Absalom lived two full years in Jerusalem, and he didn’t see the king’s face.
Parallel Translations
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Absalom lived two full years in Jerusalem, and he didn’t see the king’s face.
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So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.
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And Absalom dwelt two full years in Jerusalem; and he saw not the kings face.
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John Trapp 1656 · Public Domain 2Sa 14:28 So Absalom dwelt two full years in…
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}
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And saw not the king’s face.] Unless it were at the public ordinances.
{a} Camden’s Elisab.
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 Henry 1710 · Public Domain Three years Absalom had been an exile from his…
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 (Sa2 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 (Sa2 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, Sa2 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, Sa2 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, Sa2 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.
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 So Absalom dwelt two full years in Jerusalem,.... After…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain So Absalom dwelt two full years in Jerusalem, and…
So Absalom dwelt two full years in Jerusalem, and saw not the king's face--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 (Sa2 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.
Next: 2 Samuel Chapter 15
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 28. Two full years… and saw not the king’s…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Restored, but act reformed.
Vers. 28-33.
Restored, but act reformed.
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am 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 be any iniquity in me, let him put me to death" (ver. 31). While in Geshur Absalom showed no repentance for his crime; sought no forgiveness of it; rather justified himself in its commission. On this account, perhaps, David would not permit him, when recalled, to see his face, but ordered him to remain at his own house (ver. 24); testifying his abhorrence of the crime, and desiring "to carry further the discipline of approval, to wait till his son was more manifestly penitent." If Absalom had been in a proper frame of mind, it might have been beneficial; as it was, "this half forgiveness was an imprudent measure, really worse than no forgiveness at all, and bore very bitter fruit" (Keil). "The end showed how fatal the policy of expectation was, how terribly it added bitterness to the sense of alienation that had already been growing only too strong within him" (Plumptre)."A flash of his old kingliness blazes out for a moment in his refusal to see his son. But even that slight satisfaction to justice vanishes as soon as Joab chooses to insist that Absalom shall return to court. He seems to have no will of his own. He has become a mere tool in the hands of his fierce general; and Joab"s hold upon him was his complicity in Uriah"s murder. Thus at every step he was dogged by the consequences of his crime, even though it was pardoned sin" (Maclaren). Yet immediate and full forgiveness might have failed to subdue the heart of Absalom, and win filial confidence and affection. "Let favour be showed to the wicked, yet will he not learn righteousness," etc.. (Isa_26:10) In his spirit and conduct we observe:
1. Ingratitude for the favour shown toward him. He estimated it lightly (knowing little of the fatherly love from which it proceeded), save as a means to his own honour and advancement. Than ingratitude nothing is more odious.
2. Impatience, fretfulness, discontent under restraint and chastisement; which a true penitent would have endured humbly and cheerfully; increased as time passed away (two years) and no further sign of royal favour appeared.
3. Presumption on account of the privilege already granted to him, but which be repudiated as worthless, unless followed by other privileges, such as became his royal birth and involved his reinstatement in his former dignity. He looked upon himself as rightful heir to the throne. He may, however, have suspected a rival in the youthful Solomon (now six or eight years old), and feared the influence of Bathsheba on behalf of her son.
4. Resentment and revenge for the neglect, contempt, and wrong which (as he conceived) he suffered (ver. 29). "See, Joab"s field is beside mine, and he has barley there; go and set it on fire" (ver. 30). This appears to have been an act of passion rather than of policy. Joab"s slackness, in contrast with his former zeal (ver. 23), was doubtless due to his desire to make the most of his influence with the king, to constrain Absalom humbly to entreat his intercession, and so to increase his feeling of dependence and obligation; it was only when he perceived that he had to deal with "a character wild, impulsive, and passionate," that he deemed it necessary again to alter his tactics.
5. Wilfulness in seeking the attainment of his ambitious aims. "I will see the king"s face." His presence at court was essential to the accomplishment of the daring design upon the crown, which he may have already formed; and he would brook no denial. Possibly his bereavement; (ver. 27 2Sa_18:18) intensified his determination. "The strongest yearning of an Israelite"s heart was thrown back upon itself, after a short-lived joy, and his feelings towards his own father were turned to bitterness and hate.
6. Defiance of conviction of guilt. "If there be any iniquity in me," etc. "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" (Keil). He also doubtless relied on the support of a party of the people, dissatisfied with the king"s severity toward him, and favourable to his complete restoration. Even Joab yielded for the present to his imperious and resolute demand.
7. Heartless formality. "He bowed himself on his face to the ground before the king: and the king kissed Absalom" (ver. 33). His heart was not humbled, but lifted up in pride; yet he openly received the pledge of reconciliation; and herein David"s blindness and weakness reached their culmination. "He did not kiss the ill will out of the heart of his son" (Krummacher). "When parents and rulers countenance such imperious characters, they will soon experience the most fatal effects." (Here is another "meeting of three remarkable men," (1Sa_19:22-24, Joab, Absalom, David.) Remarks.
1. No hard and impenitent heart is prepared to receive and profit by forgiveness.
2. Such a heart is capable of turning the greatest benefits into means offurther and more daring rebellion; and "treasures up for itself wrath against the day of wrath.
3. Whilst "God is good and ready to forgive," he grants forgiveness only tothose "who call upon him" in humility and sincerity, confessing and forsaking their sins. D. (Psa_86:5 Psa_138:6 Psa_32:5 Psa_51:17)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 the king's face
the king's face
Here "the king's face" refers to the king himself. AT: "the king" (See: Synecdoche)
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Absalom sent word for Joab
Here "word" is a metonym for "a message." This means that he sent a messenger to Joab with a request. AT: "Absalom sent a messenger to Joab asking him" (See: Metonymy)
to send him to the king
It is implied that Absalom wanted Joab to come to him to see him and to intercede for him so that he would be allowed to see the king. The full meaning of this can be made clear. AT: "to come to him and to intercede for him so that he could see the king" (See: Assumed Knowledge and Implicit Information)
So Absalom sent word a second time
Here "word" is a metonym for "a message." This means that he sent a messenger to Joab again with the same request. The full meaning of this can be made clear. AT: "So Absalom sent a messenger to Joab again with the same request" (See: Metonymy and Assumed Knowledge and Implicit Information)
translationWords
send
word
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.