servants set the field on fire. Then Joab arose and came to Absalom's house, and said to him, "Why have your servants set my field on fire?" And Absalom answered Joab, "Look, I sent to you, saying, 'Come here, so that I may send you to the king, to say, "Why have I come from Geshur? It would be better for me to be there still." ' Now therefore, let me see the king's face; but if there is iniquity in me, let him execute me."

a. Absalom dwelt two full years in Jerusalem, but did not see the king's face: During these two years we can imagine that Absalom grew more and more bitter against David. He was reconciled but only partially; David offered only a partial, incomplete reconciliation.

i. Absalom was banished from Israel because he murdered his brother Amnon (2 Samuel 13). Yet Absalom felt entirely justified in killing the man who raped his sister. His sense of justification made the bitterness against David more intense.

b. Joab's field is near mine, and he has barley there; go and set it on fire: Frustrated that he can't see his father, Absalom burns Joab's fields to get his attention. This shows how brutal and amoral Absalom was.

i. It's hard to think of a greater contrast that that between Absalom and the Prodigal Son of Jesus' parable. The Prodigal Son came back humble and repentant. Absalom came back burning Joab's fields.

ii. At the same time, sometimes God gets our attention by setting our "barley field" on fire. "He, knowing that we will not come by any other means, sendeth a serious trial - he sets our barley-field on fire, which he has a right to do, seeing our barley-fields are far more his than they are ours." (Spurgeon)

c. If there is any iniquity in me, let him execute me: This statement reflects Absalom's sense that he was fully justified in what he did.

3. (33) David receives Absalom.

So Joab went 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. Then the king kissed Absalom.

a. So Joab went to the king and told him: As brutal and amoral as Absalom was, it worked. Burning Joab's fields got his attention and made Joab intercede on Absalom's behalf.

b. He came to the king and bowed himself on his face to the ground: Absalom outwardly submits to David, but David's two-year refusal to reconcile left a legacy of bitterness in Absalom that will turn out badly for David, for Absalom, and for Israel.

c. Then the king kissed Absalom: David offered Absalom forgiveness without any repentance or resolution of the wrong. In personal relationships it is often a sign of love and graciousness to overlook a wrong. Proverbs 10:12 says, Hatred stirs up strife, but love covers all sins. But as King of Israel this was more than a personal matter with David. He was the "chief judge" of Israel and David excused and overlooked Absalom's obvious crimes.

i. "He should have kicked him rather; and not have hardened him to further villainy." (Trapp)

ii. "David's forgiveness of Absalom was completely inadequate, leading to a further outbreak of sin. God's forgiveness of a man's soul is completely adequate, and a great deterrent to continued sin." (Redpath)

iii. "May God write it on your soul: if the pardon you want is that God should wink at your sin, He will not do it." (Redpath)

© 2002 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 2Sa 14:27

2 SAMUEL 14:27 —Why does this passage say Absalom had three sons when 2 Samuel 18:18 says he had none?

PROBLEM: The passage in 2 Samuel 14:27 states that Absalom had three sons and one daughter. However, in 2 Samuel 18:18 Absalom set up a pillar for himself because, as he says, “I have no son to keep my name in remembrance.” Which is correct?

SOLUTION: Both passages are correct. It is significant that 14:27 names Absalom’s daughter (Tamar), but does not give the names of Absalom’s three sons. Probably, these sons died in infancy, and their names were not recorded because they left no posterity. Consequently, Absalom set up a monument in a vain attempt to memorialize his name precisely because he had no male children who could carry on his family name.   

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 14 (Chapter Introduction)

Overview

2Sa 14:1, Joab, suborning a widow of Tekoah by a parable to incline the king’s heart to fetch home Absalom, brings him to Jerusalem; 2Sa 14:25, Absalom’s beauty, hair, and children; 2Sa 14:28, After two years, Absalom is brought into the king’s presence by Joab.

Poole: 2 Samuel 14 (Chapter Introduction)

SAMUEL CHAPTER 14

Joab suborning a widow of Tekoah by a parable to incline the king’ s heart to fetch home Absalom, bringeth him to Jerusalem, but not into David’ s sight, 2Sa 14:1-24 . Absalom’ s beauty, hair, and children, 2Sa 14:25-27 . After two years Joab bringeth, him into the king’ s presence, 2Sa 14:28-33 .

He desired to see him, but was ashamed to show kindness to one whom God’ s law and his own conscience obliged him to punish; and wanted a fair pretence, which therefore Joab gave him.

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 14 (Chapter Introduction)

(v. 1-20) Joab procures Absalom's recall.

(2Sa 14:21-24) Absalom recalled.

(2Sa 14:25-27) His personal beauty.

(2Sa 14:28-33) He is admitted to his father's presence.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 14 (Chapter Introduction)

How Absalom threw himself out of his royal father's protection and favour we read in the foregoing chapter, which left him an exile, outlawed, and proscribed; in this chapter we have the arts that were used to bring him and his father together again, and how, at last, it was done, which is here recorded to show the folly of David in sparing him and indulging him in his wickedness, for which he was soon after severely corrected by his unnatural rebellion. I. Joab, by bringing a feigned issue (as the lawyers speak) to be tried before him, in the case of a poor widow of Tekoah, gains from him a judgment in general, That the case might be so as that the putting of a murderer to death ought to be dispensed with (v. 1-20). II. Upon the application of this, he gains from him an order to bring Absalom back to Jerusalem, while yet he was forbidden the court (2Sa 14:21-24). III. After an account of Absalom, his person, and family, we are told how at length he was introduced by Joab into the king's presence, and the king was thoroughly reconciled to him (2Sa 14:25-33).

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 14 (Chapter Introduction)

INTRODUCTION TO SECOND SAMUEL 14

This chapter relates that Joab, perceiving David's inclination to bring back Absalom, employed a wise woman of Tekoah to lay before him a feigned case of hers, drawn up by Joab, whereby this point was gained from the king, that murder might be dispensed with in her case, 2Sa 14:1; which being applied to the case of Absalom, and the king finding out that the hand of Joab was in this, sent for him, and ordered him to bring Absalom again, though as yet he would not see his face, 2Sa 14:21; and after some notice being taken of the beauty of Absalom's person, particularly of his head of hair, and of the number of his children, 2Sa 14:25; it is related, that after two full years Absalom was uneasy that he might not see the king's face, and sent for Joab, who refused to come to him, till he found means to oblige him to it, who, with the king's leave, introduced him to him, 2Sa 14:28.