2 Samuel 14:17

KJV

Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so [is] my lord the king to discern good and bad: therefore the LORD thy God will be with thee.

KJV (with Strong's)

Then thine handmaid {H8198} said {H559}, The word {H1697} of my lord {H113} the king {H4428} shall now be comfortable {H4496}: for as an angel {H4397} of God {H430}, so is my lord {H113} the king {H4428} to discern {H8085} good {H2896} and bad {H7451}: therefore the LORD {H3068} thy God {H430} will be with thee.

Complete Jewish Bible

Then your servant said, 'Please let my lord the king say something that will give me relief; for my lord the king is like an angel of God in discerning good from bad - and may ADONAI your God be with you.'"

Berean Standard Bible

And now your servant says, ‘May the word of my lord the king bring me rest, for my lord the king is able to discern good and evil, just like the angel of God. May the LORD your God be with you.’”

American Standard Version

Then thy handmaid said, Let, I pray thee, the word of my lord the king be comfortable; for as an angel of God, so is my lord the king to discern good and bad: and Jehovah thy God be with thee.

Commentary

### SUMMARY
In 2 Samuel 14:17, the wise woman of Tekoah, acting on behalf of Joab, strategically praises King David's profound discernment and wisdom, likening him to an "angel of God" who can distinguish between good and bad. This calculated flattery is designed to soften David's resolve and prepare him to accept her hidden plea for the return of his exiled son, Absalom, subtly affirming that God's presence and favor rest upon his kingly judgment.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in the elaborate ruse orchestrated by Joab, David's military commander, to facilitate the return of Absalom, who had fled after murdering his half-brother Amnon ([2 Samuel 13:38](/2_samuel/13-38 "2 Samuel 13:38 - Absalom's Flight After Killing Amnon")). Joab employs a "wise woman of Tekoah" to present a hypothetical case to David, designed to elicit a judgment that would implicitly justify Absalom's return. The woman's initial narrative involves a fabricated scenario of two brothers, one killing the other, and the family demanding retribution, which would leave the father without an heir. David, in his role as supreme judge, rules in her favor, protecting the remaining son. Verse 17 occurs as the woman transitions from her feigned legal dispute to the true purpose of her visit, setting the stage for her direct appeal concerning Absalom. Her praise of David's wisdom is a rhetorical bridge, establishing his authority and benevolent nature before she makes her bold request.
* **Historical & Cultural Context:** In ancient Israel, the king served not only as a military leader but also as the supreme judicial authority. People would bring complex disputes directly to the king for his wisdom and judgment, reflecting the expectation that he possessed divine insight, much like the judges who preceded the monarchy. The concept of a "wise woman" was also recognized in Israelite society; these women were known for their sagacity, ability to mediate, and often their skill in rhetoric and persuasion. Tekoah, a town south of Jerusalem, was known for its wisdom figures (cf. Jeremiah 6:1). The practice of exile, whether self-imposed or decreed, was a common consequence for serious offenses, and the king's prerogative to grant clemency or permit return was a significant aspect of his power. The woman's careful approach highlights the delicate balance between royal justice and mercy, especially in matters concerning the royal family.
* **Key Themes:** The narrative in [2 Samuel 14](/2_samuel/14 "2 Samuel 14 - Joab's Plan to Bring Absalom Home") and the broader book of Samuel grapples with several profound themes. **Divine Wisdom and Discernment** is central here, as the woman explicitly praises David's ability "to discern good and bad," a quality highly valued in ancient Near Eastern kingship and often attributed to divine inspiration. This theme also connects to the ideal of a righteous king, whose judgments reflect God's justice. Another key theme is **Strategic Persuasion and Rhetoric**, exemplified by the woman's masterful use of flattery and a carefully constructed parable to manipulate David's emotions and judgment. The narrative also explores the tension between **Justice and Mercy**, particularly in the context of family and national reconciliation. David's internal struggle over Absalom's fate underscores the complexities of leadership when personal affections clash with judicial responsibilities. Finally, the underlying theme of **God's Sovereignty and Presence in Leadership** is subtly affirmed by the woman's concluding remark, "therefore the LORD thy God will be with thee," suggesting that David's wisdom is a sign of divine favor, even as human players attempt to guide his decisions.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Angel of God (Hebrew, _mal'akh Elohim'_):** This phrase refers to a divine messenger or an agent of God. In biblical thought, angels are often depicted as possessing supernatural wisdom, insight, and knowledge, sometimes even revealing God's will. By likening David to an "angel of God," the woman elevates his discernment to an extraordinary, almost divine, level, implying that his judgment is infallible and divinely inspired. This is a profound compliment, designed to appeal to David's self-perception as God's anointed king.
* **Discern good and bad (Hebrew, _lishmoa tov vara'_):** This idiomatic expression signifies the ability to distinguish between right and wrong, truth and falsehood, and to make wise and just decisions. It is a fundamental aspect of wisdom and moral judgment, particularly crucial for a ruler who must administer justice. This phrase echoes the wisdom sought by Solomon in [1 Kings 3:9](/1_kings/3-9 "1 Kings 3:9 - Solomon's Prayer for an Understanding Heart"), where he asks for "an understanding heart to judge Your people, that I may discern between good and evil." The woman's use of this phrase highlights David's perceived capacity for profound moral and judicial insight.
* **Comfortable (Hebrew, _l'manoach'_):** The root of this word means "to rest" or "to be at ease." In this context, it suggests that the king's word or judgment will bring peace, reassurance, or a sense of resolution. The woman implies that David's ruling will be satisfying and will alleviate her distress, setting the stage for her to present the true, more sensitive, issue regarding Absalom, knowing that David's previous judgment in her fabricated case was "comfortable" or reassuring.

#### Verse Breakdown
* **"Then thine handmaid said, The word of my lord the king shall now be comfortable:":** The wise woman, having successfully engaged David in her fabricated legal dispute and received a favorable ruling, begins to pivot. Her statement implies that David's previous judgment has brought her peace and resolution, subtly affirming his wisdom and benevolence. This prepares David to be receptive to her next, more challenging, request.
* **"for as an angel of God, so [is] my lord the king to discern good and bad:":** This is the heart of the woman's flattery. She directly compares David's ability to judge and distinguish between right and wrong with the supernatural wisdom of an "angel of God." This hyperbolic simile is a powerful rhetorical device, designed to elevate David's status and intellect, making him feel affirmed and thus more amenable to her true purpose. It suggests that David possesses an almost divine insight into complex moral dilemmas.
* **"therefore the LORD thy God will be with thee.":** This concluding phrase serves as both a blessing and a strategic affirmation. It links David's perceived wisdom and discernment directly to God's presence and favor. By stating that God is with him, the woman subtly reinforces David's divinely appointed role and the legitimacy of his judgments, further encouraging him to act with the same wisdom and compassion in the matter of Absalom. It implies that a king who discerns well is a king blessed by God.

#### Literary Devices
The verse masterfully employs several **Literary Devices**. The most prominent is **Flattery**, as the wise woman lavishes exaggerated praise upon David's discernment. This flattery is a calculated act of **Rhetoric**, designed to manipulate David's emotions and judgment, making him more receptive to her underlying plea. A key **Simile** is used when she states, "as an angel of God, so [is] my lord the king," directly comparing David's wisdom to that of a celestial being. This **Hyperbole** emphasizes the extraordinary nature of his perceived insight. There is also a subtle **Irony** at play: while the woman praises David's ability to "discern good and bad," she herself is engaged in a deceptive act, and David's "wisdom" is being cleverly steered by Joab's scheme. This highlights the tension between genuine discernment and human manipulation within the narrative.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse highlights the biblical ideal of leadership imbued with divine wisdom, yet it also exposes the vulnerability of even the wisest leaders to human manipulation. The woman's praise of David's ability to "discern good and bad" points to a foundational theological concept: true wisdom comes from God. A king, as God's representative, was expected to embody this wisdom in his judgments, reflecting God's own perfect justice and knowledge. However, the context reveals that this "wisdom" is being strategically flattered and guided, raising questions about the purity of human discernment when influenced by external pressures or personal desires. Ultimately, the passage underscores that while human leaders may possess great insight, even that insight can be swayed, contrasting with the perfect and unassailable wisdom of God.

* [Proverbs 2:6](/proverbs/2-6 "Proverbs 2:6 - God Gives Wisdom")
* [James 1:5](/james/1-5 "James 1:5 - Asking God for Wisdom")
* [1 Kings 3:9](/1_kings/3-9 "1 Kings 3:9 - Solomon's Prayer for Discernment")

### REFLECTION AND APPLICATION
The scene in 2 Samuel 14:17 offers a compelling look at the complexities of leadership, wisdom, and human interaction. For believers today, it serves as a powerful reminder that true discernment, the ability to distinguish between good and evil, is a spiritual gift to be earnestly sought from God. While David was praised for his insight, the narrative subtly critiques the susceptibility of even the most gifted leaders to flattery and manipulation. This compels us to examine our own motives when we offer praise and to be wary of the subtle ways others might try to influence our judgment. It also challenges leaders, whether in the church, family, or workplace, to cultivate a profound reliance on God's Spirit for wisdom, ensuring their decisions are rooted in truth and justice rather than personal bias or external pressures. The ultimate goal is not merely to "discern good and bad" for personal gain, but to do so for the benefit of others and the glory of God.

#### Questions for Reflection
* **How do I seek wisdom and discernment in my daily decisions, particularly in complex or morally ambiguous situations?**
* **In what ways might flattery or external pressures subtly influence my judgment or the judgments of those I respect?**
* **What does it mean for me, in my sphere of influence, to "discern good and bad" in a way that honors God and serves others?**
* **How can I pray for leaders in my life (church, family, government) to possess true, God-given wisdom rather than merely human cunning?**

### FAQ
**Why did the wise woman of Tekoah use such strong flattery towards King David?**

Answer: The wise woman's use of strong flattery, comparing David to an "angel of God" who could "discern good and bad," was a calculated rhetorical strategy. Her mission, orchestrated by Joab, was to persuade David to allow his exiled son Absalom to return to Jerusalem. By praising David's wisdom and discernment, she aimed to achieve several objectives: first, to soften David's disposition and make him more receptive to her plea; second, to affirm his authority and benevolent nature as a king; and third, to subtly imply that a king of such profound wisdom would surely understand the need for mercy and reconciliation in the case of his own son. This strategic flattery laid the groundwork for her true request, making it harder for David to refuse a plea that appealed to the very wisdom she had just extolled.

**What is the significance of the phrase "discern good and bad" in this context?**

Answer: The phrase "discern good and bad" (Hebrew: _lishmoa tov vara'_) is highly significant as it refers to the ability to make sound moral and judicial judgments, distinguishing between right and wrong, truth and falsehood. For a king, this was an essential quality, as he was the ultimate arbiter of justice in the land. By attributing this capacity to David, the woman was not only flattering him but also appealing to his kingly duty to administer justice wisely. It echoes the wisdom sought by Solomon in [1 Kings 3:9](/1_kings/3-9 "1 Kings 3:9 - Solomon's Prayer for Discernment") and highlights a core expectation for Israelite rulers: that their judgments would reflect divine insight and uphold righteousness. In this narrative, it sets up the tension between David's acknowledged wisdom and the emotional complexity of Absalom's situation.

### CHRIST-CENTERED FULFILLMENT
While King David, as God's anointed, was indeed gifted with remarkable wisdom and discernment, his ability to "discern good and bad" was still imperfect and susceptible to human manipulation, as evidenced by the clever rhetoric of the wise woman of Tekoah. In contrast, Jesus Christ is the ultimate embodiment of divine wisdom and perfect discernment. He is the true Son of David, the King who perfectly discerns all things, not through human flattery or cunning, but through the indwelling of the Holy Spirit. [Isaiah 11:2](/isaiah/11-2 "Isaiah 11:2 - Spirit of Wisdom on Messiah") prophesies that the "Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of the knowledge and fear of the LORD" would rest upon the Messiah. Jesus consistently demonstrated this perfect discernment, knowing the hearts of men ([John 2:25](/john/2-25 "John 2:25 - Jesus Knew What Was in Man")), judging with perfect righteousness ([John 5:30](/john/5-30 "John 5:30 - Jesus' Perfect Judgment")), and perfectly distinguishing between good and evil. He is not merely "as an angel of God" in discernment, but God incarnate, the source of all wisdom ([1 Corinthians 1:30](/1_corinthians/1-30 "1 Corinthians 1:30 - Christ Our Wisdom")). In Him, we find the ultimate King whose judgment is always true, always just, and always perfectly aligned with the will of God, offering not just a "comfortable" word, but eternal comfort and salvation.

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

1 Samuel 29:9

And Achish answered and said to David, I know that thou [art] good in my sight, as an angel of God: notwithstanding the princes of the Philistines have said, He shall not go up with us to the battle.

2 Samuel 19:27

And he hath slandered thy servant unto my lord the king; but my lord the king [is] as an angel of God: do therefore [what is] good in thine eyes.

2 Samuel 14:20

To fetch about this form of speech hath thy servant Joab done this thing: and my lord [is] wise, according to the wisdom of an angel of God, to know all [things] that [are] in the earth.

1 Kings 3:9

Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

1 Kings 3:28

And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God [was] in him, to do judgment.

Proverbs 27:21

¶ [As] the fining pot for silver, and the furnace for gold; so [is] a man to his praise.

Job 6:30

Is there iniquity in my tongue? cannot my taste discern perverse things?