2 Samuel 14:15

KJV

Now therefore that I am come to speak of this thing unto my lord the king, [it is] because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.

KJV (with Strong's)

Now therefore that I am come {H935} to speak {H1696} of this thing {H1697} unto my lord {H113} the king {H4428}, it is because the people {H5971} have made me afraid {H3372}: and thy handmaid {H8198} said {H559}, I will now speak {H1696} unto the king {H4428}; it may be that the king {H4428} will perform {H6213} the request {H1697} of his handmaid {H519}.

Complete Jewish Bible

Now the reason I came to speak about this matter to my lord the king is that the people were intimidating me; so your servant said, 'I will speak now to the king; maybe the king will do what his servant is asking.

Berean Standard Bible

Now therefore, I have come to present this matter to my lord the king because the people have made me afraid. Your servant thought, ‘I will speak to the king. Perhaps he will grant the request of his maidservant.

American Standard Version

Now therefore seeing that I am come to speak this word unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his servant.

Commentary

### SUMMARY
In 2 Samuel 14:15, the wise woman of Tekoah skillfully advances her carefully crafted plea to King David, explaining her audacious presence before him. She attributes her courage and direct appeal to a fabricated external pressure—"the people have made me afraid"—a potent rhetorical device designed to underscore the urgency and distress of her feigned predicament. This declaration serves to justify her bold approach, subtly yet effectively urging the king to intervene. Her ultimate hope, expressed in the latter part of the verse, is that David, in his wisdom and royal authority, will "perform the request of his handmaid," a request secretly orchestrated by Joab to secure the return of David's exiled son, Absalom.

### CONTEXT
* **Literary Context:** This verse is strategically placed within the narrative of [2 Samuel 14](/2_samuel/14 "2 Samuel 14 - Joab's Scheme to Bring Absalom Back"), where Joab, keenly aware of King David's unspoken longing for his exiled son, Absalom, orchestrates a sophisticated intervention. Joab dispatches a "wise woman" from Tekoah, instructing her to present a fabricated legal dispute to David. This parable, detailed in [2 Samuel 14:4-14](/2_samuel/14-4-14 "2 Samuel 14:4-14 - The Wise Woman's Parable"), concerns a widow whose two sons fought, one killing the other, leading the family to demand the death of the surviving son. The woman's speech is designed to elicit a judgment from David that, once pronounced, can be subtly redirected to apply to Absalom's exile. Verse 15 marks a pivotal transition in her discourse; having presented the parable, she now shifts from the narrative of her "case" to a direct, albeit humble, appeal to the king for a resolution, justifying her boldness and expressing her profound hope in his judicial power. This verse sets the stage for David's eventual discernment of the parable's true intent and its direct application to Absalom's complex situation.
* **Historical & Cultural Context:** The scene unfolds in King David's court in Jerusalem, a period characterized by intricate political dynamics, profound familial strife within the royal household, and the king's role as the ultimate judicial authority. In ancient Israel, it was customary for citizens, particularly those perceived as vulnerable like widows, to appeal directly to the monarch for justice, protection, or clemency. The employment of parables or indirect storytelling was a well-established rhetorical strategy in the ancient Near East, enabling the discussion of sensitive or politically charged issues without direct confrontation, thereby mitigating potential offense. The woman's self-designation as "thy handmaid" and her reverent address to David as "my lord the king" perfectly illustrate the rigid social hierarchy and the expected deference shown to royalty. Furthermore, the cultural norm of "blood vengeance" (Hebrew: _go'el haddam_), which mandated retribution for a slain kinsman, was deeply ingrained in Israelite society, as seen in the legal provisions of [Numbers 35](/numbers/35 "Numbers 35 - Cities of Refuge and Blood Vengeance"). This made the woman's fabricated scenario about the surviving son's life intensely relatable and urgent within the cultural framework of the time.
* **Key Themes:** This verse significantly contributes to several overarching themes woven throughout the book of 2 Samuel. **Intercession and Advocacy** are profoundly central, as the wise woman acts as a highly skilled advocate, leveraging her rhetorical prowess to subtly influence the king. Her strategic, indirect approach underscores the power of wise counsel and indirect persuasion in navigating complex interpersonal and political dilemmas within a royal court. The theme of **Royal Justice and Mercy** is equally prominent; the woman's appeal implicitly acknowledges David's ultimate authority to administer justice, but also to extend mercy. Her expressed hope that the king "will perform the request" highlights the expectation that a righteous king would act compassionately, a recurring motif in biblical kingship, echoing the aspirations for a just ruler found in [Psalm 72:12-14](/psalm/72-12-14 "Psalm 72:12-14 - The King's Compassion and Deliverance"). Moreover, the narrative subtly explores the profound theme of **Reconciliation and Restoration**, albeit through a convoluted and ultimately tragic path. The woman's mission, though born of deception, aims to bridge the chasm between father and son, reflecting the deep human desire for familial unity, even when complicated by sin and its dire consequences, as vividly portrayed in the broader narrative of [2 Samuel 13-19](/2_samuel/13 "2 Samuel 13-19 - Absalom's Rebellion and David's Grief").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **lord (Hebrew, _ʼâdôwn'_):** From an unused root meaning "to rule," this term signifies a "sovereign," "controller," "master," or "owner." When used in the construct state as "my lord" (ʼăḏōnî), it conveys profound deference, submission, and acknowledgment of superior authority. In this context, the woman's address to David as "my lord the king" strategically reinforces her humble posture and her perceived dependence on his supreme grace and power, even as she subtly guides him towards her desired outcome.
* **afraid (Hebrew, _yârêʼ'_):** This primitive root means "to fear," "to revere," or "to cause terror/frighten." The Hiphil stem, as used here ("have made me afraid"), indicates a causative action—the people have *caused* her to be afraid. This "fear" is a calculated, fabricated element of her story, designed to create a sense of urgency and external pressure. It serves to evoke David's sympathy and sense of royal responsibility to protect the vulnerable, thereby justifying her direct and seemingly desperate appeal.
* **handmaid (Hebrew, _shiphchâh'_):** Apparently a primitive word, this feminine noun refers to a "female slave" or "maidservant." As a self-designation, "thy handmaid" is a common expression of humility and servitude, particularly when an individual, especially a woman, addresses a superior or seeks favor. By identifying herself as "thy handmaid," the woman emphasizes her low status relative to the king, reinforcing her plea for grace and implying that her request is not a demand of right, but a humble, compassionate petition, making it more difficult for David to refuse.

#### Verse Breakdown
* **"Now therefore that I am come to speak of this thing unto my lord the king,"**: This opening clause establishes the woman's explicit purpose for approaching David. The introductory "Now therefore" (וְעַתָּה, _ve'attah_) functions as a logical connector, indicating that what follows is a conclusion or consequence stemming from the urgent situation she has just described (her fabricated family crisis). She clearly states her intention to "speak of this thing," referring to the resolution of her supposed dilemma, directly to the king, thereby underscoring the gravity and urgency of her appeal and the necessity of royal intervention.
* **"[it is] because the people have made me afraid:**": This clause presents the woman's stated justification for her bold and unconventional approach to the king. She claims that external pressure from "the people"—who are demanding the life of her remaining son—has compelled her to seek direct royal intervention. This is a strategic fabrication calculated to evoke David's protective instincts and his profound sense of justice, creating a scenario where he must act decisively to prevent further harm or injustice, cleverly mirroring the very public pressure and internal conflict David faced regarding Absalom's fate.
* **"and thy handmaid said, I will now speak unto the king;":** This clause highlights her personal resolve and determination despite her humble status. Even as "thy handmaid," she took the extraordinary initiative to speak directly to the king. This emphasizes her courage and the perceived desperation of her situation, further legitimizing her direct appeal and subtly impressing upon David the critical urgency of her need, presenting her as a desperate supplicant rather than a calculated agent.
* **"it may be that the king will perform the request of his handmaid."**: This concluding clause articulates her ultimate hope and the desired outcome of her audacious approach. The phrase "it may be" (אוּלַי, _'ulay_) conveys a humble hope rather than a presumptuous demand, reinforcing her submissive posture. Her "request" (דְּבַר, _dabar_, literally "word" or "matter") is not explicitly stated here but refers to the resolution of her fabricated case, which she hopes David will "perform" or grant. This is the strategic pivot point of her entire plan, as she anticipates David's favorable judgment on her "case," which she will then skillfully apply to Absalom's situation.

#### Literary Devices
The wise woman's speech in 2 Samuel 14:15 is a masterful display of rhetorical skill, employing several sophisticated literary devices. **Pathos** is powerfully evident as she appeals to David's emotions by claiming "the people have made me afraid," a fabricated distress designed to elicit profound sympathy and a sense of urgent responsibility from the king. This emotional manipulation is an integral part of her broader **Rhetorical Strategy**, which utilizes an indirect approach—specifically, a **parable**—to address a highly sensitive and politically charged issue. The entire narrative functions as a carefully constructed **analogy**, with her fictional plight meticulously mirroring David's real-life dilemma concerning his exiled son, Absalom. There is also a subtle yet profound **Irony** at play: while she explicitly claims fear of "the people" as her motivation, her true impetus is a bold, calculated move orchestrated by Joab to manipulate and influence the king. Her humble self-designation as "thy handmaid" and her respectful address "my lord the king" serve as **Formulas of Deference**, strategically employed to disarm David and make her audacious underlying request seem more palatable, even as she subtly guides him towards her desired outcome.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The wise woman's plea in 2 Samuel 14:15, though rooted in a meticulously fabricated scenario, speaks to profound theological truths concerning divine wisdom, the power of human intercession, and the intricate nature of justice and mercy within God's sovereign plan. Her strategic use of language and her appeal to the king's ultimate authority reflect a broader biblical understanding that God often works through human agents, even those employing indirect or seemingly deceptive means, to accomplish His overarching purposes. The narrative underscores the critical importance of wisdom and discernment in navigating complex moral and relational dilemmas, demonstrating how a "word fitly spoken" can unlock seemingly intractable situations. Ultimately, the woman's expressed hope in the king's ability to "perform the request" points to a deeper theological principle: the expectation that those in authority, particularly righteous leaders, will administer justice and extend compassion, thereby reflecting God's own character and attributes. This verse, therefore, highlights the tension between human agency and divine sovereignty, where human actions, even flawed ones, can serve as instruments in God's grand plan for reconciliation and restoration.

* [Proverbs 15:23](/proverbs/15-23 "Proverbs 15:23 - A Word Fitly Spoken")
* [Psalm 72:12-14](/psalm/72-12-14 "Psalm 72:12-14 - The King's Compassion for the Needy")
* [Luke 18:1-8](/luke/18-1-8 "Luke 18:1-8 - The Parable of the Persistent Widow")

### REFLECTION AND APPLICATION
The wise woman of Tekoah's strategic approach to King David, as vividly captured in 2 Samuel 14:15, offers invaluable insights into the art of communication, the power of advocacy, and the pursuit of resolution in profoundly difficult circumstances. Her masterful use of a compelling parable, her humble yet persistent tone, and her astute appeal to the king's inherent sense of justice serve as a powerful reminder of the transformative power of wise and discerning speech. In our own lives, when confronted with complex relational issues, perceived injustices, or overwhelming challenges, this narrative encourages us to thoughtfully consider how we might approach those in positions of authority—whether spiritual leaders, civil authorities, or influential figures—with both wisdom and profound respect. It underscores the critical importance of framing our pleas with careful consideration, deeply understanding the specific context, and appealing to the best nature and righteous character of those we address. While the woman's method involved an element of fabrication, the underlying principle of seeking a higher authority for intervention when overwhelmed by circumstances remains profoundly relevant. It challenges us to cultivate both the courage to speak truth to power and the wisdom in how we speak, always with the hope that our earnest appeals for justice, mercy, or reconciliation will be heard, understood, and ultimately acted upon.

#### Questions for Reflection
* **How does the wise woman's strategy of indirect communication resonate with or challenge your understanding of effective advocacy in contemporary contexts?**
* **When have you personally felt "made afraid" by overwhelming circumstances or the pressures of "the people," compelling you to seek help or intervention from a higher authority?**
* **What are the ethical considerations involved when using persuasive rhetoric, especially when it incorporates elements of fabrication or strategic omission, as demonstrated in this biblical narrative?**
* **How can we, drawing inspiration from the wise woman, cultivate and exercise wisdom and discernment in our own communication to foster reconciliation and promote justice within our personal relationships or broader communities?**

### FAQ
**Why does the wise woman say "the people have made me afraid" if her story is fabricated?**

Answer: The wise woman's statement, "the people have made me afraid," is a crucial and highly effective rhetorical device meticulously woven into her fabricated narrative. Her entire story is a carefully constructed parable designed by Joab to subtly manipulate King David into making a judgment that can then be strategically applied to Absalom's complex situation. By claiming profound fear due to the people's relentless demands for blood vengeance against her remaining son, she achieves several key objectives:
* **Justification for Boldness:** It provides a compelling reason for a humble "handmaid" to dare to approach the king directly with such a weighty and urgent matter. Her feigned "fear" makes her appeal seem desperate, legitimate, and deserving of immediate royal attention.
* **Evokes Sympathy and Responsibility:** It powerfully appeals to David's compassion and his inherent sense of royal responsibility to protect the vulnerable and prevent injustice. This mirrors the very pressure David himself faced regarding his own son, Absalom, and the demands of justice for Amnon's murder.
* **Creates Urgency:** It implies that the situation is dire and requires immediate royal intervention, subtly pressing David to act decisively and without delay.
* **Conceals True Intent:** Crucially, it diverts David's attention from the real, underlying purpose of her visit—to advocate for Absalom's return—by focusing him on a seemingly personal, urgent, and deeply sympathetic plight.
This strategic use of "fear" is a calculated and brilliant move to advance Joab's intricate agenda of bringing Absalom back from exile, as meticulously outlined in [2 Samuel 14:1-3](/2_samuel/14-1-3 "2 Samuel 14:1-3 - Joab's Plan for Absalom's Return").

### CHRIST-CENTERED FULFILLMENT
The narrative of the wise woman of Tekoah and her intercession for Absalom, particularly her earnest plea in [2 Samuel 14:15](/2_samuel/14-15 "2 Samuel 14:15 - The Wise Woman's Plea to David"), finds its ultimate and perfect Christ-centered fulfillment in the person and redemptive work of Jesus Christ. While the woman's advocacy was marked by human wisdom and even an element of strategic deception, Jesus stands as the perfect, divine Advocate who truly speaks on behalf of a fallen humanity. Just as the woman appealed to the king's mercy to bring a son back from exile, Jesus, our great High Priest, continually intercedes for us before the Father, not with fabricated stories, but with the eternal truth and efficacy of His own atoning sacrifice, as affirmed in [Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ Our Intercessor"). Humanity, indeed, has been "made afraid" by the "people" of sin and death, facing the just and righteous demands of God's holy law. In this state of profound fear, spiritual exile, and utter hopelessness, we, like the wise woman, approach the King of Kings, not through a veiled parable, but through the direct and unhindered access granted by Christ's shed blood, as beautifully described in [Hebrews 10:19-22](/hebrews/10-19-22 "Hebrews 10:19-22 - Access Through Christ's Blood"). Jesus is the ultimate "word fitly spoken," the one who perfectly articulates our desperate need and God's boundless desire for reconciliation. He is the sovereign King who not only "performs the request" of His handmaids and servants but actively seeks to bring His estranged children home, offering true, complete, and lasting restoration from the devastating exile of sin. His entire mission is to reconcile us to God, making profound peace through the blood of His cross, thereby fulfilling the deep longing for reunion and restoration that even the flawed human efforts in 2 Samuel so powerfully foreshadowed, as articulated in [2 Corinthians 5:18-19](/2_corinthians/5-18-19 "2 Corinthians 5:18-19 - The Ministry of Reconciliation").

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.