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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 14:12 serves as the pivotal turning point in Joab's meticulously crafted strategy to secure the return of David's exiled son, Absalom. Having skillfully presented a compelling, albeit fabricated, narrative that resonated with King David's sense of justice and compassion, the wise woman of Tekoah, in this critical verse, humbly yet strategically requests explicit permission to transition from her hypothetical story to the direct, sensitive matter concerning Absalom. David's immediate and concise assent, "Say on," signifies his receptiveness and openness, effectively clearing the path for the woman's direct intercession on behalf of the king's estranged son.
CONTEXT
Literary Context: This verse is intricately woven into the broader narrative of Joab's elaborate scheme to facilitate Absalom's return to Jerusalem after his three-year exile in Geshur, a consequence of his murder of Amnon, as detailed in 2 Samuel 13:37-39. In the preceding verses of 2 Samuel 14:1-11, Joab dispatches a "wise woman of Tekoah" to present a carefully constructed parable to David. Her story revolves around two sons, one killing the other, and the family's demand for the death of the surviving son, which would leave her without an heir. David, moved by her apparent plight and unaware of the underlying deception, has just rendered a judgment promising her protection and preventing further harm to her remaining "son." With David's sympathetic ear secured and his judicial authority invoked in her favor, the woman, in this verse, cautiously but purposefully transitions from the general, hypothetical scenario to the specific, personal application concerning Absalom and David's own family. This moment is the precise pivot point where the parable gives way to its true, concealed intent.
Historical & Cultural Context: In ancient Israel, the king served as the supreme judicial authority, and it was a common practice for subjects to approach him with petitions, often through intermediaries or in a highly deferential manner. The "wise woman" (חֲכָמָה - chakamah) was a recognized and respected figure in Israelite society, often possessing keen insight, rhetorical prowess, and the ability to mediate disputes or offer astute counsel, as evidenced in other biblical accounts, such as the woman of Abel Beth-Maacah in 2 Samuel 20:16-22. The strategic use of a parable or indirect speech was a common and highly effective rhetorical strategy when presenting sensitive or potentially unwelcome truths to powerful figures, allowing them to arrive at a conclusion themselves before the direct application was explicitly made. Furthermore, the strong cultural emphasis on preserving a family line and the legal tradition of avenging bloodshed (known as the go'el haddam or "avenger of blood") would have made the woman's fabricated story particularly compelling to David, tapping into deeply held societal norms and legal traditions that he was bound to uphold.
Key Themes: This verse powerfully contributes to several overarching themes within the book of 2 Samuel and the broader biblical narrative. Firstly, it highlights strategic communication and cunning, demonstrating how indirect and artful persuasion can be employed to navigate complex political and familial issues. The woman's careful preparation of David's heart, meticulously orchestrated by Joab, underscores the importance of tact, timing, and psychological insight when approaching those in positions of authority. Secondly, it showcases royal authority and mercy, as David's immediate willingness to hear and his prior judgment of protection reveal his role as a compassionate ruler open to the pleas of his subjects. This openness is crucial for the success of the woman's mission and foreshadows David's eventual exercise of mercy towards Absalom, despite the grave nature of his crime. Lastly, the verse exemplifies intercession and advocacy, as the woman acts as a shrewd and eloquent advocate, not for herself, but for Absalom, using a relatable parable to soften the ground for a much larger, personal issue of reconciliation within the royal family. This theme of intercession points forward to the universal human need for mediators in bridging divides, a concept central to the biblical story of redemption and God's plan for humanity.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage is rich with Dramatic Irony, as the audience is fully aware of Joab's elaborate scheme and the woman's true, manipulative intentions, while King David remains completely unaware, genuinely believing he is dispensing justice in a legitimate family dispute. This creates significant tension and anticipation for the moment when David will inevitably realize the deception. The entire interaction functions as an Extended Metaphor or Parable, where the woman's fabricated story serves as a carefully constructed, veiled representation of David's own painful situation with his estranged son, Absalom. Her fervent plea for the preservation of her "surviving son" powerfully Foreshadows the subsequent direct plea for Absalom's return and reconciliation. The woman herself acts as a Foil to David's emotional blindness and indecision regarding Absalom, embodying the wisdom, cunning, and strategic communication necessary to subtly manipulate the king towards a desired outcome. The Dialogue is meticulously crafted, showcasing the woman's exceptional rhetorical skill and David's open, yet ultimately unsuspecting, nature, which makes him vulnerable to her artful persuasion.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal exchange between the wise woman and King David underscores profound theological truths about intercession, the nature of divine wisdom, and the arduous yet redemptive path to reconciliation. While the woman's method involves a degree of deception, it highlights God's sovereign ability to work through imperfect human means and flawed strategies to achieve His overarching purposes, particularly in moving hearts toward restoration and healing. The woman acts as a type of intercessor, advocating for the estranged son and seeking his return to the father's presence, much as the Holy Spirit intercedes for believers with groans too deep for words, or as Christ Himself perpetually intercedes for humanity at the right hand of God. Her wisdom, though worldly in its application, points to the divine wisdom that often guides difficult conversations and brings about resolution where human efforts might fail. David's openness to hear, despite his eventual realization of the deception, reflects a divine attribute: God is always open to the pleas and prayers of His people, even when they are presented imperfectly or through circuitous routes. The deep human desire for reconciliation, evident in Joab's plan and the woman's advocacy, mirrors God's own profound initiative to reconcile a fallen humanity to Himself.
REFLECTION AND APPLICATION
The interaction in 2 Samuel 14:12 offers invaluable insights into the art of persuasion, the critical importance of thoughtful and strategic communication, and the essential qualities of discerning leadership. For those who seek to influence others, especially in sensitive matters or when advocating for reconciliation, the wise woman's approach teaches the profound value of careful preparation and respectful engagement. She did not immediately launch into her true purpose but meticulously prepared David's heart through a relatable, emotionally resonant story, demonstrating how to approach difficult topics with wisdom, tact, and a deep understanding of the listener's perspective. Her humble address and explicit request for permission exemplify the importance of respecting authority and creating an environment where challenging conversations can occur without immediate defensiveness. For those in positions of leadership, David's openness to hear the pleas of his subjects is a commendable quality, yet the narrative also subtly highlights the crucial need for discernment to see beyond the surface of a presented issue to its deeper implications or hidden motives, as David would soon discover when he confronted the woman in 2 Samuel 14:19. Ultimately, this passage encourages us to consider how we can be wise, gracious, and effective communicators, seeking to build bridges rather than walls, and to cultivate a spirit of genuine receptiveness when others approach us with their concerns, while also exercising spiritual discernment.
Questions for Reflection
FAQ
Why did Joab use a "wise woman" and a parable instead of approaching David directly?
Answer: Joab understood the profound complexity of David's emotional state regarding Absalom. A direct approach from Joab, who was primarily a military commander and not a personal confidant in this specific, deeply emotional family matter, might have been met with immediate resistance, anger, or outright refusal, especially given David's lingering grief over Amnon and the deep trauma of Absalom's actions. Joab likely knew that David was torn between the demands of justice and the overwhelming pull of paternal love. By employing a "wise woman" (a recognized figure in Israelite society for her rhetorical skill, discernment, and ability to mediate) and a carefully crafted parable, Joab created a safe, indirect space for David to consider the principles of justice and mercy in a hypothetical scenario. This allowed David to render a judgment that appealed to his inherent sense of justice and his desire to preserve a family line, thereby preparing his heart for the real issue concerning Absalom without him feeling directly manipulated or pressured initially. It was a shrewd psychological and rhetorical tactic designed to soften David's stance and open the door for reconciliation, bypassing his emotional defenses.
What is the significance of the woman asking to "speak one word"?
Answer: The woman's request to "speak one word" is profoundly significant as it marks the critical transition point in her elaborate ruse and Joab's plan. Having successfully engaged David's empathy and secured his favorable judgment on her fabricated case (which subtly mirrored David's own dilemma concerning Absalom), she now seeks explicit, formal permission to move from the general, hypothetical scenario to the specific, sensitive, and deeply personal matter concerning Absalom. It's a humble, yet incredibly strategic, request for a pivotal shift in the conversation. The phrase "one word" implies that what she is about to say is concise, crucial, and holds immense weight, signaling to David that the true, underlying purpose of her visit is about to be unveiled. It ensures David's continued attention and willingness to hear what comes next, setting the stage for her direct appeal for Absalom's return and the reconciliation of the royal family.
CHRIST-CENTERED FULFILLMENT
The strategic intercession of the wise woman of Tekoah for Absalom, culminating in King David's receptive "Say on," offers a profound and beautiful foreshadowing of the ultimate intercession and reconciliation accomplished through Jesus Christ. Just as the woman acted as a shrewd and eloquent advocate for an estranged son, seeking his return to the father's presence and favor, so too does Jesus serve as our divine Advocate and Intercessor before the Father (1 John 2:1). He bridges the immense chasm of sin and estrangement that separates fallen humanity from a holy God, not through cunning or parable, but through the ultimate act of self-giving love and sacrifice on the cross. His perfect life, atoning death, and glorious resurrection are the "one word" that God speaks to humanity, a definitive declaration of His love and an invitation for us to be reconciled to Him. Through Christ, God essentially says "Say on" to our brokenness, our sin, and our alienation, offering complete reconciliation and making peace through the blood of His cross (Colossians 1:20). He is the Lamb of God who takes away the sin of the world (John 1:29), making true and lasting reconciliation possible and fulfilling God's eternal yearning to bring His exiled children home. This divine reconciliation is not a ruse or a temporary fix, but the very heart of the Gospel, where God Himself initiates the restoration of relationship, entrusting believers with the glorious ministry of reconciliation (2 Corinthians 5:18-19).