Exegetical and Hermeneutical Commentary of 2 Samuel 14:21
And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
21 24. Joab sent to bring Absalom back
21. I have done this thing ] I have granted thy wish and restored Absalom to favour. The “read” text or Qr has thou hast done, but the “written” text or Kthbh (supported by the Sept. and Vulg.) is certainly right here.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Joabs instrument in it.
The young man; by which expression he mitigates his crime, as being an act of youthful heat, and folly, and rashness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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.
r “fecisti”, Junius & Tremellius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
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 ( 2Sa 14:21) is the correct reading, and the Keri 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 is not to be exchanged for the Keri .
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. , “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 ( , 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, (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 Bttcher 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. , literally “at my hand,” i.e., by the side of my field or property. The Chethib (“come, I will set it on fire”) is a Hiphil formation, according to verbs , for which the Keri has , the ordinary Hiphil form of 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Absalom’s Recalled. | B. C. 1029. |
21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again. 22 And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, 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. 23 So Joab arose and went to Geshur, and brought Absalom to Jerusalem. 24 And the king said, Let him 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. 25 But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him. 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 shekels after the king’s weight. 27 And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.
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, v. 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, v. 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, v. 23. I see not how David can be justified in suspending the execution of the ancient law (Gen. ix. 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, v. 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, (v. 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, v. 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, ch. xviii. 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 ch. xviii. 18, to bear up his name; but afterwards he had three sons and one daughter, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Absalom Recalled, vs. 21-27
David called Joab and admitted that he had inadvertently committed himself to the recall of Absalom, and that Joab should therefore go and bring him again to Israel. Joab appears to be almost overcome with joy that the king will recall his son. He fell on his face and thanked him that he had found grace in his sight. In the light of what followed it is somewhat hard to understand Joab’s behavior at this time. There must have been something about his conduct of the affairs of government which was very much affected by the king’s distress for Absalom.
Joab went up to Geshur and brought Absalom back to Jerusalem. But David refused to receive him, sending word that Absalom should go to his own house. Absalom must have been much disappointed by his father’s refusal to accept him. It implies that David knew that the law had been handled carelessly in Absalom’s case, and he Was not ready to forgive him. It is probable, in the light of later occurrences, David hoped Absalom would repent and seek forgiveness. Absalom was personally very handsome and attractive. He had a lot of charisma, and was received graciously by many people of Israel. His hair was a glorious mass of beauty. There was no blemish in him, from the sole of his foot to the crown of his head, say the Scriptures. His description reminds one of that of the bridegroom (Son 5:10-16). His thick, luxuriant hair he polled, or cut, once a year, at which time he removed an amount weighing two hundred shekels (or about five pounds).
Absalom’s family consisted of three sons and a daughter named Tamar, likely for her lovely aunt. She herself was “a woman of fair countenance.” Absalom was destined for tragic events. Before his ultimate, despicable end he suffered the loss of his sons also (2Sa 18:18)
Fuente: Garner-Howes Baptist Commentary
David Recalls Absalom. 2Sa. 14:21-33
21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
22 And Joab fell to the ground on his face, and bowed himself, and thanked the king: 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.
23 So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
24 And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the kings face.
25 But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.
26 And when he polled his head, (for it was at every years 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 shekels after the kings weight.
27 And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.
28 So Absalom dwelt two full years in Jerusalem, and saw not the kings face.
29 Therefore Absalom sent of Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.
30 Therefore he said unto his servants, See Joabs field is near mine, and he hath barley there; go and set it on fire. And Absaloms servants set the field on fire.
31 Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?
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 kings face; and if there be any iniquity in me, let him kill me.
33 So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.
11.
What was Davids final decision? 2Sa. 14:21
Since David had already committed himself to the woman, he followed through by giving Joab the order to bring Absalom back to Jerusalem. Joab was grateful for this turn of events and expressed his thanks to the king. His profuse conversation about it revealed that he made this request to the king either before the coming of the woman or at least through her partitions.
12.
Why did David refuse to see Absalom? 2Sa. 14:24
David was acting contrary to the letter of the Law. The Law stipulated that a man who had done what Absalom had done should be put to death. It was an overruling of the king which permitted him to live. David must have felt somewhat conscience-stricken about this and refused to see Absalom. He felt that it was enough that he was permitted to live without his being reinstated to his full rank in the kings house. Absalom was returned to his homeland; but he was not restored to the favor of the king, his father.
13.
What kind of man was Absalom? 2Sa. 14:25-27
Absalom proved to be crafty, fearless, vengeful, murderous, strong-willed, and very vain. He had cunningly schemed to bring about Amnons death and had fearlessly executed his plot. He harbored a hatred that cried out for revenge, until finally he achieved his ends, not even stopping at murder. He was a handsome man, there being none in all Israel so much to be praised as Absalom for his beauty. No blemish was found in him; every feature was manly. An outstanding part of his person was his hair, which was exceedingly heavy; and he ceremoniously cut it every year. This shaving of his head at the years end may have had some religious signification, as was true with the Nazarites (Num. 6:5). The weight of his hair would be six pounds or three pounds according to whether the shekel was the sacred shekel or the royal shekel. He must have worn it as a sign of his manly power,
14.
When did Absalom finally come before the king? 2Sa. 14:28-33
Absalom was in exile for three years. He was in Jerusalem after his return for two years. In all, it had been five years since he last saw the king. Joab probably refused to come at Absaloms bidding, because he felt that he had done enough for him. Absalom forced Joab to come to him by burning Joabs barley field. His destructive action marked him as a man who would stop at nothing to gain his objective.
15.
Why did David finally agree to see Absalom? 2Sa. 14:33
Only after Joab came to the king and told him of Absaloms actions and attitude did David agree to see the young man. Absalom had told Joab that he might as well have stayed with his grandfather in Geshur. He still did not know whether he was safe from the kings wrath, since the king had not agreed to see him. He wanted a final settlement in his case; and if there was iniquity in him, he was willing to go to the gallows to pay for his crime. When David learned of Absaloms extreme measures in setting Joabs field on fire and the gist of his conversation with him, he agreed to see him. David fully accepted Absalom and forgave him for killing Amnon. This was evident from his receiving him into his presence and kissing him when he saw him.
Fuente: College Press Bible Study Textbook Series
(21) I have done.This is the Hebrew text; the margin has thou hast done. The former is simply a form of granting Joabs request; the latter would convey an implied censure on Joabs stratagem, although in the next clause there is a compliance with his wish.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Reconciliation Effected
v. 21. And the king said unto Joab, Behold, now, I have done this thing, v. 22. And Joab fell to the ground on his face, and bowed himself, and thanked the king; 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. v. 23. So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
v. 24. And the king, v. 25. But in all Israel there was none to be so much praised as Absalom for his beauty, v. 26. And when he polled his head, v. 27. And unto Absalom there were born three sons and one daughter, whose name was Tamar v. 28. So Absalom dwelt two full years in Jerusalem, and saw not the king’s face. v. 29. Therefore Absalom sent for Joab to have sent him to the king, v. 30. Therefore he said unto his servants, See, Joab’s field is near mine, v. 31. Then Joab arose and came to Absalom unto his house, v. 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, v. 33. So Joab came to the king and told him; and when he
Fuente: The Popular Commentary on the Bible by Kretzmann
(21) And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again. (22) And Joab fell to the ground on his face, and bowed himself, and thanked the king: 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. (23) So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
Recollect, Reader, that before Joab sent the woman of Tekoah in favour of Absalom, it is said that the king’s heart was toward him. The everlasting love of God to poor sinners is in himself and from himself; the springs of grace have no other source, but God’s own infinite love and mercy. The Lord Jesus hath indeed purchased our redemption with his blood: but not the love of God, which gave rise to, and manifested itself in that redemption. I would beg the Reader to read a blessed scripture of our dear Lord’s upon this point, that never can be read too often, nor too warmly cherished in remembrance, in the heart. The passage I mean is, that wherein Jesus prays for all the fruits of his Father’s love for his people; but not for the Father’s love itself. I say not unto you (said Jesus) that I will pray the Father for you; for the Father himself loveth you. And indeed it was this love of God which gave birth to the coming of the Saviour. See Joh_16:26-27; Joh_3:16 . And was it not this love originally; nay, is it not the same love now, which leads our gracious God and Father to call us to him in and by the Lord Jesus, our Almighty Intercessor for us at the right hand of power? Oh! glorious united source of all our joys! The sovereign, free grace of the Father; and the everlasting righteousness and advocacy of the Son; whereby the council of peace between the Persons of the Godhead is fulfilled, and grace reigns through righteousness unto eternal life, by Jesus Christ our Lord. Rom 5:21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 14:21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
Ver. 21. And the king said unto Joab. ] Who was present, it seemeth, when this woman acted her part, and had brought her in to the king for that purpose.
Behold now, I have done this thing.
“ Graia iuvenca venit quae te patriamque domumque
Perdit, io prohibe, Graia iuvenca venit. ” – Ovid., Epist.
David was ever too indulgent a father, and smarted for it. This fact of his is neither to be commended nor justified, saith Willet; excused it may be by some circumstances: but the wrath of God was soon revealed from heaven against it: as also it was against Maud, wife to William the Conqueror, and her eldest son Robert Curtuoise, whom she maintained out of her motherly indulgence in his quarrel for Normandy, out of her own coffers paying the charges of war against his father and her own husband. a
a Speed.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Behold. Figure of speech Asterismos. App-6.
I. Some codices read “thou”.
Fuente: Companion Bible Notes, Appendices and Graphics
I have done: 2Sa 14:11, 1Sa 14:39, Mar 6:26
Fuente: The Treasury of Scripture Knowledge
2Sa 14:21-22. The king said unto Joab Joab seems to have stood in some part of the room all the while the woman was addressing the king; who, therefore, now turned himself from her to him as the principal agent in the business, and said, Behold, now I have done this thing That is, the thing which thou hast contrived thus to ask. Joab fell to the ground on his face With the politeness of a courier he returned thanks to the king, in the most fervent manner, as for the greatest obligation conferred upon himself; though, in fact, he had contrived it all to oblige the king, and give him pleasure. A refinement of flattery and address, says Delaney, not easily equalled! The Jews, he adds, are generally considered as an illiterate, barbarous people: and the charge is so far just, that they despised the learning of other nations; but this by no means infers them either ignorant or barbarous. The single design and address of this device (the above similitude) are sufficient proofs, were there no other, to evince this people to have neither been unpolite nor uninformed.
In that the king hath fulfilled the request of his servant But was not David faulty in granting this request? Did he not, in so doing, act in direct opposition to the laws of God, which strictly command the supreme magistrate to execute justice upon all wilful murderers, without any reservation or exception? Gen 9:6; Num 35:30. Surely David had no power to dispense with Gods laws, or to spare any whom God commanded him to destroy: for the laws of God bound the kings and rulers, as well as the people of Israel, as is most evident from Deu 17:18-19; and Jos 1:8, and many other places. And, indeed, we may see Davids sin herein in the glass of those tremendous judgments of God which befell him by means of his indulgence to Absalom. For although Gods providential dispensations be in themselves no rule whereby to judge of the good or evil actions of men; yet where they accord with Gods word, and accomplish his threatenings, as in this case they did, they are to be considered as tokens of Gods displeasure. And how justly did God make this man, whom David had so sinfully spared, to become a scourge to him!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
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.
Fuente: Geneva Bible Notes
Absalom’s return to Jerusalem 14:21-33
Joab’s masquerade proved effective. David agreed to allow Absalom to return to Jerusalem (2Sa 14:21). However, even though he did not execute him, neither did David restore Absalom to fellowship with himself (2Sa 14:24). His forgiveness was official but not personal. This led to more trouble. Thankfully God both forgives us and restores us to fellowship with Himself.
2Sa 14:25-27 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 . . ." [Note: Keil and Delitzsch, p. 411.]
"What Absalom proudly considers his finest attribute will prove to be the vehicle of his ultimate downfall (cf. 2Sa 18:9-15)." [Note: Youngblood, p. 985.]
How often this proves to be true. Two hundred shekels (2Sa 14:26) 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. (2Sa 14:28; cf. 2Sa 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 (2Sa 14:32). When Absalom pressed for a personal reconciliation with his father, David finally conceded (2Sa 14:33), 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 2Sa 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 eventually finds 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. 2Sa 12:13; Mat 6:12; Mat 6:14-15; Luk 15:11-24). 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" (Jas 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 (2Sa 14:14).