2 Samuel 14:32
"Look," said Absalom, "I sent for you and said, 'Come here. I want to send you to the king to ask: Why have I come back from Geshur? It would be better for me if I were still there.' So now, let me see the king's face, and if there is iniquity in me, let him kill me."
Look, said Absalom
The word "Look" here is a call for attention, a plea for understanding and recognition. Absalom, the son of King David, is seeking to be heard. In Hebrew, the word often translated as "look" or "behold" is "הִנֵּה" (hinneh), which is used to draw attention to something important. Absalom's use of this word indicates his desperation and urgency. He is not merely speaking; he is demanding to be noticed, reflecting his frustration and the gravity of his situation.

I sent word to you
This phrase indicates Absalom's proactive attempt to communicate. The Hebrew root for "sent" is "שָׁלַח" (shalach), which means to send or dispatch. Absalom is taking initiative, trying to bridge the gap between himself and his father, King David. This action underscores his desire for reconciliation and resolution, highlighting the strained relationship between father and son.

Come here so I can send you to the king
Absalom is orchestrating a meeting with King David through an intermediary. The phrase "come here" suggests a summons, an invitation to participate in a crucial mission. The historical context reveals the complexities of royal communication and the protocols involved in approaching a king. Absalom's strategy reflects his understanding of courtly procedures and his determination to address his grievances.

to ask, 'Why have I come from Geshur?
Absalom questions the purpose of his return from Geshur, a place of refuge after he fled following the murder of his brother Amnon. The rhetorical question "Why have I come" reveals his inner turmoil and sense of injustice. Geshur, a region northeast of the Sea of Galilee, was ruled by Absalom's maternal grandfather, providing him a safe haven. His return to Jerusalem was supposed to signify reconciliation, yet he remains isolated, prompting this poignant inquiry.

It would be better for me if I were still there!
This expression of regret highlights Absalom's disillusionment. The phrase "better for me" suggests a comparison between his current state and his past refuge. Absalom's lamentation reflects his perception of being trapped in a liminal space—neither fully accepted nor entirely rejected. His words echo the biblical theme of exile and the longing for a place of belonging and peace.

Now then, I want to see the king's face
Absalom's desire to "see the king's face" is a plea for personal audience and reconciliation. In ancient Near Eastern culture, seeing the king's face was a sign of favor and acceptance. The Hebrew word for "face" is "פָּנִים" (panim), often associated with presence and relational intimacy. Absalom's request underscores his yearning for restoration of his relationship with his father, King David.

and if there is any guilt in me, let him put me to death
This bold statement reveals Absalom's willingness to face the consequences of his actions. The phrase "if there is any guilt" suggests a conditional acceptance of responsibility. Absalom is prepared to submit to judgment, reflecting a complex mix of defiance and vulnerability. His words echo the biblical principle of justice and accountability, emphasizing the gravity of sin and the need for atonement.

Persons / Places / Events
1. Absalom
The third son of King David, known for his handsome appearance and rebellious nature. He is central to this passage as he seeks reconciliation with his father, King David.

2. Joab
David's military commander and a key figure in the account. He acts as an intermediary between Absalom and King David.

3. King David
The reigning king of Israel and father of Absalom. His relationship with Absalom is strained due to past events, including Absalom's murder of his brother Amnon.

4. Geshur
A region where Absalom fled after killing Amnon. It represents a place of exile and separation from his father and the kingdom.

5. The Event of Reconciliation
This passage is part of the larger account where Absalom seeks to be reconciled with his father, King David, after being in exile.
Teaching Points
The Consequences of Sin
Absalom's actions remind us that sin can lead to separation and broken relationships. We must be mindful of our actions and their potential impact on others.

The Importance of Reconciliation
Absalom's desire to see the king's face highlights the human need for reconciliation. As Christians, we are called to seek reconciliation with others and with God.

The Role of Intermediaries
Joab's role as a mediator reflects the importance of having peacemakers in our lives who can help bridge gaps in broken relationships.

Facing Consequences with Courage
Absalom's willingness to face the king and accept the consequences of his actions is a lesson in accountability and courage.

The Father's Heart
David's eventual acceptance of Absalom mirrors God's willingness to forgive and restore us when we repent and seek His face.
Bible Study Questions
1. What can we learn from Absalom's approach to seeking reconciliation with King David, and how can we apply this in our own relationships?

2. How does the account of Absalom and David compare to the Parable of the Prodigal Son in Luke 15, and what does this teach us about forgiveness?

3. In what ways can we act as intermediaries like Joab to help others reconcile their broken relationships?

4. How does Hebrews 12:14-15 encourage us to pursue peace, and what practical steps can we take to avoid bitterness in our lives?

5. Reflect on a time when you had to face the consequences of your actions. How did you approach the situation, and what did you learn from it about accountability and courage?
Connections to Other Scriptures
2 Samuel 13
Provides the background of Absalom's exile, detailing the events leading to his estrangement from David, including the murder of Amnon.

Luke 15:11-32
The Parable of the Prodigal Son, which similarly deals with themes of estrangement and reconciliation between a father and son.

Hebrews 12:14-15
Encourages believers to pursue peace and avoid bitterness, relevant to the reconciliation theme in Absalom's account.
Restored, But Act ReformedB. Dale 2 Samuel 14:28-33
Burning the Barley Field2 Samuel 14:29-32
Compulsory MeasuresJ. Parker, D. D.2 Samuel 14:29-32
The Barley-Field on FireSpurgeon, Charles Haddon2 Samuel 14:29-32
People
Absalom, Joab, Tamar, Zeruiah
Places
Geshur, Jerusalem, Tekoa
Topics
Absalom, Ab'salom, Absalom's, Anything, Behold, Better, Death, Face, Geshur, Guilt, Guilty, Hast, Hither, Iniquity, Joab, Jo'ab, Kill, King's, Presence, Saying, Sin, Slay, Wherefore
Dictionary of Bible Themes
2 Samuel 14:1-33

     6684   mediator

2 Samuel 14:24-32

     5150   face

Library
God's Banished Ones
'God doth devise means, that His banished be not expelled from Him.' 2 SAMUEL xiv. 14. David's good-for-nothing son Absalom had brought about the murder of one of his brothers, and had fled the country. His father weakly loved the brilliant blackguard, and would fain have had him back, but was restrained by a sense of kingly duty. Joab, the astute Commander-in- chief, a devoted friend of David, saw how the land lay, and formed a plan to give the king an excuse for doing what he wished to do. So
Alexander Maclaren—Expositions of Holy Scripture

The Barley Field on Fire
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
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

Links
2 Samuel 14:32 NIV
2 Samuel 14:32 NLT
2 Samuel 14:32 ESV
2 Samuel 14:32 NASB
2 Samuel 14:32 KJV

2 Samuel 14:32 Commentaries

Bible Hub
2 Samuel 14:31
Top of Page
Top of Page