Then Absalom sent for Joab, to send him to the king, but he would not come to him. Then he sent again a second time, but he would not come. Therefore he said to his servants, “Behold, Joab’s field is near mine, and he has barley there. Go and set it on fire.” So Absalom’s servants set the field on fire.
Then Joab arose, and came to Absalom to his house, and said to him, “Why have your servants set my field on fire?”
Absalom answered Joab, “Behold, I sent to you, saying, ‘Come here, 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, and if there is iniquity in me, let him kill me.” ’ ”
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.
Geneva Bible translators 1599 · Public Domain On vv30, 32 The wicked are impatient in their affections, and spare…
The wicked are impatient in their affections, and spare no unlawful means to compass them.
Or, possession.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv29–33 2Sa 14:29 Therefore Absalom sent for Joab, to have…
2Sa 14:29 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.
Ver. 29. But he would not come to him.] As disliking his pride and ambition, saith Pellican; as fearing lest David thereby might suspect that there was some secret practice or conspiracy betwixt them, saith Diodate.
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 On vv29, 30, 32, 33 To have sent him to the king; that by…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv29–33 Therefore Absalom sent for Joab, to have sent him…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv32–33 Kill me - For it is better for me…
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, 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v30 Verse 30. Go and set it on fire] This…
Verse 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 ver. 26: -
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"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 c.) 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, c., 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,) Ex 30:13, which the Lord commanded the children of Israel to give as an offering for their souls, is expressly called in Mt 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 Ps 23:5; Ec 9:8; Mt 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 endeavour 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.
Ver. 27. "Absalom had a daughter, whose name was Tamar."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv29–33 2Sa 14:29. Absalom sent for Joab — This vain…
2Sa 14:29. Absalom sent for Joab — This vain young man, whose only excellence seems to have been his singular beauty, weary with being so long detained in that confinement and obscurity, so mortifying to his pride, and so unfriendly to his popularity, sent a messenger to Joab, to desire to speak with him, in order to prevail upon him to solicit, by his intercession with the king, to be admitted to his presence. But he would not come to him — “The reader little versed in courts is apt to be surprised to see Joab so zealous to get Absalom recalled from exile, and afterward so cold and indifferent to have him re-established in his father’s favour. The truth is, when Joab had greatly gratified the king and gained credit with him, by bringing back Absalom to Jerusalem, he had little reason, as a minister, to be solicitous to bring him near the king’s person, and restore him to full favour; because, in that case, he might naturally apprehend that Absalom’s interest with his father might impair his own.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v33 Kissed - This was the pledge of reconciliation. (See…
Kissed - This was the pledge of reconciliation. (See the marginal references and Gen 45:15.)
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv29, 33 To him. Joab, like a crafty courtier, would neither…
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)
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).
Daniel D. Whedon 1874 · Public Domain On vv29, 30, 32 29. He would not come — Joab deemed it…
29. He would not come — Joab deemed it prudent for him to avoid any intimacy with Absalom. Perhaps during his two years’ residence in Jerusalem some of his aspirations to the throne had become manifest, and Joab, seeing the king did not visit him or allow him to come to his palace, thought it best for himself to be cautious.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv29, 30, 32, 33 28–33. Absalom readmitted to David’s presence through Joab’s mediation
28–33. Absalom readmitted to David’s presence through Joab’s mediation
29. he would not come to him] Not choosing to incur David’s displeasure by visiting Absalom while he was still in disgrace.
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 On vv29, 30, 32 (29) He would not come.—Joab felt that he had…
(29) He would not come.—Joab felt that he had already gone far enough in procuring Absalom’s return, and, as he still continued under the displeasure of the king, he was not disposed to do anything more. Possibly also he thought Absalom should have shown some sign of penitence for his great crime.
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 On vv29–33 Absalom sent for Joab. As Joab had been the…
Absalom sent for Joab. As Joab had been the means of bringing him back, Absalom naturally regarded him as a friend. But Joab had performed the former service for other reasons, and it does not seem as if he really had any affection for Absalom.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv29, 33 Absalom sent for Joab . . . but he…
2Sa_14:29-32
Absalom sent for Joab . . . but he would not come to him.
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The barley-field on fire
Absalom had fled from Jerusalem under fear of Davids anger; he was after a time permitted to return, but he was not admitted into the presence of the king. Earnestly desiring to be restored to his former posts of honour and favour, he besought Joab to come to him, intending to request him to act as mediator. Joab, having lost much of his liking for the young prince, refused to come; and, though he was sent for repeatedly, he declined to attend at his desire. Absalom therefore thought of a most wicked, but most effective plan of bringing Joab into his company. He bade his servants set Joabs field of barley on fire. This brought Joab down in high wrath to ask the question, Wherefore have thy servants set my field on fire? This was all that, Absalom wanted; he wished an interview, and he was not scrupuluous as to the method by which he obtained it. The burning of the barley-field brought Joab into his presence, and Absaloms ends were accomplished. Omitting the sin of the deed, we have here a picture of what is often done by our gracious God with the wisest and best design. Often he sendeth for us, not for his profit, but for ours; he would have us come near to him and receive a blessing at his hands, but we are foolish, and cold-hearted and wicked, and we will not come. 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. In Absaloms case it was wrong; in Gods case he has a right to do as he wills with his own. He takes away from us our most choice delight, upon which we have set out heart, and then we enquire at, his hands, Wherefore contendest thou with me?
I. The text with reference to believers in christ. We cannot expect to avoid tribulation. If other mens barley-fields are not burned, ours will be. If the Father uses the rod nowhere else, he will surely make his true children smart. Your Saviour hath left, you a double legacy, In the world ye shall have tribulation, but in Me ye shall have peace. Gold must be tried in the fire: and truly the Lord hath a fire in Zion and his furnace in Jerusalem.
1. You have first, this sweet reflection, that there is no curse in your cross.
2. That your troubles are all apportioned to you by Divine wisdom and love. As for their number, if He appoint them ten they never can be eleven. As for their weight, he who weigheth the mountains in scales and the hills in a balance, takes care to measure your troubles, and you shall not have a grain more than His infinite wisdom sees fit.
3. That under your cross you have many special comforts. There are cordials which God giveth to sick saints which He never putteth to the lips of those who are in health. Dark caverns keep not back the miners, if they know that diamonds are to be found there: you need net fear suffering when you remember what riches it yields to your soul. There is no hearing the nightingale without night, and there are some promises which only sing to us in trouble. It is in the cellar of affliction that the good old wine of the kingdom is stored. You shall never see Christs face so well as when all others turn their backs upon you. When you have come into such confusion that human wisdom is at a nonplus, then shall you see Gods wisdom manifest and clear.
4. That your trials work your lasting good by bringing you nearer and nearer to your God.
(1) Our heavenly Father often sends for us and we will not come. He sends for us to exercise a more simple faith in Him.
(2) At another time He calls us to closer communion with Himself. We have been sitting on the doorstep of Gods house, and He bids us advance into the banquetting hall and sup with Him, but we decline the honour. He has admitted us into the inner chambers, but there are secret rooms not yet, opened to us; He invites Us to enter them, but we hold back. Jesus longs to have near communion with His people.
(3) Frequently the call is to more fervent prayer.
(4) Often, too, He calls us to a higher state of piety.
II. A few words to the sinner.
I. God also has sent for you, O unconverted man, God has often sent, for you. Early in your childhood your mothers prayers sought to woo you to a Saviours love, and your godly fathers first instructions were as so many meshes of the net in which it was desired that you should be taken; but you have broken through all these and lived to sin away early impressions and youthful promises.
2. If God is sending these, are you listening to them? (C. H. Spurgeon.)
Burning the barley field
Now, just as the shrewd young prince dealt with Joab in order to bring him unto him, so God employs a regimen of discipline very often in order to bring wayward hearts to Himself. Many a reader may have had his barley-field set on fire; there are some even now whose fields are wrapped in flames or are covered with the ashes of extinguished hopes. With backsliders this method is often Gods last resorts. He sees that the wayward wanderers care more for their earthly possessions than they do for His honour or His service. So He touches them in the tenderest spot, and sweeps away the objects they love too well. They have become idolaters, and He sternly dashes their idols to atoms.
Compulsory measures
For two whole years Joab paid no attention to the returned son of David, but the moment his barley-field was set on fire he paid Absalom a visit of inquiry. It was crafty on the part of Absalom. Perhaps he looked upon it as a last resort and thought the end would lustily the means. But there is a spiritual use of this incident which is well worth considering. Is it not so that when we will not go to God lovingly, voluntarily, He sets our barley-fields on fire, saying, Now they will pray? We desert His Church, we abandon His book, we release ourselves from all religious responsibilities; God calls, and we will not hear; then He sets all the harvest in a blaze, and we become religious instantaneously. We are richer if we have lost a barley-field, and found the God of the harvest. He will make up the barley-field to us, if so be we accept the providence aright, and say, This is Gods thought concerning us. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv30, 32 Here this word is used to remind people of…
See
Here this word is used to remind people of something. AT: "As you know"
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translationWords
barley
fire
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 On vv29, 33 14:29 Joab persuaded David to welcome Absalom back (14:21-22)…
14:29 Joab persuaded David to welcome Absalom back (14:21-22) but then backed off from assisting Absalom further; perhaps Joab wanted to avoid aiding a would-be usurper (15:1-12).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.