The king said to Joab, “Behold now, I have done this thing. Go therefore, and bring the young man Absalom back.”
Parallel Translations
-
The king said to Joab, “Behold now, I have done this thing. Go therefore, and bring the young man Absalom back.”
-
And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
-
And the king said unto Joab: 'Behold now, I have granted this request; go therefore, bring the young man Absalom back.'
Cross-references (3)
Passages linked to 2 Samuel 14:21 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 14:11 Then she said, “Please let the king remember Yahweh your God, that the avenger of blood destroy not any more, lest they destroy my son.” He said, “As Yahweh lives, not one hair of your son shall fall to the earth.”
- 1 Samuel 14:39 For, as Yahweh lives, who saves Israel, though it is in Jonathan my son, he shall surely die.” But there was not a man among all the people who answered him.
- Mark 6:26 The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn’t wish to refuse her.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain I have granted thy request.
I have granted thy request.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 2Sa 14:21 And the king said unto Joab, Behold…
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.
Read full note →
Behold now, I have done this thing.] But how well David did it, the event will prove. Cassandra could not be hard when she sung,
“ 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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I have done this thing, in compliance with thy…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Observe here, I. Orders given for the bringing back…
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, Sa2 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, Sa2 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, Kg1 2:5, Kg1 2:6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, Sa2 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, Sa2 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, (Sa2 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, Sa2 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, Sa2 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 Sa2 18:18, to bear up his name; but afterwards he had three sons and one daughter, Sa2 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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the king said unto Joab,.... Who was present,…
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:
Read full note →
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 21. And the king said unto Joab] It…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Sa 14:21-22. The king said unto Joab — Joab…
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 God’s 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 David’s sin herein in the glass of those tremendous judgments of God which befell him by means of his indulgence to Absalom. For although God’s providential dispensations be in themselves no rule whereby to judge of the good or evil actions of men; yet where they accord with God’s word, and accomplish his threatenings, as in this case they did, they are to be considered as tokens of God’s displeasure. And how justly did God make this man, whom David had so sinfully spared, to become a scourge to him!
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Boy. This expression might tend to excuse what he…
Boy. This expression might tend to excuse what he had done amiss; as it shewed also the tenderness of David for Absalom. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 21–24. Joab sent to bring Absalom back
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 Qrî has thou hast done, but the “written” text or Kthîbh (supported by the Sept. and Vulg.) is certainly right here.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (21) I have done.—This is the Hebrew text; the…
(21) I have done.—This is the Hebrew text; the margin has thou hast done. The former is simply a form of granting Joab’s request; the latter would convey an implied censure on Joab’s stratagem, although in the next clause there is a compliance with his wish.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I have done this thing. This is an Oriental…
I have done this thing. This is an Oriental form of assent, just as we say in English, "It is done," that is, as good as done, now that the order is given. A few manuscripts, nevertheless, support a Mas-soretic emendation (K"ri), namely, "Thou hast done this: go therefore," etc. But both the Septuagint and Vulgate agree with the written text (K"tib), and it is less flat and commonplace than the supposed emendation.
Vers. 21-33.
Read full note →
Imperfect reconciliation.
The facts are:
1. David, referring to the promise he had made, sends Joab to bringAbsalom from Geshur, Joab expressing in lowly form his thanks for the king"s gracious attention to his request.
2. On Absalom"s return he is ordered to abide in his own house, and not to see the king"s face.
3. The personal beauty of Absalom is famous throughout Israel, and of hisfour children the only daughter is also reputed to be fair.
4. For two years Absalom remains in Jerusalem without seeing the king,whereupon he becomes dissatisfied, and sends to Joab, hoping, to send him to the king.
5. Joab, for some unexpressed reason, declines to give heed to themessage, and, as a consequence, Absalom orders his field of barley to be burnt.
6. This event bringing Joab to him, Absalom remonstrates with the kingthrough him against this semi-imprisonment, and demands to see the king.
7. The king yielding to the request, Absalom presents himself, and receiveshis father"s kiss. Whatever may have been the secret causes operating on both sides, the course of the narrative clearly shows us that, although Joab seemed to have gained his point through the wise woman of Tekoah, yet the restoration of Absalom to his father"s love and confidence was not perfect. There are, in the account here given of the relation of David to his son, illustrations of several important truths or recurring incidents of human life.
I CONCESSIONS WITH RESERVATIONS. In the interview with Joab (vers. 21, 22) David distinctly intimated to him that he had "done this thing consented to Absalom"s return in consequence of having been caught within the coils of the parabolic pleadings of the wise woman whom he had employed for that purpose. Apart from the force of the argument, the king was no doubt willing in some degree to comply with the request of so influential a man, especially as he knew more of his own life than was comfortable to reflect upon. Joab regarded it as a work of special grace that his wishes were thus considered; and most probably he went to Geshur to fetch Absalom, with cheerful expectations of a speedy removal of family difficulties. But although the king kept the letter of his concession in Absalom"s permitted return, it is evident that he either repented of his original decision or had made, when giving it, a private reservation that, though returned, he should not give him a hearty welcome. Both Joab and Absalom (ver. 24) appear to have reported themselves at the king"s house, in expectation of full restoration, for he "returned to his own house." Such concessions as this are valuable in so far as they confer privileges otherwise not attainable, but they lose much value in being extracted by pressure and especially by the reservation which becomes subsequently known. It had been well, perhaps, had conditions been stated from the first. If possible, our agreements and promises should be expressed in terms that cover all we think and intend. The mutual confidence of society depends on the cultivation of frankness and candour. The first inconvenience is the least. The promises of God are "yea and Amen." There is no disappointing reservation for us when we arrive at the palace of the great King.
II EMBARRASSMENTS OF PATERNAL CONDUCT. Great consideration is due to David when we endeavour to form an estimate of his conduct. His position, brought on, it is true, by his own sad sin, was most perplexing. On the one side there was
(1) the very natural and great displeasure against a son who could cherish revenge for two whole years, and then presume to take upon himself the vindication of justice, thus reflecting on royal authority;
(2) the absolute need of chastisement for a young man of violent spirit and haughty temper;
(3) the importance of maintaining influence over the people by not seeming to palliate the violence of his own family;
(4) the temptation to which so handsome and attractive a young man would be exposed were he to be prematurely welcomed into society again;
(5) the secret influence of his favourite wife, Bathsheba, who could not but remind him of the claims on the succession of the son specially named by the prophet as "beloved of the Lord". (2Sa_12:24, 2Sa_12:25)
Then on the other side there was
(1) his natural yearning over a hitherto favourite son, the more so as he feared lest he should fall a victim to evil ways;
(2) Joab"s evident interest in Absalom, and the expediency of conciliating so powerful a man;
(3) the near connection of Absalom with the tribe of Judah, and the danger of raising up a party should there be an appearance of harshness;
(4) the remembrance of the unqualified promise virtually given to the wise woman of Tekoah, that he would regard God"s mercy to his banished ones as his model;
(5) the reflection that, after his own dreadful sin in the case of Uriah, God had restored him to personal favour. Under some such conflicting influence David could not grant all that was desired. Happily modern parents have not to decide on the doom of fratricides; but troubles do arise which place them in most embarrassing circumstances. Much charity is needed in our judgments on the action taken in cases of difficulty. There is much unknown to the outward observer. It is important, in all these times of perplexity, to cast our care on the Lord, and seek the special guidance which he has promised. Divine influence alone can keep us from being unduly biassed in either direction. Our decisions may mean perpetual weal or woe to children.
III THE DISCIPLINE OF PARTIAL PRIVILEGE. It is a severe but wholesome discipline for Absalom to be kept two years without full restoration. Possibly David may have ascertained from others that his temper was not much improved, and that he did not show the signs of penitence or regret becoming one who looked for full restoration to paternal favour. Then, also, David could not but remember that, with his own restoration to God, there was attached a temporal chastisement, which, while it did not touch the reality of the Divine forgiveness, was designed for public good; and possibly he may have thought that the privilege of returning to Jerusalem only might be accepted as a sign of actual personal forgiveness, and at the same time put Absalom under wholesome restraints. This kind of discipline does exist in human affairs and in Church life. Children and men are caused to feel that some inconvenience has resulted from their conduct, even though they are no longer punished. In so far as we fall in with the natural or designed tendency of this discipline, we may turn its annoyances into a means of recovery from the moral failings which have been our bane.
IV THE PERILS OF PERSONAL ATTRACTIONS. The beauty of Absalom is referred to in such a way as to suggest that he was not only aware of it, but that it exercised a fascinating influence over others, and tended to gather around him persons likely to be influenced by personal appearances, and therefore not the most helpful to one who needs the stimulus and support of high moral principles. Personal beauty is a gift of God, and, were not sin in the world as a disturbing element in the physical and moral development of the human race, the probability is that the average beauty of form and expression would equal or surpass what is now regarded as exceptional. Unfortunately, it is sometimes allied to a vain and frivolous spirit, and in that case it becomes a snare. There are instances in which beauty has been associated with the devout earnest spirit of religion, and has been made tributary to obtaining a hallowed influence over others. Special prayer and strong safeguards are required for our sons and daughters whoso personal attractions may lay them open to the flatteries and friendships of the unwise and unholy.
V THE INTIMATIONS OF DANGEROUS TENDENCIES. It was natural for Absalom to be restless under the restraint of two years, though, had his spirit been very lowly and penitent, he would have kept it within due limits. The treatment of Joab was an intimation that the daring temper which slew Amnon was still there. He who could set a field of barley on fire in order to get his messages attended to was capable, unless the tendencies were checked, of producing a more serious conflagration. The presence within a young man of strong passions, a violent temper, a hatred of restraint or love of pleasure, is a sign of danger. It is in the nature of forces to work their way outward. If we say, "the child is father to the man," we may also say that the moral forces within are the creators of the life without. Unless strong counter-influences are brought to bear to neutralize their action or to extirpate them, they will gain power by being daily cherished, and a free, jovial, handsome Absalom may become the notorious rebel, whose hand turns against his own father. Human life exhibits such developments still. Young men should interrogate their own nature, and fairly face the moral dangers that may lie there, before their power renders introspection and suppression difficult if not impossible. Those who have charge of the young should note signs of struggling forces, and adapt the moral education according to the individual requirement.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain The Reconciliation Effected
The Reconciliation Effected
v. 21. And the king said unto Joab, Behold, now, I have done this thing, in fulfilling the request preferred through the woman of Tekoah; go, therefore, bring the young man Absalom again.
Read full note →
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. His intercession had finally succeeded.
v. 23. So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
v. 24. And the king, still unable to forget the crime which Absalom had committed, said, Let him turn to his own house, and let him not see my face. David’s forgiveness was not yet perfect, it lacked sincerity. So Absalom returned to his own house, and saw not the king’s face; he was, to all intents and purposes, still banished.
v. 25. But in all Israel there was none to be so much praised as Absalom for his beauty, there was no other man physically so perfect as he; from the sole of his foot even to the crown of his head there was no blemish in him.
v. 26. And when he polled his head, when he had his hair cut, (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 (about six pounds).
v. 27. And unto Absalom there were born three sons and one daughter, whose name was Tamar bearing the same name as her father’s sister; she was a woman of fair countenance, very beautiful.
v. 28. So Absalom dwelt two full years in Jerusalem, and saw not the king’s face. David persisted in punishing him by keeping him at a distance.
v. 29. Therefore Absalom sent for Joab to have sent him to the king, to have this unbearable relation terminated; but he would not come to him, probably in order not to incur the king’s displeasure: and when he sent again the second time, he would not come.
v. 30. Therefore he said unto his servants, See, Joab’s field is near mine, alongside of his own ground, a parcel of land which he cultivated near the city, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.
v. 31. Then Joab arose and came to Absalom unto his house, as the latter had foreseen, and said unto him, Wherefore have thy servants set my field on fire?
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, he would have fared far better if he had remained there, as circumstances were now. Now, therefore, let me see the king’s face; and if there be any iniquity in me, let him kill me. Instead of showing sorrow and confessing his guilt, he denies it and challenges his father to punish him at this time. It was a defiant and bitter spirit which spoke here. David had made a mistake in the first place by letting Absalom return without a penitent confession.
v. 33. So Joab came to the king and told him; and when he David, had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king, as a token of the usual homage paid to the sovereign, but not as a mark of penitence; and the king kissed Absalom. So the matter was patched up, sincerely enough on the part of David, but without this spirit on the part of Absalom. Even believers find that it is altogether against their sinful nature really to forgive and to forget any wrong that has been done. But the fear of God will gradually overcome the evil with good, conquer hatred and revenge, and be reconciled to the person who has done wrong.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 So the king said to Joab
So the king said to Joab
It is implied that the king had Joab brought before him so that he could speak to him. The full meaning of this can be made clear. AT: "Then the king summoned Joab and said to him" (See: Assumed Knowledge and Implicit Information)
Read full note →
Look now
This phrase is used to draw someone's attention to what is said next. AT: "Listen"
this thing
This refers to what Joab wants the king to do. The full meaning of this statement can be made clear. AT: "what you want me to do" (See: Assumed Knowledge and Implicit Information)
Joab lay facedown on the ground
Joab did this to honor the king and show his gratitude. (See: Symbolic Action)
your servant
To show respect for the king Joab refers to himself as "your servant."
I have found favor in your eyes
The phrase "found favor" is an idiom which means to be approved of by someone. Also, "eyes" is a metonym for sight, and sight represents judgment or evaluation. AT: "you are pleased with me" or "you have approved of me" (See: Idiom and Metonymy and Metaphor)
in that the king
"because the king"
the king has performed the request of his servant
"you have done what I asked you to do"
translationWords
honor
favor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 14:21 bring back . . . Absalom: It seems…
14:21 bring back . . . Absalom: It seems that David was not yet interested in full reconciliation with his son (14:24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.