2 Samuel 14:23
So Joab got up, went to Geshur, and brought Absalom to Jerusalem.
So Joab got up
The phrase "Joab got up" indicates a decisive action taken by Joab, the commander of King David's army. In Hebrew, the verb "got up" (קוּם, qum) often signifies rising to take action or initiative. Joab's actions here are not merely physical but also strategic, as he seeks to reconcile Absalom with his father, King David. This reflects Joab's influential role in the kingdom and his understanding of the political and familial dynamics at play. His initiative underscores the importance of reconciliation and the lengths to which one might go to restore broken relationships.

went to Geshur
Geshur was a small Aramean kingdom located northeast of the Sea of Galilee. The historical and geographical context of Geshur is significant because it was the maternal homeland of Absalom's mother, Maacah, making it a place of refuge for Absalom after he fled from Jerusalem. Joab's journey to Geshur highlights the interconnectedness of the ancient Near Eastern political landscape, where familial ties often influenced political alliances and decisions. This journey also underscores the theme of exile and return, a recurring motif in the biblical narrative.

and brought Absalom back
The act of bringing Absalom back is laden with implications of forgiveness and restoration. The Hebrew verb used here (שׁוּב, shuv) often conveys the idea of returning or restoring. Joab's role in facilitating Absalom's return to Jerusalem is pivotal, as it sets the stage for the unfolding drama between Absalom and David. This action can be seen as a foreshadowing of the eventual reconciliation and the complexities of familial forgiveness. It also reflects the biblical theme of redemption and the hope of restoring broken relationships.

to Jerusalem
Jerusalem, the city of David, holds profound theological and historical significance. It is not only the political capital but also the spiritual heart of Israel. Absalom's return to Jerusalem symbolizes a potential restoration to his rightful place within the royal family and the community of God's people. The city's mention here serves as a reminder of God's covenant with David and the centrality of Jerusalem in the unfolding plan of salvation history. It is a place where divine purposes are often revealed and fulfilled, making Absalom's return a moment of both political and spiritual significance.

Persons / Places / Events
1. Joab
The commander of King David's army and a key figure in David's reign. He is known for his military prowess and political acumen. In this passage, Joab acts as a mediator to bring Absalom back to Jerusalem.

2. Absalom
The son of King David, known for his handsome appearance and rebellious nature. He had fled to Geshur after killing his brother Amnon and stayed there for three years.

3. Geshur
A small Aramean kingdom located northeast of the Sea of Galilee. It was ruled by Talmai, Absalom's maternal grandfather. Absalom took refuge here after fleeing from Jerusalem.

4. Jerusalem
The capital city of Israel and the political and spiritual center of the nation. It is where King David's throne is established and where Absalom is brought back to.

5. Reconciliation
The event of bringing Absalom back to Jerusalem signifies a step towards reconciliation between him and his father, King David, although it is fraught with tension and unresolved issues.
Teaching Points
The Complexity of Reconciliation
Reconciliation is not merely a physical return but requires addressing underlying issues. Joab's actions brought Absalom back, but the heart issues remained unresolved, leading to future conflict.

The Role of Mediators
Joab's role as a mediator highlights the importance of wise and discerning individuals who can facilitate reconciliation. However, mediators must also ensure that true healing and forgiveness occur.

The Consequences of Unresolved Sin
Absalom's return to Jerusalem without true repentance or resolution of past sins foreshadows future rebellion. Unresolved sin can lead to greater conflict and division.

The Importance of Forgiveness
David's partial forgiveness of Absalom serves as a cautionary tale. True forgiveness involves both justice and mercy, and it is essential for genuine reconciliation.

God's Sovereignty in Human Affairs
Despite human failures and complex relationships, God's sovereign plan continues to unfold. Believers can trust in God's ultimate justice and mercy.
Bible Study Questions
1. What motivated Joab to bring Absalom back to Jerusalem, and what does this reveal about his character and intentions?

2. How does the account of Absalom's return to Jerusalem illustrate the challenges of reconciliation in our own relationships?

3. In what ways can we act as mediators in conflicts within our families or communities, and what biblical principles should guide us?

4. How does the unresolved tension between David and Absalom serve as a warning for dealing with sin and forgiveness in our lives?

5. Reflect on a time when you experienced reconciliation. How did it compare to the reconciliation (or lack thereof) between David and Absalom, and what lessons can you draw from it?
Connections to Other Scriptures
2 Samuel 13
Provides the background of Absalom's exile, detailing the events leading to his flight to Geshur after avenging his sister Tamar by killing Amnon.

2 Samuel 15
Describes Absalom's eventual rebellion against David, highlighting the incomplete reconciliation and underlying tensions that were not addressed upon his return.

Luke 15:11-32
The Parable of the Prodigal Son, which also deals with themes of estrangement and reconciliation within a family, offering a contrast in the approach to forgiveness and restoration.
The Woman of TekoahB. Dale
People
Absalom, Joab, Tamar, Zeruiah
Places
Geshur, Jerusalem, Tekoa
Topics
Absalom, Ab'salom, Bringeth, Geshur, Got, Jerusalem, Joab, Jo'ab, Riseth
Dictionary of Bible Themes
2 Samuel 14:1-24

     6682   mediation

2 Samuel 14:1-33

     6684   mediator

2 Samuel 14:23-24

     7240   Jerusalem, history

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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