Exegetical and Hermeneutical Commentary of 2 Samuel 14:28

So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.

28. So Absalom dwelt two full yearsin Jerusalem, and saw not the king’s faceWhatever error Davidcommitted in authorizing the recall of Absalom, he displayed greatprudence and command over his feelings afterwardsfor his son wasnot admitted into his father’s presence but was confined to his ownhouse and the society of his own family. This slight severity wasdesigned to bring him to sincere repentance, on perceiving that hisfather had not fully pardoned him, as well as to convince the peopleof David’s abhorrence of his crime. Not being allowed to appear atcourt, or to adopt any state, the courtiers kept aloof; even hiscousin did not deem it prudent to go into his society. For two fullyears his liberty was more restricted, and his life more apart fromhis countrymen while living in Jerusalem, than in Geshur; and hemight have continued in this disgrace longer, had he not, by aviolent expedient, determined (2Sa14:30) to force his case on the attention of Joab, through whosekind and powerful influence a full reconciliation was effectedbetween him and his father.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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.

Fuente: John Gill’s Exposition of the Entire Bible

      28 So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.   29 Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.   30 Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.   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 king’s 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.

      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 (v. 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 (v. 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, v. 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 (Exod. xxii. 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, Esth. i. 14. (1.) His message was haughty and imperious, and very unbecoming either a son or a subject, v. 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, v. 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. xxxi. 20.

Fuente: Matthew Henry’s Whole Bible Commentary

Absalom Accepted, vs. 28-33

For two more full years Absalom was restricted by the king to his own house and denied admission to the king’s court. David must have been still smarting under the guilt of his sin with Bathsheba and hoping still to influence his wayward son to repent and not to follow in his footsteps David had failed the New Testament admonition against fathers provoking their sons to wrath (Eph 6:4).

Meanwhile Absalom chafed under his restriction and blamed Joab for not continuing through in getting him restored to the favor of his father,

Absalom sent several times for Joab to come to him so he could implore him to intercede with David for him. But Joab refused to go, perhaps thinking to let well enough be. Absalom was back, David was better satisfied, and the country seemed content with the state of affairs.

Finally, however, Absalom took desperate means to get Joab’s attention. Next to Absalom’s field Joab also had a field of ripening barley, and Absalom commanded his servants to burn it. This was another serious infraction of the law (Exo 22:6), showing Absalom’s continued disregard for God’s will.

So Joab was compelled to go to Absalom to protest the burning of his field of barley, and perhaps to seek restitution under the law. Absalom demanded to know for what purpose Joab had got the king to bring him back to the country if he could have no part in affairs.

If David still regarded him guilty under the law, thought Absalom, he should have him put to death. Otherwise he wanted to be restored to his father’s good graces. So Joab went to David and persuaded him to see Absalom, who behaved himself, contrary to his character, humbly when he came before the king. He bowed in submission all the way to the ground. The king received him and kissed him in forgiveness and acceptance. David would rue his restoration of Absalom to a position of influence.

Lessons from chapter 14: 1) The Devil can contrive seemingly innocent means to deceive one into making a wrong move; 2) flattery should not be allowed to sway one in his decisions; 3) it is better to admit a wrong than to give in to a decision acquired by false pretense; 4) a handsome physique often covers a fool’s heart, and men ought not be deluded by it; 5) filial feelings should not deter one from insisting on following God’s ordinances.

Fuente: Garner-Howes Baptist Commentary

28. Two full years and saw not the king’s face. Tiresome waiting for a restless soul like Absalom. Better for him were the wilds of Geshur, where the restraints of law and fear of the king pressed lightly on his thoughts.

Fuente: Whedon’s Commentary on the Old and New Testaments

(28) So Absalom dwelt two full years in Jerusalem, and saw not the king’s face. (29) Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come. (30) Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire. (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 king’s 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.

I did not notice, in its proper place, what was said of the king’s refusing to see Absalom when Joab first brought him from Geshur; knowing that the same train of thoughts would meet us here. I pass over the mere history of the subject to remark what is much more interesting for us to regard, and which, as an improvement, seems to be suggested in the earnestness Absalom had to see the king’s face; namely, how earnest ought we to be, to be brought to court, to see our father’s face in the person of our adorable Redeemer! What are all the ordinances of worship in the house of prayer, except Jesus be seen in them. Oh! blessed Jesus! I would say to thee in the language of thy church of old, Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. Son 2:14 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2Sa 14:28 So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.

Ver. 28. Dwelt two full years in Jerusalem. ] During which time he had used means, likely, to be reconciled, and admitted to the royal presence. Robert, Earl of Essex, when banished the court, wrote to Queen Elizabeth, that he could never recover his wonted joy, till he beheld her comfortable eyes, which had been his guiding stars; and by the conduct whereof, he had sailed most happily, whilst he held his course in a just latitude. a

And saw not the king’s face.] Unless it were at the public ordinances.

a Camden’s Elisab.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)