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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
2 Samuel 14:11 captures a pivotal moment in Joab's calculated strategy to bring Absalom back from exile. Through the cunning intercession of a wise woman from Tekoah, King David is skillfully persuaded to issue a solemn, divinely-backed oath guaranteeing the protection of her fabricated son from the "revengers of blood." This powerful promise, extracted under the guise of an urgent plea for justice and mercy, is designed to establish a precedent and reveal David's compassionate heart, setting the stage for the woman to pivot her plea towards the king's own estranged son, Absalom.
CONTEXT
Literary Context: This verse is intricately woven into the narrative of 2 Samuel 14, following Absalom's flight to Geshur after his premeditated murder of Amnon, his half-brother (2 Samuel 13:37-38). Despite the gravity of Amnon's death, David harbored a deep and persistent longing for Absalom, his son. Recognizing both this paternal ache and the political imperative of Absalom's return, Joab, David's shrewd military commander, orchestrates an elaborate deception. He dispatches a "wise woman" from Tekoah, instructing her to present a feigned personal tragedy: a story of two sons, one killing the other, and the family demanding the life of the surviving son as a "revenger of blood." The woman's impassioned plea in 2 Samuel 14:11 represents the climax of this fabricated distress, strategically crafted to elicit a royal oath of protection for her "son." This oath is intended to create a legal and moral precedent that she can then skillfully apply directly to David's own unresolved dilemma concerning Absalom. The verse powerfully showcases the woman's rhetorical prowess and David's susceptible, compassionate heart.
Historical & Cultural Context: The concept of the "revenger of blood" (Hebrew: go'el haddam) is absolutely central to comprehending the cultural and legal backdrop of this verse. In ancient Israel, this was a kinsman's deeply ingrained legal and religious duty to avenge the death of a murdered relative, particularly in cases of intentional homicide, as explicitly stipulated in Mosaic Law (e.g., Numbers 35:19). To mitigate uncontrolled blood feuds and provide due process, Cities of Refuge were established to protect those who committed unintentional manslaughter from the go'el haddam (Deuteronomy 19:4-6). The woman's narrative ingeniously invokes this deeply rooted cultural and legal framework, presenting David with a profound moral and legal quandary: whether to uphold strict legal retribution or to exercise his royal prerogative to extend mercy. Furthermore, oaths sworn "As the LORD liveth" were considered profoundly binding in ancient Israelite society, invoking God as the ultimate witness and guarantor of the promise. A king's oath, especially one invoking the divine name, carried immense weight and was considered irrevocable, thereby underscoring the profound gravity of David's declaration in this verse.
Key Themes: This verse powerfully contributes to several overarching themes within 2 Samuel and the broader Old Testament narrative. It vividly highlights the tension between divine justice and royal mercy, as David is confronted with a situation demanding a choice between strict adherence to the law of blood vengeance and the compassionate exercise of his kingly prerogative to grant protection. The power and solemnity of an oath are prominently displayed, as David's divinely-backed promise becomes a pivotal point in the narrative, demonstrating the profound weight of a king's word and the sacredness of such a vow. The theme of intercession and manipulation is also central, as the wise woman, acting as an intermediary, skillfully employs rhetoric and a fabricated narrative to influence the king's decision, revealing the complexities of human agency, strategic persuasion, and ethical ambiguity in the royal court. Finally, the phrase "not one hair of thy son fall to the earth" underscores the profound value of human life and the king's responsibility to protect it, echoing similar sentiments of divine or human protection found elsewhere in Scripture, such as 1 Samuel 14:45 where Jonathan's life is spared.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in Rhetoric and Persuasion, as the wise woman masterfully crafts her appeal to evoke David's sympathy and sense of justice. Her skillful use of Pathos is evident in her feigned distress and the urgent, desperate tone of her plea, all designed to elicit a strong emotional response from the king. The phrase "not one hair... fall to the earth" is a powerful piece of Figurative Language, specifically an idiom or hyperbole, emphasizing the absolute and complete nature of David's promised protection. There is also profound Dramatic Irony at play, as David is completely unaware that he is being manipulated, and his solemn oath, given for a fictional son, will soon be turned back on him concerning his real, estranged son, Absalom. The woman's speech also functions as a Parable or Allegory, as her fabricated story serves as a veiled representation of David's own painful situation with Absalom, subtly preparing him to apply the principle of mercy to his own family.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse probes the complex interplay between justice and mercy, a recurring theological tension woven throughout the fabric of Scripture. David, as king, is God's appointed representative on earth, tasked with upholding divine law and dispensing justice. Yet, the narrative highlights the king's capacity, and indeed God's own character, to extend mercy and grant protection even in the face of legitimate claims for retribution. David's solemn oath, invoking the Lord, underscores the sanctity of vows and the divine witness to human commitments, reflecting God's own faithfulness to His covenants. Ultimately, the scene foreshadows the divine heart for reconciliation and restoration, even when human sin has caused profound division and pain, hinting at a higher form of justice that incorporates grace and compassion.
REFLECTION AND APPLICATION
2 Samuel 14:11 offers profound insights into the weight of our words, the nature of leadership, and the complex dance between justice and mercy. David's solemn oath, "As the LORD liveth, there shall not one hair of thy son fall to the earth," serves as a powerful reminder of the gravity of our promises, particularly those made in God's name or with sincere intent. It challenges us to consider the integrity of our speech and the lasting impact of our commitments, recognizing that our words, once spoken, carry significant weight and consequences. For leaders, it highlights the immense responsibility of wielding authority, balancing the demands of law with the call for compassion and discerning when and how to extend grace. While the woman's method was manipulative, the underlying yearning for reconciliation and the preservation of life resonates deeply. We are called to discern wisdom in difficult situations, seeking God's guidance to navigate conflicts and extend grace where appropriate, always remembering that true reconciliation often requires costly sacrifice and profound humility, reflecting the very heart of God, who desires not the death of the wicked but that they turn from their ways and live.
Questions for Reflection
FAQ
What was the primary purpose of the "wise woman's" elaborate story and her appeal to King David?
Answer: The primary purpose of the wise woman's elaborate story, orchestrated by Joab, was to manipulate King David into making a solemn, divinely-backed oath of protection for a fabricated son. This oath would then serve as a crucial precedent and a moral leverage point for the woman to transition her plea to the real issue: the return of David's exiled son, Absalom. By securing David's commitment to protect a "murderer" from the "revenger of blood" in a hypothetical scenario, Joab intended to soften David's stance and pave the way for Absalom's reconciliation and return to Jerusalem, tapping into David's known longing for his son, despite Absalom's past crimes (2 Samuel 13:37-38).
What is the significance of David swearing "As the LORD liveth" in response to the woman?
Answer: David's use of the oath "As the LORD liveth" (Hebrew: ḥay Yahweh) is highly significant because it elevates his promise from a mere royal decree to a sacred, binding vow. This was a common and powerful oath formula in ancient Israel, invoking the living God as the ultimate witness and guarantor of the speaker's commitment. By swearing this oath, David placed his word under divine authority, making it virtually irrevocable. It demonstrated the profound seriousness with which he took the woman's plea and his unwavering intention to provide the promised protection, setting a precedent that the wise woman would later skillfully exploit to advocate for Absalom's return and reconciliation with his father.
CHRIST-CENTERED FULFILLMENT
The narrative of 2 Samuel 14:11, with its themes of intercession, the king's oath, and the promise of absolute protection, finds profound fulfillment and transformation in Jesus Christ. The wise woman acts as a temporary intercessor, pleading for a "son's" life, much as Christ continually intercedes for us before the Father, serving as our great High Priest who "always lives to intercede for them" (Hebrews 7:25). While David's oath, though solemn, was manipulated and ultimately proved insufficient to prevent the tragic trajectory of Absalom's life, Christ's promises are eternally true, unwavering, and unbreakable. His assurance that "not one hair of your head will perish" (Luke 21:18) or that God knows the very hairs of our head (Matthew 10:30) speaks to a divine, comprehensive, and unfailing providential protection that far surpasses any human king's guarantee. Jesus, the ultimate King, not only promises protection but is our protection, having disarmed the spiritual "revengers of blood"—sin and death—through His own perfect sacrifice on the cross. He is the Lamb of God who "takes away the sin of the world" (John 1:29), offering true reconciliation with God and eternal life where no harm can ultimately touch those who are in Him, for no one can snatch them out of His hand (John 10:28). Thus, the longing for mercy and the hope for restoration, glimpsed imperfectly in this Old Testament account, are fully realized and perfected in the person and redemptive work of Jesus Christ.