2 Samuel 14:19

Translation
King James Version
And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:
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KJV (with Strong's)
And the king H4428 said H559, Is not the hand H3027 of Joab H3097 with thee in all this? And the woman H802 answered H6030 and said H559, As thy soul H5315 liveth H2416, my lord H113 the king H4428, none H376 can H786 turn to the right hand H3231 or to the left H8041 from ought that my lord H113 the king H4428 hath spoken H1696: for thy servant H5650 Joab H3097, he bade H6680 me, and he put H7760 all these words H1697 in the mouth H6310 of thine handmaid H8198:
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Complete Jewish Bible
The king asked, "Did Yo'av put you up to this?"The woman answered, "As you live, my lord the king, when my lord the king speaks, no one can avoid the issue by turning either right or left. Yes, it was your servant Yo'av who had me do this, and he put in my mouth every word you have heard your servant say.
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Berean Standard Bible
So the king asked, “Is the hand of Joab behind all this?” The woman answered, “As surely as you live, my lord the king, no one can turn to the right or to the left from anything that my lord the king says. Yes, your servant Joab is the one who gave me orders; he told your maidservant exactly what to say.
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American Standard Version
And the king said, Is the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from aught that my lord the king hath spoken; for thy servant Joab, he bade me, and he put all these words in the mouth of thy handmaid;
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World English Bible Messianic
The king said, “Is the hand of Joab with you in all this?” The woman answered, “As your soul lives, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken; for your servant Joab, he urged me, and he put all these words in the mouth of your handmaid;
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Geneva Bible (1599)
And the King said, Is not the hand of Ioab with thee in all this? Then the woman answered, and sayd, As thy soule liueth, my lord the King, I will not turne to the right hande nor to the left, from ought that my lorde the King hath spoken: for euen thy seruant Ioab bade mee, and he put all these wordes in the mouth of thine handmayde.
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Young's Literal Translation
And the king saith, `Is the hand of Joab with thee in all this?' And the woman answereth and saith, `Thy soul liveth, my lord, O king, none doth turn to the right or to the left from all that my lord the king hath spoken; for thy servant Joab he commanded me, and he put in the mouth of thy maid-servant all these words;
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See also
2 Samuel 14:31 Samuel 1:26Luke 21:151 Kings 2:51 Kings 2:6Deuteronomy 5:32Joshua 1:7
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City Plan: Jerusalem in the Time of David
City Plan: Jerusalem in the Time of David View full PDF
Banishment and Return of Absalom
Banishment and Return of Absalom View full PDF

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In the KJVVerse 8,376 of 31,102

Study This Verse

SUMMARY

In 2 Samuel 14:19, King David, renowned for his profound wisdom and unparalleled discernment, astutely penetrates the elaborate ruse orchestrated by Joab through the wise woman of Tekoah. This pivotal moment reveals David's immediate suspicion and direct confrontation of the woman, exposing Joab as the mastermind behind her carefully crafted plea for reconciliation. The verse marks the turning point where the allegorical narrative collapses, paving the way for the direct discussion of Absalom's potential return, highlighting David's unyielding insight into the machinations of his most trusted general and the true nature of the situation.

CONTEXT

  • Literary Context: This verse serves as the climactic revelation within the intricate narrative of Joab's scheme to bring Absalom back from exile. Following Absalom's flight to Geshur after murdering Amnon (2 Samuel 13:37-38), David remained emotionally conflicted, longing for his son but unwilling to initiate his return due to the gravity of Absalom's crime. Recognizing this impasse and the political instability caused by Absalom's absence, Joab, David's astute but often manipulative military commander, dispatched a wise woman from Tekoah. She was instructed to present a fabricated legal case to David, a parable about a widow whose two sons fought, with one killing the other, and the family demanding the life of the surviving son. The woman's elaborate story was designed to elicit a compassionate ruling from David that would establish a precedent for forgiveness, which could then be subtly applied to Absalom's situation. David's penetrating question in this verse, "Is not the hand of Joab with thee in all this?" demonstrates his sharp intellect and ability to see through the intricate deception, immediately identifying the true orchestrator and the underlying purpose of the woman's visit.
  • Historical & Cultural Context: The setting is the ancient Israelite monarchy, where the king functioned not only as a military and political leader but also as the supreme judicial authority. Kings were expected to possess extraordinary wisdom, often viewed as a divine endowment, to render just judgments and maintain societal order (1 Kings 3:9). In this cultural milieu, direct confrontation with the king, especially on sensitive familial or political matters, was often avoided due to the king's absolute authority. Therefore, indirect methods, such as parables, allegories, or the use of mediators, were common strategies employed to influence royal decisions or convey difficult truths. The "wise woman" of Tekoah was likely a professional lamenter, storyteller, or legal advocate, chosen for her eloquence and ability to deliver a compelling, emotionally resonant narrative. Her deferential address to David, including the solemn oath "As thy soul liveth," underscores the profound reverence and absolute authority accorded to the king in ancient Near Eastern societies, where the king's word was considered immutable and binding.
  • Key Themes: This verse powerfully illustrates several enduring themes within the broader narrative of the Davidic monarchy. First, it highlights David's Discernment and Wisdom, a recurring motif throughout his reign. Despite the woman's meticulously constructed narrative, David's keen insight allows him to perceive the underlying manipulation, confirming his reputation as a perceptive and sagacious ruler, capable of seeing beyond superficial appearances. This is further emphasized by the woman's immediate praise of his wisdom in the subsequent verse, acknowledging his "wisdom, according to the wisdom of an angel of God" (2 Samuel 14:20). Second, the episode showcases Joab's Cunning and Indirect Influence. Joab, a fiercely loyal but often ruthless and pragmatic general (2 Samuel 8:16), masterminds this elaborate scheme, demonstrating his strategic brilliance and willingness to employ unconventional, even deceptive, methods to achieve his objectives, particularly when navigating the delicate politics of the royal family and the succession. Third, the passage underscores the Power and Peril of Intercession and Mediation. The woman acts as a proxy, subtly advocating for Absalom's return without directly naming him. Her role exemplifies how carefully presented arguments and indirect pleas can be effective tools for influencing those in authority, but also how such methods can border on manipulation and raise questions of integrity.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hand (Hebrew, yâd', H3027): The phrase "the hand of Joab with thee" is a common Hebrew idiom. "Hand" (יָד, H3027) here signifies agency, involvement, or influence. It is not a literal hand but denotes Joab's active participation, orchestration, or guiding presence behind the woman's actions and words. David's question is essentially asking, "Is Joab not the one pulling the strings here?" or "Is Joab not the instigator of this entire matter?" It implies a recognition of Joab's characteristic cunning and his strategic involvement.
  • As thy soul liveth (Hebrew, chay nephesh', H2416): This is a solemn and emphatic oath (חַי נֶפֶשׁ, H2416 for chay "liveth," H5315 for nephesh "soul"), meaning "by your life" or "as surely as you live." It is a strong affirmation of truthfulness and loyalty, frequently used in the Old Testament to underscore the gravity and sincerity of a statement. By swearing by the king's life, the woman is attempting to lend absolute credibility and weight to her subsequent admission, acknowledging David's supreme authority and the undeniable truthfulness of his discernment.
  • Turn to the right hand or to the left (Hebrew, yâman' / sâmaʼl', H3231): This idiomatic expression (יָמַן, H3231, "to the right hand"; שְׂמֹאול, H8041, "to the left") signifies an inability to deviate, stray, or swerve from a path or, in this context, from the king's spoken word or perception. The woman's use of this phrase acknowledges David's unassailable judgment and the impossibility of anyone contradicting, escaping, or misleading his insight. It is an admission that his discernment is so sharp that there is no way to evade the truth he has uncovered; his perception is unerring.

Verse Breakdown

  • "And the king said, [Is not] the hand of Joab with thee in all this?": This opening clause immediately reveals King David's acute discernment. Despite the woman's elaborate, emotionally charged, and carefully constructed narrative, David sees through the facade. His question is rhetorical, indicating not mere suspicion but a firm conviction. He recognizes Joab's characteristic cunning and indirect methods, understanding that such a sophisticated ruse could only be orchestrated by his chief commander, who had a vested interest in Absalom's return. This demonstrates David's profound wisdom and his deep familiarity with the people and politics within his court.
  • "And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken:": The woman's response is a profound affirmation of David's wisdom and authority. Her solemn oath, "As thy soul liveth, my lord the king," underscores the gravity of her admission and her deep respect for the king's person and office. Her subsequent declaration, "none can turn to the right hand or to the left from ought that my lord the king hath spoken," is an acknowledgment that David's insight is unerring and his judgment unassailable. It signifies that his perception is so precise that there is no room for denial, evasion, or deviation from the truth he has uncovered; she implicitly admits that his wisdom is beyond human manipulation.
  • "for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:": This final clause is the woman's full and unreserved confession, confirming David's astute observation. She directly attributes the entire scheme to Joab, identifying him as the one who "bade" (commanded or instructed) her and "put all these words in the mouth" of his "handmaid" (a humble term for herself, H8198). This admission validates David's discernment and brings the hidden agenda into the open, shifting the narrative from a hypothetical legal case to the direct political and familial issue of Absalom's banishment, setting the stage for his eventual return.

Literary Devices

The passage employs several potent literary devices that enrich its meaning and impact. Dramatic Irony is present, as the audience, having read the preceding narrative, is already aware of Joab's involvement, while David's question marks the precise moment he, as a character, catches up to this truth, heightening the tension and revealing his sagacity. The king's inquiry, "Is not the hand of Joab with thee in all this?", functions as a powerful Rhetorical Question, serving not as a genuine inquiry but as a forceful statement of his conclusion, designed to elicit immediate confession. The phrase "hand of Joab" functions as a powerful Metonymy, where "hand" (H3027) stands in for Joab's agency, influence, and orchestrating power, effectively attributing the entire scheme to him. The woman's response, "none can turn to the right hand or to the left," is a vivid Idiom (H3231, H8041) that powerfully conveys the impossibility of escaping David's penetrating insight, emphasizing his unparalleled wisdom. Finally, the entire preceding narrative presented by the woman is an Allegory, designed to mirror Absalom's situation without directly naming him, a literary device that David's discernment ultimately shatters, revealing the underlying truth.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse offers profound insights into the nature of human wisdom, the complexities of manipulation, and the subtle workings of divine sovereignty. David's extraordinary discernment in seeing through Joab's intricate scheme reflects a kingly wisdom that is often attributed to divine inspiration in the Old Testament, echoing the wisdom granted to Solomon for discerning truth (1 Kings 3:28). It serves as a powerful reminder that while human beings may devise elaborate plans and employ cunning strategies, true wisdom, whether human or divine, can often penetrate such facades. The episode also highlights the complex interplay between human agency and divine will; even Joab's manipulative plan, intended to achieve a specific outcome, ultimately serves to move David towards a decision that aligns with God's broader purposes for the Davidic line, however imperfectly executed. It underscores that God can work through imperfect human instruments and their flawed schemes to bring about His sovereign will, demonstrating that His purposes cannot be ultimately thwarted by human machinations.

REFLECTION AND APPLICATION

The narrative of David's discernment in 2 Samuel 14:19 serves as a powerful reminder for leaders and individuals alike about the critical importance of wisdom and insight in navigating complex human relationships and challenging circumstances. In a world often characterized by hidden agendas, subtle manipulations, and carefully constructed narratives, the ability to discern truth from deception is an invaluable quality. This passage encourages us to cultivate a spirit of discernment, to look beyond surface appearances, and to question motives, not out of cynicism, but out of a commitment to justice, integrity, and genuine understanding. It also prompts us to consider the ethics of influence: while intercession can be a force for good, manipulation, even with seemingly good intentions, can lead to complex and unintended consequences, eroding trust and complicating relationships. For believers, this discernment is often seen as a spiritual gift, enabling us to navigate complex situations with wisdom that comes from above (James 1:5). It challenges us to be honest and transparent in our communications and to seek clarity rather than relying on deceitful or indirect means to achieve our goals, trusting that God's truth and righteous ways will ultimately prevail.

Questions for Reflection

  • How can we cultivate greater discernment in our own lives, both personally and in leadership roles, to see beyond superficial appearances?
  • When is it appropriate to use indirect means of influence or mediation, and when do such methods cross into manipulation or deception?
  • What are the potential long-term consequences, both positive and negative, of attempting to influence others through elaborate schemes rather than direct and honest communication?
  • How does David's reaction to Joab's scheme inform our understanding of leadership, accountability, and the pursuit of truth within our own communities or organizations?

FAQ

Why did Joab choose a woman from Tekoah to present this case to David?

Answer: Joab's choice of the woman from Tekoah was highly strategic and multifaceted. Firstly, using a third party allowed Joab to distance himself from the sensitive and politically fraught issue of Absalom's return, which was emotionally charged for David and potentially controversial within the court. Secondly, a woman, particularly one described as "wise" (H2450, chakham), could appeal to David's compassion and sense of justice in a way that a direct petition from Joab, who was known for his bluntness and sometimes ruthless actions, might not. Women in ancient Israel often served as lamenters, storytellers, or legal advocates, skilled in rhetoric and emotional persuasion, making her an ideal messenger for a fabricated, emotionally compelling narrative. Tekoah was also a remote village in Judah, which might have added to the perceived neutrality and authenticity of the messenger, making her less likely to be immediately associated with the royal court's internal politics or Joab's personal agenda. This indirect, allegorical approach was designed to soften David's stance and create a legal precedent for forgiveness before the true, sensitive subject—Absalom's banishment—was revealed, thereby subtly guiding the king toward a desired outcome.

CHRIST-CENTERED FULFILLMENT

While David's remarkable discernment in 2 Samuel 14:19 is a testament to his God-given wisdom, it ultimately points to the perfect and infallible discernment of Jesus Christ. David, though a wise king, still needed human agents and cunning schemes to navigate the complexities of his kingdom and family, and his wisdom, though great, was fallible. In contrast, Christ, the true King of Israel and the Son of God, possesses inherent, divine wisdom, needing no elaborate ruses or intermediaries to perceive the hearts and motives of humanity (John 2:25). Just as Joab used the woman of Tekoah as a mediator for reconciliation between David and his banished son Absalom, Christ serves as the ultimate Mediator, not through deception or indirect means, but through perfect truth, grace, and self-sacrifice, reconciling humanity to God (1 Timothy 2:5). The woman's plea for the restoration of a banished son, driven by a desire for family unity and the preservation of a lineage, foreshadows the greater divine desire for the restoration of humanity, the lost children of God, through the atoning work of Jesus Christ, as beautifully illustrated in the parable of the prodigal son (Luke 15:20-24). David's authority to grant pardon, however limited and imperfectly applied, pales in comparison to Christ's ultimate authority to forgive sins and bring about eternal reconciliation, offering true peace and restoration that no human scheme or earthly wisdom could ever achieve (Colossians 1:20).

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Commentary on 2 Samuel 14 verses 1–20

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–20. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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