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Commentary on 2 Samuel 14 verses 1–20
Here is, I. Joab's design to get Absalom recalled out of banishment, his crime pardoned, and his attainder reversed, Sa2 14:1. Joab made himself very busy in this affair. 1. As a courtier that was studious, by all ways possible, to ingratiate himself with his prince and improve his interest in his favour: He perceived that the king's heart was towards Absalom, and that, the heat of his displeasure being over, he still retained his old affection for him, and only wanted a friend to court him to be reconciled, and to contrive for him how he might do it without impeaching the honour of his justice. Joab, finding how David stood affected, undertook this good office. 2. As a friend to Absalom, for whom perhaps he had a particular kindness, whom at least he looked upon as the rising sun, to whom it was his interest to recommend himself. He plainly foresaw that his father would at length be reconciled to him, and therefore thought he should make both his friends if he were instrumental to bring it about. 3. As a statesman, and one concerned for the public welfare. He knew how much Absalom was the darling of the people, and, if David should die while he was in banishment, it might occasion a civil war between those that were for him and those that were against him; for it is probable that though all Israel loved his person, yet they were much divided upon his case. 4. As one who was himself a delinquent, by the murder of Abner. He was conscious to himself of the guilt of blood, and that he was himself obnoxious to public justice, and therefore whatever favour he could procure to be shown to Absalom would corroborate his reprieve.
II. His contrivance to do it by laying somewhat of a parallel case before the king, which was done so dexterously by the person he employed that the king took it for a real case, and gave judgment upon it, as he had done upon Nathan's parable; and, the judgment being in favour of the criminal, the manager might, by that, discover his sentiments so far as to venture upon the application of it, and to show that it was the case of his own family, which, it is probable, she was instructed not to proceed to if the king's judgment upon her case should be severe.
1.The person he employed is not named, but she is said to be a woman of Tekoah, one whom he knew to be fit for such an undertaking: and it was requisite that the scene should be laid at a distance, that David might not think it strange that he had not heard of the case before. It is said, She was a wise woman, one that had a quicker wit and a readier tongue than most of her neighbours, Sa2 14:2. The truth of the story would be the less suspected when it came, as was supposed, from the person's own mouth.
2.The character she put on was that of a disconsolate widow, Sa2 14:2. Joab knew such a one would have an easy access to the king, who was always ready to comfort the mourners, especially the mourning widows, having himself mentioned it among the titles of God's honour that he is a Judge of the widows, Psa 68:5. God's ear, no doubt, is more open to the cries of the afflicted, and his heart too, than that of the most merciful princes on earth can be.
3.It was a case of compassion which she had to represent to the king, and a case in which she could have no relief but from the chancery in the royal breast, the law (and consequently the judgment of all the inferior courts) being against her. She tells the king that she had buried her husband (Sa2 14:5), - that she had two sons that were the support and comfort of her widowed state, - that these two (as young men are apt to do) fell out and fought, and one of them unhappily killed the other (Sa2 14:6), - that, for her part, she was desirous to protect the manslayer (for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? Gen 27:45), but though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger of blood, yet the other relations insisted upon it that the surviving brother should be put to death according to law, not out of any affection either to justice or to the memory of the slain brother, but that, by destroying the heir (which they had the impudence to own was the thing they aimed at), the inheritance might be theirs: and thus they would cut off, (1.) Her comfort: "They shall quench my coal, deprive me of the only support of my old age, and put a period to all my joy in this world, which is reduced to this one coal." (2.) Her husband's memory: "His family will be quite extinct, and they will leave him neither name nor remainder," Sa2 14:7.
4.The king promised her his favour and a protection for her son. Observe how she improved the king's compassionate concessions. (1.) Upon the representation of her case he promised to consider of it and to give orders about it, Sa2 14:8. This was encouraging, that he did not dismiss her petition with "Currat lex - Let the law take its course; blood calls for blood, and let it have what it calls for:" but he will take time to enquire whether the allegations of her petition be true. (2.) The woman was not content with this, but begged that he would immediately give judgment in her favour; and if the matter of fact were not as she represented it, and consequently a wrong judgment given upon it, let her bear the blame, and free the king and his throne from guilt, Sa2 14:9. Yet her saying this would not acquit the king if he should pass sentence without taking due cognizance of the case. (3.) Being thus pressed, he made a further promise that she should not be injured nor insulted by her adversaries, but he would protect her from all molestation, Sa2 14:10. Magistrates ought to be the patrons of oppressed widows. (4.) Yet this does not content her, unless she can get her son's pardon, and protection for him too. Parents are not easy, unless their children be safe, safe for both worlds: "Let not the avenger of blood destroy my son (Sa2 14:11), for I am undone if I lose him; as good take my life as his. Therefore let the king remember the Lord thy God," that is, [1.] "Let him confirm this merciful sentence with an oath, making mention of the Lord our God, by way of appeal to him, that the sentence may be indisputable and irreversible; and then I shall be easy." See Heb 6:17, Heb 6:18. [2.] "Let him consider what good reason there is for this merciful sentence, and then he himself will be confirmed in it. Remember how gracious and merciful the Lord thy God is, how he bears long with sinners and does not deal with them according to their deserts, but is ready to forgive. Remember how the Lord thy God spared Cain, who slew his brother, and protected him from the avengers of blood, Gen 4:15. Remember how the Lord thy God forgave thee the blood of Uriah, and let the king, that has found mercy, show mercy." Note, Nothing is more proper, nor more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God. (5.) This importunate widow, by pressing the matter thus closely, obtains at last a full pardon for her son, ratified with an oath as she desired: As the Lord liveth, there shall not one hair of thy son fall to the earth, that is, "I will undertake he shall come to no damage upon this account." The Son of David has assured all that put themselves under his protection that, though they should be put to death for his sake, not a hair of their head shall perish (Luk 21:16-18), though they should lose for him, they shall not lose by him. Whether David did well this to undertake the protection of a murderer, whom the cities of refuge would not protect, I cannot say. But, as the matter of fact appeared to him, there was not only great reason for compassion to the mother, but room enough for a favourable judgment concerning the son: he had slain his brother, but he hated him not in time past; it was upon a sudden provocation, and, for aught that appeared, it might be done in his own defence. He pleaded not this himself, but the judge must be of counsel for the prisoner; and therefore, Let mercy at this time rejoice against judgment.
5.The case being thus adjudged in favour of her son, it is now time to apply it to the king's son, Absalom. The mask here begins to be thrown off, and another scene opened. The king is surprised, but not at all displeased, to find his humble petitioner, of a sudden, become his reprover, his privy-counsellor, an advocate for the prince his son, and the mouth of the people, undertaking to represent to him their sentiments. She begs his pardon, and his patience, for what she had further to say (Sa2 14:12), and has leave to say it, the king being very well pleased with her wit and humour. (1.) She supposes Absalom's case to be, in effect, the same with that which she had put as her son's; and therefore, if the king would protect her son, though he had slain his brother, much more ought he to protect his own, and to fetch home his banished, Sa2 14:13. Mutato nomine, de te fabula narratur - Change but the name, to you the tale belongs. She names not Absalom, nor needed she to name him. David longed so much after him, and had him so much in his thoughts, that he was soon aware whom she meant by his banished. And in those two words were two arguments which the king's tender spirit felt the force of: "He is banished, and has for three years undergone the disgrace and terror, and all the inconveniences, of banishment. Sufficient to such a one is this punishment. But he is thy banished, thy own son, a piece of thyself, thy dear son, whom thou lovest." It is true, Absalom's case differed very much from that which she had put. Absalom did not slay his brother upon a hasty passion, but maliciously, and upon an old grudge; not in the field, where there were no witnesses, but at table, before all his guests. Absalom was not an only son, as hers was; David had many more, and one lately born, more likely to be his successor than Absalom, for he was called Jedidiah, because God loved him. But David was himself too well affected to the cause to be critical in his remarks upon the disparity of the cases, and was more desirous than she could be to bring that favourable judgment to his own son which he had given concerning hers. (2.) She reasons upon it with the king, to persuade him to recall Absalom out of banishment, give him his pardon, and take him into his favour again. [1.] She pleads the interest which the people of Israel had in him. "What is done against him is done against the people of God, who have their eye upon him as heir of the crown, at least have their eye upon the house of David in general, with which the covenant is made, and which therefore they cannot tamely see the diminution and decay of by the fall of so many of its branches in the flower of their age. Therefore the king speaks as one that is faulty, for he will provide that my husband's name and memory be not cut off, and yet takes no care though his own be in danger, which is of more value and importance than ten thousand of ours." [2.] She pleads man's mortality (Sa2 14:14): "We must needs die. Death is appointed for us; we cannot avoid the thing itself, nor defer it till another time. We are all under a fatal necessity of dying; and, when we are dead, we are past recall, as water spilt upon the ground; nay, even while we are alive, we are so, we have lost our immortality, past retrieve. Amnon must have died, some time, if Absalom had not killed him; and, if Absalom be now put to death for killing him, that will not bring him to life again." This was poor reasoning, and would serve against the punishment of any murderer: but, it should seem, Amnon was a man little regarded by the people and his death little lamented, and it was generally thought hard that so dear a life as Absalom's should go for one so little valued as Amnon's. [3.] She pleads God's mercy and his clemency towards poor guilty sinners: "God does not take away the soul, or life, but devises means that his banished, his children that have offended him, and are obnoxious to his justice, as Absalom is to thine, be not for ever expelled from him," Sa2 14:14. Here are two great instances of the mercy of God to sinners, properly urged as reasons for showing mercy: - First, The patience he exercises towards them. His law is broken, yet he does not immediately take away the life of those that break it, does not strike sinners dead, as justly he might, in the act of sin, but bears with them, and waits to be gracious. God's vengeance had suffered Absalom to live; why then should not David's justice suffer him? Secondly, The provision he has made for their restoration to his favour, that though by sin they have banished themselves from him, yet they might not be expelled, or cast off, for ever. Atonement might be made for sinners by sacrifice. Lepers, and others ceremonially unclean, were banished, but provision was made for their cleansing, that, though for a time excluded, they might not be finally expelled. The state of sinners is a state of banishment from God. Poor banished sinners are likely to be for ever expelled from God if some course be not taken to prevent it. It is against the mind of God that they should be so, for he is not willing that any should perish. Infinite wisdom has devised proper means to prevent it; so that it is the sinners' own fault if they be cast off. This instance of God's good-will toward us all should incline us to be merciful and compassionate one towards another, Mat 18:32, Mat 18:33.
6.She concludes her address with high compliments to the king, and strong expressions of her assurance that he would do what was just and kind both in the one case and in the other (Sa2 14:15-17); for, as if the case had been real, still she pleads for herself and her son, yet meaning Absalom. (1.) She would not have troubled the king thus but that the people made her afraid. Understanding it of her own case, all her neighbours made her apprehensive of the ruin she and her son were upon the brink of, from the avengers of blood, the terror of which made her thus bold in her application to the king himself. Understanding it of Absalom's case, she gives the king to understand, what he did not know before, that the nation was disgusted at his severity towards Absalom to such a degree that she was really afraid it would occasion a general mutiny or insurrection, for the preventing of which great mischief she ventured to speak to the king himself. The fright she was in must excuse her rudeness. (2.) She applied to him with a great confidence in his wisdom and clemency: "I said, I will speak to the king myself, and ask nobody to speak for me; for the king will hear reason, even from so mean a creature as I am, will hear the cries of the oppressed, and will not suffer the poorest of his subjects to be destroyed out of the inheritance of God," that is, "driven out of the land of Israel, to seek for shelter among the uncircumcised, as Absalom is, whose case is so much the worse, that, being shut out of the inheritance of God, he wants God's law and ordinances, which might help to bring him to repentance, and is in danger of being infected with the idolatry of the heathen among whom he sojourns, and of bringing home the infection." To engage the king to grant her request, she expressed a confident hope that his answer would be comfortable, and such as angels bring (as bishop Patrick explains it), who are messengers of divine mercy. What this woman says by way of compliment the prophet says by way of promise (Zac 12:8), that, when the weak shall be as David, the house of David shall be as the angel of the Lord. "And, in order to this, the Lord thy God will be with thee, to assist thee in this and every judgment thou givest." Great expectations are great engagements, especially to persons of honour, to do their utmost not to disappoint those that depend upon them.
7.The hand of Joab is suspected by the king, and acknowledged by the woman, to be in all this, Sa2 14:18-20. (1.) The king soon suspected it. For he could not think that such a woman as this would appeal to him, in a matter of such moment, of her own accord; and he knew none so likely to set her on as Joab, who was a politic man and a friend of Absalom. (2.) The woman very honestly owned it: "Thy servant Joab bade me. If it be well done, let him have the thanks; if ill, let him bear the blame." Though she found it very agreeable to the king, yet she would not take the praise of it to herself, but speaks the truth as it was, and gives us an example to do likewise, and never to tell a lie for the concealing of a well-managed scheme. Dare to be true; nothing can need a lie.
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SUMMARY
Second Samuel 14:10 marks a pivotal moment in Joab's intricate scheme to facilitate Absalom's return from exile. Following the "wise woman of Tekoah's" allegorical plea, King David unequivocally reiterates and strengthens his earlier promise of protection for her hypothetical son. This verse powerfully underscores David's supreme royal authority, his steadfast commitment to his pronouncements, and his indispensable role as the ultimate guarantor of justice and safety within his realm, thereby meticulously preparing the narrative for the unveiling of the parable's true purpose regarding Absalom's reconciliation.
CONTEXT
Literary Context: This verse is intricately woven into the broader narrative of 2 Samuel 14, detailing Joab's cunning strategy to reconcile King David with his estranged son, Absalom. Absalom had fled to Geshur after orchestrating the murder of his half-brother Amnon, who had raped his sister Tamar, as recounted in 2 Samuel 13:28-38. Despite the gravity of Absalom's crime, David, though grieving, harbored a deep longing for his son's return, a sentiment highlighted in 2 Samuel 13:39. Recognizing this paternal yearning, Joab shrewdly dispatches a "wise woman from Tekoah" (2 Samuel 14:2) to present a fabricated legal dilemma to David. Her narrative involves a widow whose two sons fought, resulting in one killing the other, with the family then demanding the surviving son for execution, which would leave the widow without an heir. David, moved by her poignant appeal, initially pledges protection for the son in 2 Samuel 14:8-9. Verse 10 solidifies this promise, assuring the woman that any challenge to his royal protection will be met with his direct and decisive intervention. The entire scenario is a thinly veiled appeal for David to extend mercy and allow Absalom to return to Jerusalem, a connection the woman explicitly reveals in 2 Samuel 14:11-20.
Historical & Cultural Context: In ancient Israel and across the broader Ancient Near East, the king served as the ultimate judicial authority and the paramount protector of his subjects. His pronouncements were considered law, and his decrees carried absolute, binding authority. This cultural reality profoundly illuminates David's emphatic declaration in 2 Samuel 14:10. The institution of the "avenger of blood" (Hebrew: go'el haddam) was a deeply entrenched legal and social custom, obligating the closest male relative to avenge a murder, often through the execution of the killer. However, this customary law was sometimes mitigated by the existence of cities of refuge, which provided asylum for those who had committed unintentional homicide. The wise woman's plea masterfully navigates this tension, appealing to the king's higher, discretionary authority to override customary law for the vital purpose of preserving a family line, a paramount concern in a patriarchal society where lineage and inheritance were foundational. The strategic use of a "wise woman" also reflects a cultural practice where certain individuals, often women, were highly respected for their sagacity, rhetorical skill, and ability to mediate or present complex cases, frequently employing parables or riddles to convey difficult truths or influence powerful figures.
Key Themes: This verse significantly contributes to several overarching themes present within 2 Samuel and the broader Old Testament narrative. Firstly, it powerfully highlights Royal Authority and Protection, emphasizing the king's ultimate power to dispense justice, provide sanctuary, and ensure the inviolability of his word—a reflection, albeit imperfect, of God's own sovereign rule and faithfulness. David's declaration in this verse is final and absolute, demonstrating the binding nature of a monarch's decree. Secondly, the theme of Intercession and Advocacy is prominently displayed, as the wise woman skillfully pleads a case designed to evoke the king's compassion, underscoring the vital importance of speaking on behalf of the vulnerable or those in need of mercy. This act of intercession, though initiated through Joab's manipulation, mirrors the prophetic and priestly roles of mediating between God and His people. Thirdly, the inherent tension between Justice and Mercy is central, as David grapples with the demands of the law (Absalom's deserved punishment for murder) versus his profound personal desire for reconciliation and the preservation of his family line. This dilemma foreshadows the complex theological question of how God balances His perfect justice with His boundless mercy, a tension ultimately resolved in the person and work of Jesus Christ. Finally, the narrative subtly explores the theme of Manipulation and Deception employed for a perceived greater good, raising profound questions about the ethics of Joab's elaborate strategy, even when driven by a desire to restore family unity and stability to the kingdom.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse, though concise, is rich with Dramatic Irony, as King David, in his emphatic pronouncement of protection for a hypothetical son, is unknowingly establishing a precedent that will directly apply to his own exiled son, Absalom. The audience, privy to Joab's manipulation and the true intent behind the wise woman's carefully constructed parable, perceives the profound irony in David's absolute promise of protection, which he will soon be compelled to extend to his own rebellious son. There is also a strong element of Foreshadowing, as David's firm commitment to protecting the "son" of the parable directly foreshadows his eventual, albeit complex and reluctant, decision to allow Absalom's return to Jerusalem. The very act of declaring such comprehensive protection serves as a symbolic precursor to the reconciliation he will soon be persuaded to enact. Furthermore, the entire narrative, culminating in this verse, relies heavily on Rhetoric and Persuasion, as the wise woman's skillful use of a relatable, emotionally charged parable is meticulously designed to elicit a specific, desired response from the king, powerfully showcasing the influence of narrative and strategic communication on authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
King David's emphatic declaration of protection in 2 Samuel 14:10, though part of a human scheme and exercised by a flawed earthly king, resonates with profound theological truths about God's own character and sovereignty. Just as David, as king, pledges unwavering protection and stands as the ultimate guarantor of his word, so too does God, the ultimate King of the universe, offer absolute and eternal security to His people. David's authority, while significant, was limited and temporal; God's authority is infinite, eternal, and perfect. This verse, therefore, serves as a human analogy, albeit imperfect, of divine faithfulness and the unshakeable nature of God's promises. When God declares protection or makes a covenant, His word is final, and no one can successfully challenge His decree or snatch His beloved out of His hand.
REFLECTION AND APPLICATION
David's resolute promise in 2 Samuel 14:10 offers a powerful lens through which to consider the nature of authority, commitment, and divine protection. In a world often characterized by shifting allegiances, broken promises, and uncertain futures, David's unwavering word, even in a scenario orchestrated by manipulation, stands out as a testament to the weight of a king's decree. It challenges us to consider the integrity and impact of our own words and commitments, particularly when we are in positions of leadership, influence, or trust. More profoundly, this passage invites us to reflect on the ultimate and unfailing protection offered by our sovereign God. If an earthly king's word could offer such security, how much more can we trust in the unfailing promises of the King of Kings, whose authority is absolute and whose love is eternal? When we face threats, accusations, spiritual battles, or the uncertainties of life, this verse reminds us that we are under the ultimate authority and unwavering care of God, who declares, "he shall not touch thee any more" to those who seek refuge in Him. It encourages us to bring our fears, vulnerabilities, and challenges directly to Him, trusting that His intervention is absolute and His protection complete, providing an unshakeable foundation for our faith and peace.
Questions for Reflection
FAQ
What was Joab's ultimate goal in sending the wise woman to King David?
Answer: Joab's primary and overarching goal in orchestrating the wise woman's visit to King David was to skillfully manipulate the king into allowing his exiled son, Absalom, to return to Jerusalem. Absalom had been in exile for three years in Geshur after murdering his half-brother Amnon, as detailed in 2 Samuel 13:37-38. Joab, being a shrewd military commander and close advisor to David, understood the king's deep paternal longing for Absalom, yet also perceived David's reluctance or inability to act directly to reconcile with his son due to the severity of Absalom's crime. By creating a hypothetical legal scenario that mirrored David's own family situation (a son who killed a brother, facing retribution), Joab aimed to elicit David's protective instinct and commitment to justice and mercy. This commitment, once declared for the 'wise woman's son', could then be subtly redirected to Absalom's plight, allowing David to extend mercy to Absalom without appearing to compromise his royal justice directly, as it would be a response to a 'general' principle he had just affirmed.
CHRIST-CENTERED FULFILLMENT
While King David's authority and promise of protection in 2 Samuel 14:10 demonstrate the power of a human king, they ultimately serve as a profound foreshadowing of the perfect and unwavering authority of Jesus Christ, the true King of Kings. David's word, though weighty and binding for his earthly kingdom, was temporal and part of a manipulative scheme; Christ's word, in contrast, is eternal, truth itself, and the very foundation of creation, as majestically declared in John 1:1-3. David offered protection from earthly harm and legal retribution within his limited sphere; Jesus, however, offers salvation from eternal death and the ultimate, unbreakable security for all who believe in Him, promising unequivocally that no one can snatch them out of His hand (John 10:28-29). Just as David was moved to consider the return of an exiled son, so Christ, our ultimate High Priest, continually intercedes for us, bringing us back from spiritual exile into an eternal, reconciled fellowship with God, a profound truth beautifully articulated in Hebrews 7:25. He is the King who not only speaks a word of protection but is the very embodiment of that protection, having conquered sin and death through His own atoning sacrifice (Romans 8:34), thereby offering true reconciliation, eternal life, and an unshakeable refuge to all who come to Him, fulfilling the deepest longing for return and restoration that the human heart experiences.