2 Samuel 14:13

KJV

And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.

KJV (with Strong's)

And the woman {H802} said {H559}, Wherefore then hast thou thought {H2803} such a thing against the people {H5971} of God {H430}? for the king {H4428} doth speak {H1696} this thing {H1697} as one which is faulty {H818}, in that the king {H4428} doth not fetch home again {H7725} his banished {H5080}.

Complete Jewish Bible

The woman said, "Why is it, then, that you have produced a situation exactly like this against God's people? By saying what you have said, the king has virtually incriminated himself - in that the king does not bring home again the son he banished.

Berean Standard Bible

The woman asked, “Why have you devised a thing like this against the people of God? When the king says this, does he not convict himself, since he has not brought back his own banished son?

American Standard Version

And the woman said, Wherefore then hast thou devised such a thing against the people of God? for in speaking this word the king is as one that is guilty, in that the king doth not fetch home again his banished one.

Commentary

### 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](/2-samuel/13-37 "2 Samuel 13:37 - Absalom's Flight to Geshur"). 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](/2-samuel/14-12 "2 Samuel 14:12 - David's Judgment for the Woman"). 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](/2-samuel/20-16 "2 Samuel 20:16 - The Wise Woman of Abel Beth-Maacah"), 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 (cf. [Jeremiah 6:1](/jeremiah/6-1 "Jeremiah 6:1 - Prophecy against Jerusalem")), 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
* **Faulty (Hebrew, _ʼâshêm'_):** 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.
* **Banished (Hebrew, _nâdach'_):** 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.

* [Psalm 89:14](/psalm/89-14 "Psalm 89:14 - Righteousness and Justice are the Foundation of Your Throne") - "Righteousness and justice are the foundation of your throne; steadfast love and faithfulness go before you." This verse highlights God's character, which David, as king, was divinely commissioned to emulate in his rule.
* [Luke 15:20](/luke/15-20 "Luke 15:20 - The Father's Compassion for the Prodigal Son") - The father's immediate and unconditional embrace of the prodigal son, despite his grave failings and journey into sin, provides a powerful New Testament parallel to the yearning for reconciliation that the woman of Tekoah appeals to in David.
* [Ephesians 4:32](/ephesians/4-32 "Ephesians 4:32 - Be Kind and Forgiving") - "Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you." This New Testament imperative underscores the spiritual principle of forgiveness and reconciliation that David struggled with, offering a divine model for human relationships.

### 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
* **In what areas of my life might I be applying principles inconsistently, similar to David's "faultiness," and how can I cultivate greater integrity?**
* **What "banished" relationships or unresolved conflicts in my life am I being called to "fetch home again," and what concrete steps can I take towards genuine reconciliation and restoration?**
* **How can I cultivate the kind of strategic wisdom, empathetic discernment, and courageous communication demonstrated by the woman of Tekoah in addressing difficult truths or seeking healing in my own spheres of influence?**

### FAQ
**Why did Joab use a woman to approach David, rather than speaking to him directly about Absalom?**

Answer: 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](/romans/3-23 "Romans 3:23 - All Have Sinned")). 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](/ephesians/2-13-16 "Ephesians 2:13-16 - Reconciled to God through the Cross")). He is the ultimate "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), 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](/luke/15-20-24 "Luke 15:20-24 - The Parable of the Prodigal Son")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Samuel 13:37

But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And [David] mourned for his son every day.

2 Samuel 13:38

So Absalom fled, and went to Geshur, and was there three years.

2 Samuel 12:7

And Nathan said to David, Thou [art] the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul;

Judges 20:2

And the chief of all the people, [even] of all the tribes of Israel, presented themselves in the assembly of the people of God, four hundred thousand footmen that drew sword.

1 Kings 20:40

And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So [shall] thy judgment [be]; thyself hast decided [it].

1 Kings 20:42

And he said unto him, Thus saith the LORD, Because thou hast let go out of [thy] hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.

2 Samuel 7:8

Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel: