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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 14:1–20. His three-level outline is real structure in the source text, so it is rendered as structure.
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
In 2 Samuel 14:13, the astute woman of Tekoah, acting as Joab's emissary, masterfully transitions from her carefully constructed parable to a direct, yet artfully veiled, challenge to King David's inconsistent justice. Having skillfully elicited David's compassionate judgment in a hypothetical case concerning a banished son, she subtly but powerfully exposes the king's own culpability and moral failing in his continued refusal to bring his exiled son, Absalom, back home, thereby challenging his leadership and compassion before "the people of God" and advocating for the restoration of his fractured family.
Context
Literary Context
This verse serves as the pivotal turning point in Joab's elaborate stratagem to facilitate the return of Absalom, who had been exiled to Geshur following his murder of his half-brother Amnon, as detailed in 2 Samuel 13:37. Despite David's profound grief over Absalom's absence, he had taken no active measures to reconcile with him or secure his return. Recognizing David's unspoken longing for his son, Joab employs the wise woman of Tekoah to present a fabricated legal case to the king. Her initial narrative (2 Samuel 14:4-11) describes a widow whose two sons fought, one killing the other, and now the family demands the surviving son be put to death, which would extinguish her lineage. David, moved by compassion and a desire to preserve the family line, grants her protection for her remaining son, as recorded in 2 Samuel 14:12. Immediately following this, the woman ingeniously leverages David's own ruling as a rhetorical weapon, turning his judgment back upon him in the very verse under consideration, thereby setting the stage for the king's eventual, albeit reluctant, decision to permit Absalom's return.
Historical & Cultural Context
Banishment in ancient Israel was a severe form of punishment, often a step short of capital execution, effectively severing an individual from their community, family, and inheritance rights. In this patriarchal society, a king's justice was considered paramount, expected to reflect divine wisdom and uphold the welfare of "the people of God." The role of a "wise woman," such as the woman of Tekoah or the woman of Abel Beth-Maacah in 2 Samuel 20:16, was highly esteemed. These women were often sought for their discernment, rhetorical prowess, and ability to mediate complex disputes, especially when direct confrontation with authority was difficult or inappropriate. Joab's strategic choice of a woman from Tekoah, a town renowned for its wisdom (Jeremiah 6:1), underscores the calculated nature of this appeal. David, as the anointed king, was also perceived as a father figure to his nation, and his actions regarding his own family carried significant implications for the stability and moral integrity of his kingdom.
Key Themes
This verse powerfully contributes to several overarching themes within the book of 2 Samuel. It profoundly underscores the theme of Justice and Consistency, as the woman challenges David's application of his own principles, exposing a glaring inconsistency between his compassionate ruling for a stranger's fictional son and his punitive inaction towards his own flesh and blood. The verse is central to the theme of Reconciliation and Restoration, as it directly initiates the complex process of bringing Absalom back from exile, highlighting the deep yearning for family unity and the difficult path of healing after severe transgression, echoing the broader biblical narrative of God's desire for humanity's return to Him. Furthermore, it touches on Parental Love and Responsibility, portraying David's inaction as a failure to "fetch home again his banished," thereby exploring the intricate dynamics of a father's love, the necessity of discipline, and the king's ultimate responsibility for all his "people of God," including his own household. Finally, the woman's clever argument showcases Strategic Wisdom and Persuasion, demonstrating how a carefully crafted narrative and rhetorical skill can influence even the most powerful leaders, a motif seen throughout the wisdom literature of the Old Testament.
Exposition and Analysis
Key Word Analysis
This Hebrew term (H818) carries a strong connotation of guilt, culpability, or blameworthiness, often implying a moral or legal transgression. It signifies not merely an oversight or a mistake, but a state of being in the wrong, particularly concerning a duty or obligation. By stating that "the king doth speak this thing as one which is faulty," the woman is not merely suggesting David is mistaken, but that his inaction regarding Absalom is a moral failing, a breach of his kingly and paternal responsibilities, and thus he stands accused of guilt before God and his people for this inconsistency.
The Hebrew word (H5080) literally means "to push off," "driven away," "expelled," or "outcast." It emphasizes the state of being forcibly removed from one's rightful place, whether by direct expulsion or by circumstance. In this context, it highlights Absalom's involuntary separation from his family, his home, and his position within the royal household. The woman's plea is not just for Absalom's return, but for the restoration of one who has been unjustly or inconsistently "driven away," implying that David's continued refusal to bring him back perpetuates this state of being an outcast.
Verse Breakdown
"And the woman said, Wherefore then hast thou thought such a thing against the people of God?"
The woman, having skillfully secured David's favorable judgment in her fabricated case, immediately turns the tables on the king. Her rhetorical question functions not to solicit information, but to challenge David's wisdom, consistency, and moral integrity. By framing his inaction as "against the people of God," she elevates the issue beyond a mere personal family matter to one of national and theological significance. A king's justice, or the lack thereof, directly impacts the entire community, and his failure to reconcile with his own son is presented as a profound flaw in his leadership that affects the well-being and moral order of the kingdom.
"for the king doth speak this thing as one which is faulty,"
This is the direct accusation, though softened by the phrase "doth speak this thing," referring to David's continued stance. The woman asserts that David's current position—his refusal to bring Absalom home—is a clear demonstration of his own culpability or moral failing. She masterfully uses David's own words and the principles he just articulated in his judgment of her parable to highlight his inconsistency, implying that his actions are not aligned with the very justice and compassion he claims to uphold. He is "faulty" because he applies mercy to a fictional case but withholds it from his own son, thereby demonstrating a moral breach.
"in that the king doth not fetch home again his banished."
This concluding clause clearly and explicitly states the specific "fault" of the king. The woman directly links David's "faultiness" to his failure to "fetch home again his banished" son, Absalom. This direct statement cuts through the parable, revealing the true subject of her appeal with poignant clarity. It is a powerful and deeply emotional plea for reconciliation, emphasizing the king's profound responsibility to restore what has been broken within his own family, which serves as a microcosm of his kingdom and a reflection of his leadership.
Literary Devices
The verse is exceptionally rich in Rhetorical Question ("Wherefore then hast thou thought such a thing against the people of God?"), which serves not to seek information but to challenge David's reasoning and expose his inconsistency. The woman employs masterful Irony, as David's own compassionate judgment in the parable is immediately turned back on him as a direct indictment of his real-life inaction. This creates a powerful moment of Dramatic Tension and Peripeteia (a reversal of circumstances), where the king, initially the authoritative judge, suddenly finds himself in the position of being judged. Her speech is a prime example of Persuasion through Analogy (the preceding parable) and then direct, yet respectful, Confrontation, demonstrating a profound understanding of human psychology and royal protocol. The phrase "people of God" also functions as a Synecdoche, where the part (David's personal family issue) represents the whole (the welfare and moral integrity of the entire nation under God's chosen king).
Theological and Thematic Connections
The theological implications of 2 Samuel 14:13 extend far beyond David's immediate personal dilemma, touching upon profound biblical concepts of divine justice, human responsibility, and the redemptive nature of reconciliation. The woman's bold challenge to David's "faultiness" in failing to bring home his banished son subtly echoes the divine expectation for leaders to administer justice consistently and compassionately, thereby reflecting God's own immutable character. It highlights the inherent tension between righteous judgment for sin and the transformative possibility of restoration, a core theme woven throughout biblical theology. David's internal conflict mirrors the universal human struggle with forgiveness, particularly when deep wounds have been inflicted. Furthermore, the verse underscores the paramount importance of family and lineage within God's covenant plan, as the continuation of David's royal house was crucial for the future messianic line, making the restoration of his family not merely a personal desire but a theological imperative.
Reflection and Application
This profound passage offers timeless insights into the complexities of leadership, the intricate dynamics of family relationships, and the challenging yet vital pursuit of justice and reconciliation. For believers today, it serves as a powerful reminder that true integrity is demonstrated through the consistent application of our principles, especially when personal biases, emotional pain, or difficult circumstances might tempt us to deviate. David's struggle to "fetch home again his banished" son speaks directly to the universal human challenge of extending forgiveness and actively seeking restoration, particularly in the wake of deep hurt, betrayal, or division. It prompts us to engage in honest self-examination: In what areas of our own lives might we be "faulty" in our actions or inactions, failing to extend grace or pursue reconciliation in our relationships, whether within our families, our communities, or even towards ourselves? The strategic wisdom and compassionate courage demonstrated by the Tekoite woman encourage us to approach difficult situations with discernment, boldness, and a persistent pursuit of what is right, redemptive, and honoring to God, always keeping in mind the broader impact of our choices on "the people of God" around us and the testimony of our faith.
Questions for Reflection
FAQ
Why did Joab use a woman to approach David, rather than speaking to him directly about Absalom?
Joab was a highly shrewd military commander and astute political strategist who possessed a deep understanding of King David's complex emotional state and the extremely delicate nature of the situation. David was deeply grieved by Absalom's heinous actions (the murder of Amnon) but also by the subsequent necessity of his banishment. A direct appeal from Joab, David's chief general, might have been perceived by the king as a challenge to his authority, an attempt to manipulate his emotions, or even a political maneuver. By employing a "wise woman" from Tekoah, Joab created a crucial buffer and facilitated a more indirect, less confrontational approach. The woman's masterful use of a parable allowed David to make a judgment based on seemingly neutral, hypothetical ground, appealing directly to his inherent sense of justice and compassion without immediately confronting his personal pain and conflicted feelings about Absalom. This indirect method made it significantly easier for David to consider the issue without feeling pressured, cornered, or having his authority undermined, ultimately allowing him to arrive at a decision that aligned with his underlying desire for his son's return, while simultaneously saving face. It was a masterful act of political and psychological maneuvering, meticulously designed to gently lead the king to the desired outcome without appearing to dictate it.
Christ-Centered Fulfillment
The poignant narrative of David's banished son and the heartfelt plea for his return in 2 Samuel 14:13 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ, who perfectly embodies the divine heart for reconciliation and the complete restoration of the banished. Humanity, through its rebellion and sin, became fundamentally "banished" from the holy presence of God, alienated and inherently "faulty" in His sight, much as Absalom was exiled from David's presence (Romans 3:23). Yet, God, in His infinite wisdom, boundless love, and perfect consistency, did not abandon humanity to its spiritual exile. Instead, He proactively "fetched home again His banished" through the unparalleled sacrificial work of His beloved Son. Jesus, the true and greater Son of David, did not merely wait for humanity to initiate a return; rather, He actively sought out the lost and reconciled them to the Father, definitively breaking down the formidable wall of separation that sin had erected (Ephesians 2:13-16). He is the ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29), whose perfect sacrifice atoned for our "faultiness" and opened the only way for our glorious return to God's family. Unlike David, who hesitated and struggled to bring his son home, God the Father, through the finished work of Christ, eagerly and unconditionally welcomes prodigal humanity back, demonstrating a perfect, consistent, and boundless love that actively seeks and secures the complete restoration of those who were once far off (Luke 15:20-24).