2 Samuel 14: 1 – 33
Meddling makes matters more miserable
14 So Joab the son of Zeruiah perceived that the king’s heart was concerned about Absalom. 2 And Joab sent to Tekoa and brought from there a wise woman, and said to her, “Please pretend to be a mourner, and put on mourning apparel; do not anoint yourself with oil, but act like a woman who has been mourning a long time for the dead. 3 Go to the king and speak to him in this manner.” So Joab put the words in her mouth. 4 And when the woman of Tekoa spoke to the king, she fell on her face to the ground and prostrated herself, and said, “Help, O king!” 5 Then the king said to her, “What troubles you?” And she answered, “Indeed I am a widow, my husband is dead. 6 Now your maidservant had two sons; and the two fought with each other in the field, and there was no one to part them, but the one struck the other and killed him. 7 And now the whole family has risen up against your maidservant, and they said, ‘Deliver him who struck his brother, that we may execute him for the life of his brother whom he killed; and we will destroy the heir also.’ So they would extinguish my ember that is left, and leave to my husband neither name nor remnant on the earth.” 8 Then the king said to the woman, “Go to your house, and I will give orders concerning you.” 9 And the woman of Tekoa said to the king, “My lord, O king, let the iniquity be on me and on my father’s house, and the king and his throne be guiltless.” 10 So the king said, “Whoever says anything to you, bring him to me, and he shall not touch you anymore.” 11 Then she said, “Please let the king remember the LORD your God, and do not permit the avenger of blood to destroy anymore, lest they destroy my son.” And he said, “As the LORD lives, not one hair of your son shall fall to the ground.” 12 Therefore the woman said, “Please, let your maidservant speak another word to my lord the king.” And he said, “Say on.” 13 So the woman said: “Why then have you schemed such a thing against the people of God? For the king speaks this thing as one who is guilty, in that the king does not bring his banished one home again. 14 For we will surely die and become like water spilled on the ground, which cannot be gathered up again. Yet God does not take away a life; but He devises means, so that His banished ones are not expelled from Him. 15 Now therefore, I have come to speak of this thing to my lord the king because the people have made me afraid. And your maidservant said, ‘I will now speak to the king; it may be that the king will perform the request of his maidservant. 16 For the king will hear and deliver his maidservant from the hand of the man who would destroy me and my son together from the inheritance of God.’ 17 Your maidservant said, ‘The word of my lord the king will now be comforting; for as the angel of God, so is my lord the king in discerning good and evil. And may the LORD your God be with you.’ 18 Then the king answered and said to the woman, “Please do not hide from me anything that I ask you.” And the woman said, “Please, let my lord the king speak.” 19 So the king said, “Is the hand of Joab with you in all this?” And the woman answered and said, “As you live, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken. For your servant Joab commanded me, and he put all these words in the mouth of your maidservant. 20 To bring about this change of affairs your servant Joab has done this thing; but my lord is wise, according to the wisdom of the angel of God, to know everything that is in the earth.” 21 And the king said to Joab, “All right, I have granted this thing. Go therefore, bring back the young man Absalom.” 22 Then Joab fell to the ground on his face and bowed himself, and thanked the king. And Joab said, “Today your servant knows that I have found favor in your sight, my lord, O king, in that the king has 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 return to his own house, but do not let him see my face.” So Absalom returned to his own house, but did not see the king’s face. 25 Now in all Israel there was no one who was praised as much as Absalom for his good looks. From the sole of his foot to the crown of his head there was no blemish in him. 26 And when he cut the hair of his head—at the end of every year he cut it because it was heavy on him—when he cut it, he weighed the hair of his head at two hundred shekels according to the king’s standard. 27 To Absalom were born three sons, and one daughter whose name was Tamar. She was a woman of beautiful appearance. 28 And Absalom dwelt two full years in Jerusalem, but did not see the king’s face. 29 Therefore Absalom sent for Joab, to send him to the king, but he would not come to him. And when he sent again the second time, he would not come. 30 So he said to his servants, “See, Joab’s field is near mine, and he has 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’s house, and said to him, “Why have your servants set my field on fire?” 32 And Absalom answered Joab, “Look, I sent to you, saying, ‘Come here, so 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; but if there is iniquity in me, let him execute me.” 33 So Joab went 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. Then the king kissed Absalom.
Proverbs 26:17 reads, “He who passes by and meddles in a quarrel not his own Is like one who takes a dog by the ears”.
Very few of us would be brave enough to pick up a Pit Bull dog by its ears, but somehow, we are not afraid to meddle in the affairs of others. Sooner or later we are going to get bitten and come off the worse for doing so.
Solomon, the son of king David, offers us practical advice about getting involved in matters that do not concern us. The scene here is like a dogfight, therefore only a fool would put his hand in to separate the dogs.
The Hebrew word at the root of this means to become passionately involved in something. The basic meaning refers to a person who arrogantly supposes that he or she has the right to interfere in quarrels or matters that do not concern them. The verse makes it clear that the meddler is a passer-by rather than a witness or participant in the problem.
Dogs were not like the pets we all love today but considered to be vermin (jackels) in Israel, so to take one by the ears would be extremely foolish. Without doubt it would turn and bite the person trying to do so. Therefore, the meddler exposes himself to danger, because the people involved in the dispute, who are already inflamed, might rent their fury on him.
Once we are embroiled in a problem that is not ours, it is not easy to free ourselves from it unscathed. This is especially true when we do not know all the reasons for the problems and the particulars of the disputes. We will suffer spiritually, mentally, and possibly physically if we meddle in people’s business.
Meddlers think that they are acting as peacemakers and have the wisdom to bring the warring parties into unity. Also, the meddler thinks he has the solution to other peoples’ problems, but usually causes more harm than good. In fact, meddling is a sign of foolishness rather than wisdom. “It is an honor for a man to cease from strife: but every fool will be meddling” (Proverbs 20:3). If we meddle, then the reward might be shame. “Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbor hath put thee to shame” (Proverbs 25:8). Those who meddle will not get a medal for their efforts.
Unfortunately, we all tend to give our “loving intersession attempt” because as Christians we feel that it is our solemn duty. The Bible cautions us against this though. “But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf” (1 Peter 4:15-16).
It is best simply to keep out of arguments that are none of your business. If you must become involved, try to wait until the arguers have stopped fighting and cooled off a bit. Then maybe you can help them mend their differences and relationship. Sometimes, no matter how good our intentions, we cannot help people but have to leave them to the Lord. We are wasting our time and resources if we do. “Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you” (Matthew 7:6).
In today’s passages we are going to see Joab meddle in David’s issues – a really bad decision. Remember meddlers make matters more miserable.
As so often throughout David’s reign Joab, who otherwise was totally loyal, felt that he had in this instance a right to interfere in the affairs of David. Often, we see that Joab meddles when he considers that it might be to his own benefit. He will later even do it by seeking to promote Adonijah’s claims to the throne as the eldest surviving son, over against Solomon. Yet he was certainly steadfastly loyal to David in every other way, at least while David was still active, and he had shared with him his wilderness years. What he probably did have in mind was that as Absalom was the eldest son, and therefore heir presumptive, if he could put Absalom in his debt, then once Absalom succeeded to the throne after David’s death he would remember what he owed to Joab.
His interference here, while possibly with the best of intentions because as David’s cousin he knew David’s thoughts better than most, would undoubtedly bring catastrophe on Israel. We should remember that by his actions Absalom had already rebelled against the throne once. It should therefore have been clear to all that he was not to be trusted. Yet Joab, using deceit, persuaded David to let him return to Jerusalem against David’s own better judgment, thus eventually doing David great harm.
The truth was that if Absalom was to return he should really have returned to enter a City of Refuge, where his case could be decided. Alternatively, he should not have been allowed to return at all. What was not right on any account was to gloss over his sin in accordance with Joab’s suggestion through the wise woman. So, because of Joab’s interference David allowed himself to be jockeyed into the unacceptable position of allowing Absalom to return under safe conduct, while being unwilling to have dealings with him because of his sin, both factors which undoubtedly led to Absalom’s rebellion.
We must recognize that the only reason why Absalom should want to return from his honored position in the court of the king of Geshur would be to establish his right to succeed to the throne of Israel, so that once he became aware of how David felt about him he would have recognized that his succession was unlikely to be approved by David. We can see why, in his view, this would leave him with only one alternative, an attempted coup. There was no way that Absalom would have been willing to live peacefully under Solomon’s rule, or even Adonijah’s. He would therefore have been best left in Geshur, which he would have been had it not been for Joab’s schemes.
One important lesson, therefore, that comes out of this narrative is that we should be wary as to whose advice we listen to, especially if it conflicts with our own conscience, and even though it tends to be in line with our inclinations. In this case we have Yahweh on the one hand secretly acting on David’s behalf and protecting him against the full consequences of his own sin, and on the other we have Joab secretly acting against David’s best interests, although not fully aware of it, because he primarily had in mind his own best interests.
14 So Joab the son of Zeruiah perceived that the king’s heart was concerned about Absalom.
Joab witnessed the heartache of David over his son Absalom. It had been three years since he saw him.
2 And Joab sent to Tekoa and brought from there a wise woman, and said to her, “Please pretend to be a mourner, and put on mourning apparel; do not anoint yourself with oil, but act like a woman who has been mourning a long time for the dead. 3 Go to the king and speak to him in this manner.” So Joab put the words in her mouth.
During the carrying out of his plan Joab sent for a wise woman from Tekoa. It is noteworthy that while David would have sent for a prophet, Joab sent for a secular wise woman. He was not concerned for Yahweh’s will but for his own.
He called on the woman to pretend to be a mourner, one who was in long term mourning for the death of a long dead husband. Thus, she was to wear recognized mourning clothes, and was not to anoint herself with oil, as most Israelite women would do on approaching the king. The aim was to move David’s tender heart in her favor.
Then he gave her the words of what he wanted her to say. The fact that Joab ‘put words into her mouth’ is stressed. The woman was not necessarily therefore coming forward with the truth. She was putting forward Joab’s case.
4 And when the woman of Tekoa spoke to the king, she fell on her face to the ground and prostrated herself, and said, “Help, O king!”
When she approached she made the usual obeisance to the king, falling on her face before him. This was a requirement for all who approached the king. Then she made to the king a plea for his assistance, crying, ‘Give me your help, O king’.
5 Then the king said to her, “What troubles you?” And she answered, “Indeed I am a widow, my husband is dead. 6 Now your maidservant had two sons; and the two fought with each other in the field, and there was no one to part them, but the one struck the other and killed him. 7 And now the whole family has risen up against your maidservant, and they said, ‘Deliver him who struck his brother, that we may execute him for the life of his brother whom he killed; and we will destroy the heir also.’ So they would extinguish my ember that is left, and leave to my husband neither name nor remnant on the earth.”
When the king asked her what her problem was she claimed that she was a widow with two sons, one of whom had accidentally killed the other in a fight. The result was that the whole family were demanding blood vengeance against the surviving son, reminding themselves while he was the heir to his father’s property. In other words, their thoughts were more of taking over the dead man’s inheritance, than of really wanting justice. Justice and blood vengeance were simply the excuse. We can see how cleverly Joab’s words, put into the woman’s mouth, were designed to move the king’s sense of justice and fair play.
The wise woman went on to point out what this would mean for her. She would lose her one hope in life, the one thing that she lived for, the one desirable ‘burning coal’ that was left to her. His life would be snuffed out and quenched. And the further result would be that her husband’s name would not be preserved in Israel. Please take note that every new element that she introduced was describing what was seen in Israel as the most important things in life, indeed as every Israelite’s right; land inheritance, a son to support and care for his widowed mother, and the maintenance of a man’s name through his descendants. And they were all being threatened by greedy men who were making justice their excuse.
8 Then the king said to the woman, “Go to your house, and I will give orders concerning you.”
The wise woman’s words had won David over to her side (as Joab had known they would) and so he informed her to be afraid no longer. He assured her that he himself would issue a royal decree that the son should not be harmed. The son would then be under royal protection and to harm him would then be a direct affront to the king. (It would be the equivalent of being in a City of Refuge). This decision was, in fact, to go against established precedent and the laws of the land.
9 And the woman of Tekoa said to the king, “My lord, O king, let the iniquity be on me and on my father’s house, and the king and his throne be guiltless.”
The woman then nobly took on herself and her son all the guilt that might accrue from the decision, thereby acknowledging that she recognized that an ancient and sacred right was being set aside for her sake. This would impress the king with her clear intention of goodwill towards him, even if it was beyond her power to grant it. It would also remind the listener how serious the request was that she was making.
It is indicative of the authority that David felt that he now had, and even to some extent of his new royal arrogance, that he felt able to so override a longstanding principle of justice in such a case. It is apparent from this that he was becoming more and more despotic.
10 So the king said, “Whoever says anything to you, bring him to me, and he shall not touch you anymore.”
The king then assured the woman that all that she had to do if her relatives caused trouble, was refer her adversaries to the king. If they had anything further to say she was to bring them to him. Then she could be sure that they would not touch her any more, that is, if they wanted to live.
11 Then she said, “Please let the king remember the LORD your God, and do not permit the avenger of blood to destroy anymore, lest they destroy my son.” And he said, “As the LORD lives, not one hair of your son shall fall to the ground.”
Following up on this the woman now drew attention to and emphasized the main point, and that was that David was setting aside the right of blood vengeance. And apparently wanting him to realize what a serious thing that was to her, she called on David to recognize that he had made his promise in the presence of Yahweh his God. Let him remember this in any action he took in the future.
Aware that the woman still appeared to be in need of assurance, David gave her what she sought, his solemn oath before Yahweh that not one hair of her son’s head would fall to the earth (there is no doubt a poignancy in this phrase in that Absalom’s death would later be caused by his hair, which was one of his main features).
12 Therefore the woman said, “Please, let your maidservant speak another word to my lord the king.” And he said, “Say on.”
Acknowledging the king’s goodness, the woman then asked if she could put a further request to the king for a boon. And David replied, ‘Say on.’
13 So the woman said: “Why then have you schemed such a thing against the people of God? For the king speaks this thing as one who is guilty, in that the king does not bring his banished one home again.
The woman then carefully put her new point as though it was a kind of aside, brought to her mind by what David has done for her ‘son’ She asked why, if he could make such a decision about setting aside blood vengeance in the case of a son of hers, he did not do the same in the case of his own banished son Absalom? Did he not realize that by being so obstinate he was actually harming the people of God who longed for Absalom’s presence once again among them? So, while the king was not to be held guilty for what he has done for her ‘son’, he was to be seen as ‘like one who is guilty’ for not fetching home his ‘banished one’. (Note how she carefully avoided describing him as guilty. He was merely ‘like one who is guilty’. He was after all the king).
14 For we will surely die and become like water spilled on the ground, which cannot be gathered up again. Yet God does not take away a life; but He devises means, so that His banished ones are not expelled from Him.
She then pointed out that while we must all necessarily die, becoming like water spilled on the ground which is gone forever, nevertheless God holds life as precious, and thus, rather than taking away people’s lives, devises means by which they may come once more into His presence, and no longer be banished outcasts (i.e. through offerings and sacrifices). The implication was that David should be God-like and devise means for bringing back his own banished outcast, Absalom, without seeking his life, because life is precious.
15 Now therefore, I have come to speak of this thing to my lord the king because the people have made me afraid. And your maidservant said, ‘I will now speak to the king; it may be that the king will perform the request of his maidservant. 16 For the king will hear and deliver his maidservant from the hand of the man who would destroy me and my son together from the inheritance of God.’
Recognizing that her request might appear somewhat forward she then hastily pointed out that the reason that she had made the request was because when people had heard that she was approaching the king they had put pressure on her to bring up Absalom’s case, so much so that they had ‘made her afraid’. And that was why, confident that the king would hear her concerning her son, as he now graciously had, she had assured the people that perhaps he might also be willing to hear their request on Absalom’s behalf. The impression that she intended give was that she was very grateful indeed for what David had done for her, but that Absalom had won the hearts of the people as the king’s handsome son, and that it was due to their longing for his return that she had added this further request, a request which she hoped he would also hear.
17 Your maidservant said, ‘The word of my lord the king will now be comforting; for as the angel of God, so is my lord the king in discerning good and evil. And may the LORD your God be with you.’
She then expressed her hope that David’s response would be ‘comfortable’, that is, comforting to his people, having in mind that they all saw him as like a messenger (angel) of God (1 Samuel 29.9), one who discerned what was good and bad. And she closed off with the prayer that Yahweh his God would be with him, especially in his making the right decision.
18 Then the king answered and said to the woman, “Please do not hide from me anything that I ask you.” And the woman said, “Please, let my lord the king speak.”
The cleverness of the woman’s approach is evident. By her story she had persuaded the king to abrogate the principle of blood vengeance in the case of her dead husband’s son and heir, and she wanted him to think that her approaching the king had meanwhile been taken advantage of by his concerned people to persuade him to abrogate the principle of blood vengeance in the case of Absalom. That, of course, being only a secondary reason for her visit. But she was thereby ‘pulling his strings’ and making him feel guilty for behaving unjustly towards Absalom, in that he could show mercy towards the son and heir of another, but not to his own son and heir
David, however, was a very shrewd man, and he was beginning to recognize behind her approach the hand of another who had also seemingly been trying to persuade him to bring Absalom back. So, he challenged her not to hide from him anything that he should ask of her, to which she agreed.
19 So the king said, “Is the hand of Joab with you in all this?” And the woman answered and said, “As you live, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken. For your servant Joab commanded me, and he put all these words in the mouth of your maidservant. 20 To bring about this change of affairs your servant Joab has done this thing; but my lord is wise, according to the wisdom of the angel of God, to know everything that is in the earth.”
He then challenged her as to whether it was Joab who was behind her words. The woman was taken totally by surprise, for she had thought that she had duped David into accepting her account as true, and that all was going well. We may see it as very probable, therefore, that she suffered some trepidation, for to lie to the king was a serious offence. Thus, she recognized that her best plan was to confess all, pinning the blame squarely on Joab. Perhaps by that means, she hoped, he would spare her life.
So she expressed her deep admiration at the way that the king knew everything that was going on, discerning even which way people turned, whether to left or right, and admitted that it was indeed ‘his servant Joab’ who had ordered her to approach the king and what was more had ‘put the very words into her mouth’ (it was thus his fault not hers). Then she went on to point out that Joab’s aim had been to ‘change the face of the matter’ (in other words alter the king’s mind), but that the king was ‘wise, according to the wisdom of an angel of God’, and clearly knew everything that was on earth. Even David was not immune to this kind of excessive flattery, the kind of flattery so often offered to kings in those days.
21 And the king said to Joab, “All right, I have granted this thing. Go therefore, bring back the young man Absalom.”
Apparently, Joab was there in the room. It appears from what follows that David felt bound by the decision that he had made on oath, even though it had been obtained by false pretenses, and therefore felt that he must act on it, for he now recognized that what he had promised the woman applied to Absalom, and him alone. The result was that ‘the king’ informed him somewhat abruptly that he could go and bring Absalom back. He was clearly acknowledging by this that he felt that he had committed himself by his promise and oath to the woman and must therefore honor what he had promised, even though it was against his inclination. This is brought out by the fact that later he would not acknowledge Absalom or allow him into his presence. It indicated that he was not at all pleased about having been manipulated in this way.
It is this fact that he felt reluctantly bound by the decision that he had reached, even though he had been duped into it, that explains why he acted so against his inclinations in allowing Absalom back, and then would not acknowledge him when he did arrive. Joab had, in fact, served him a very bad turn, something which would rebound on him in the future.
Please take notice that he described his decision so obtained as ‘this thing’. So, his instruction to Joab that because he (David) had ‘done this thing’ he (Joab) could go and bring Absalom back, must be very reluctantly given. He was learning that kings should be very careful before they made oaths about something which set aside the Law, even when it appeared relatively unimportant. For a king was bound by his sworn word.
22 Then Joab fell to the ground on his face and bowed himself and thanked the king. And Joab said, “Today your servant knows that I have found favor in your sight, my lord, O king, in that the king has fulfilled the request of his servant.”
When Joab learned that David was fulfilling his oath, he fell on his face to the ground and did obeisance, expressing his gratitude in great humility because he had ‘found favor in David’s sight’ sufficient for him to grant his request. He was probably also secretly relieved.
23 So Joab arose and went to Geshur and brought Absalom to Jerusalem.
Then following up on David’s permission he arose and went to Geshur and brought Absalom home to Jerusalem, presumably with great pomp. No doubt both Joab and Absalom were expecting Absalom’s full reinstatement. They would have felt that otherwise David should not have agreed to his coming. What both probably did not recognize was that David was only doing it because he felt himself bound by his oath made in the name of Yahweh to the woman of Tekoa, whose ‘son’ had turned out to be Absalom, an oath that had been tricked out of him.
24 And the king said, “Let him return to his own house, but do not let him see my face.” So, Absalom returned to his own house, but did not see the king’s face.
Because of the scheming of Joab, and the folly of David in his dealings with the wise woman of Tekoa, Absalom could return to Jerusalem. But he was unforgiven, and thus he was not restored to his former status as the acknowledged son of the king. This arrangement will not turn out well, for Absalom had the pride that came from descent from two royal families, and he found his position intolerable, and he had probably returned with the expectation of being reinstated as the heir apparent. It is in fact probably from this time that we are to date the growth of his hatred of his father, the hatred which resulted in his rebellion, and which was possibly stoked up even further by the fact that he may well now have been living in the same house as the shadow of what remained of his sister, Tamar, the royal princess of Geshur. Both he and his sister had genuine cause to be aggrieved. Had David dealt rightly with Amnon none of this, apart from the rape, would have happened, and Amnon’s execution might well have assisted Tamar in coping with her problem, dealing with her shame and putting her on the road to recovery. Much therefore lay at David’s door.
25 Now in all Israel there was no one who was praised as much as Absalom for his good looks. From the sole of his foot to the crown of his head there was no blemish in him.
But to a king’s son, who was also famed for his looks and for his virility (as revealed by his hair) this situation was unbearable. For while David wanted nothing to do with him Absalom was the idol of all Israel. None was so much praised for his handsome face, and for his overall beauty in that there was no blemish on him anywhere.
26 And when he cut the hair of his head—at the end of every year he cut it because it was heavy on him—when he cut it, he weighed the hair of his head at two hundred shekels according to the king’s standard.
And his hair (which would eventually be the death of him) was a sight to behold. It grew so luxuriously that he had to have it cut once a year because it became too heavy for him. And when he had cut it, it was found to weigh about 6 pounds.
27 To Absalom were born three sons, and one daughter whose name was Tamar. She was a woman of beautiful appearance.
Not only did he have luxurious hair but Absalom was also fruitful, and had three sons, three being seen as signifying completeness. It would appear that the sons died young, which is probably why their names are not given, and that would explain why he later raised a pillar because he had no sons to carry on his name (18.18). Such infant deaths were by no means uncommon and would not have been diminishing his reputation for fruitfulness.
His daughter Tamar did survive, and her beauty was seen as a credit to him, so that he received added praise through his daughter.
28 And Absalom dwelt two full years in Jerusalem but did not see the king’s face.
With all his beauty and ability Absalom was not acceptable to the king. The contrast is deliberate. Men saw his outward appearance, David saw his heart. Thus, Absalom lived two full years in Jerusalem and never saw the king’s face. In other words, for two years he was excluded from court, and from meeting the king. Such treatment began to gnaw at his heart, for in his view he was the heir-presumptive, and he knew himself to be a king’s son through both of his parents and had learned to be treated as such. Better then to be in Geshur and be treated royally with honor, than to be spurned in Jerusalem, with seemingly no entry to the court and no hope of the succession. He became more and more bitter as the months went by.
29 Therefore Absalom sent for Joab, to send him to the king, but he would not come to him. And when he sent again the second time, he would not come.
Finally, Absalom could stand the situation no longer. It was not for this that he had returned from Geshur. His expectancy had been that he would be restored to his former position and be in line for the throne. He would feel that David should not have summoned him back otherwise. And now he was rather being treated as a leper. So, when Joab would not respond to his appeals for help he took drastic action, the kind of action that should have acted as a warning for the future, which eventually resulted in a reconciliation with the king, but it is probable that he now suspected that the throne would not be his on David’s death,
30 So he said to his servants, “See, Joab’s field is near mine, and he has barley there; go and set it on fire.” And Absalom’s servants set the field on fire.
Joab at this point realized that his meddling back fired. He never expected David’s counter action of banning Absalom from full restitution. He now decided to have nothing to do with Absalom. Once you meddle you can’t just say, ‘never mind’.
While Absalom was an outwardly splendid man, underneath he had a ruthless streak. It is already a warning of what is to follow. It demonstrated that if Absalom did not get his own way he was prepared to use violence to obtain it.
31 Then Joab arose and came to Absalom’s house, and said to him, “Why have your servants set my field on fire?”
Joab went to Absalom because he knew that with Absalom’s servants being the ones who set his fields on fire meant that Absalom was the one who ordered the action. He was not angry because in his opinion he had done a good deed in getting him back to Israel so why did Absalom do him harm?
32 And Absalom answered Joab, “Look, I sent to you, saying, ‘Come here, so 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; but if there is iniquity in me, let him execute me.”
Absalom admitted nothing, but simply pointed out that he had already called on Joab to visit him so that he could send him to the king to ask him, if he did not intend to allow him to see his face, what the point had been of bringing him from Geshur. In such circumstances he would have been far better off in Geshur where he was treated with all honor. Let Joab therefore tell the king that he was prepared to stand trial and take whatever sentence was passed, but that he could no longer stand being ostracized.
33 So Joab went 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. Then the king kissed Absalom.
Joab came to David and informed him of the words of Absalom, David’s resistance seems to have crumbled, and he called for Absalom to come to him. And when Absalom came to him and bowed himself on his face to the ground before him, David received him with a royal kiss of reconciliation and forgiveness. It appeared that all was set fair for the future for both parties.
We will learn that this result will not happen. For with all his meddling the seeds of hatred between Absalom toward his dad David had festered and we will learn shortly how quickly Absalom will set another fire in creating a revolt to kill his dad and take by force the kingdom. Truly, meddling makes matter more miserable.
