2 Samuel 14:31
Then Joab came to Absalom's house and demanded, "Why did your servants set my field on fire?"
Then Joab arose
The phrase "Then Joab arose" indicates a decisive action taken by Joab, a key military commander under King David. The Hebrew root for "arose" is קוּם (qum), which often signifies rising up with purpose or intent. Joab's rising is not merely physical but also symbolic of his readiness to confront a situation that demands his attention. Historically, Joab is known for his loyalty to David, yet he is also a man of action, often taking matters into his own hands. This moment reflects his proactive nature and his role as a mediator in the complex dynamics of David's court.

came to Absalom’s house
The act of coming to "Absalom’s house" signifies a direct approach to conflict resolution. Absalom, David's son, is a central figure in the narrative, known for his ambition and eventual rebellion against his father. The Hebrew word for "house" is בַּיִת (bayit), which can mean both a physical dwelling and a household or family. This visit is not just to a location but to the heart of familial and political tension. Joab's visit underscores the personal and political stakes involved, as Absalom's actions have broader implications for the kingdom.

and demanded
The word "demanded" conveys a sense of urgency and authority. The Hebrew root שָׁאַל (sha'al) can mean to ask, inquire, or demand, depending on the context. Joab's demand is not a mere question but an assertion of his authority and a call for accountability. This reflects the hierarchical nature of ancient Near Eastern societies, where social order and respect for authority were paramount. Joab's demand highlights his position and the seriousness of the situation.

Why have your servants set my field on fire?
This question reveals the immediate cause of Joab's visit: the burning of his field by Absalom's servants. The act of setting a field on fire is both a literal and symbolic gesture. In the agrarian society of ancient Israel, fields were vital for sustenance and economic stability. The Hebrew word for "field" is שָׂדֶה (sadeh), representing not just land but livelihood. The fire symbolizes destruction and a breach of peace, reflecting Absalom's desperation to gain Joab's attention. This act of arson is a turning point, illustrating the lengths to which Absalom will go to assert his presence and influence. The historical context of land disputes and the significance of agriculture in biblical times add depth to this confrontation, emphasizing the gravity of Absalom's actions and the ensuing conflict.

Persons / Places / Events
1. Joab
The commander of King David's army and a key political figure in David's reign. He is known for his military prowess and his sometimes ruthless methods.

2. Absalom
The son of King David, known for his rebellion against his father. He is a complex character, driven by ambition and a desire for justice for his sister Tamar.

3. Absalom’s House
The location where the confrontation between Joab and Absalom takes place. It signifies Absalom's status and his separation from the king's court.

4. Joab’s Field
The field that Absalom's servants set on fire to get Joab's attention. This act of arson is a pivotal moment that forces Joab to engage with Absalom.

5. The Fire
Represents Absalom's desperation and his willingness to use extreme measures to achieve his goals. It is a turning point in the account, leading to Joab's intervention.
Teaching Points
Desperation Leads to Destructive Actions
Absalom's decision to set Joab's field on fire illustrates how desperation can lead to destructive and sinful actions. Believers should seek God's guidance in times of desperation rather than resorting to harmful measures.

The Importance of Communication
Absalom's drastic action underscores the breakdown in communication between him and Joab. Effective communication is crucial in resolving conflicts and should be pursued before resorting to extreme measures.

Consequences of Sinful Actions
Absalom's actions have far-reaching consequences, not only for himself but for the entire kingdom. This serves as a reminder that our actions, especially sinful ones, can have unintended and widespread effects.

Seeking Reconciliation
The account encourages believers to seek reconciliation and restoration in relationships, as Absalom ultimately desired to be reconciled with his father, David.
Bible Study Questions
1. What motivated Absalom to set Joab's field on fire, and what does this reveal about his character and state of mind?

2. How does the breakdown in communication between Joab and Absalom reflect challenges we face in our own relationships today?

3. In what ways can we ensure that our actions, especially in times of desperation, align with God's will rather than our own desires?

4. How does the principle of sowing and reaping, as seen in Galatians 6:7, apply to the actions and consequences faced by Absalom?

5. What steps can we take to seek reconciliation in our relationships, following the example of Absalom's desire to be reconciled with David?
Connections to Other Scriptures
2 Samuel 13-15
Provides context for Absalom's actions, including his estrangement from David and his eventual rebellion.

Proverbs 6:27-28
Offers wisdom on the consequences of reckless actions, akin to Absalom's decision to set the field on fire.

Galatians 6:7
Relates to the principle of sowing and reaping, highlighting the consequences of Absalom's actions.
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, Allotment, Burned, Field, Fire, Joab, Jo'ab, Portion, Riseth, Servants, 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

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