2 Samuel 14:2

Translation
King James Version
And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
Ask
KJV (with Strong's)
And Joab H3097 sent H7971 to Tekoah H8620, and fetched H3947 thence a wise H2450 woman H802, and said H559 unto her, I pray thee, feign thyself to be a mourner H56, and put on H3847 now mourning H60 apparel H899, and anoint H5480 not thyself with oil H8081, but be as a woman H802 that had a long H7227 time H3117 mourned H56 for the dead H4191:
Ask
Complete Jewish Bible
so Yo'av sent to T'koa, brought from there a clever woman and said to her, "Please, pretend you're a mourner. Put on mourning clothes, and don't anoint yourself with oil, but appear to be a woman who has mourned for the dead a long time.
Ask
Berean Standard Bible
So Joab sent to Tekoa to bring a wise woman from there. He told her, “Please pretend to be a mourner; put on clothes for mourning and do not anoint yourself with oil. Act like a woman who has mourned for the dead a long time.
Ask
American Standard Version
And Joab sent to Tekoa, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on mourning apparel, I pray thee, and anoint not thyself with oil, but be as a woman that hath a long time mourned for the dead:
Ask
World English Bible Messianic
Joab sent to Tekoa, and fetched there a wise woman, and said to her, “Please act like a mourner, and put on mourning clothing, please, and don’t anoint yourself with oil, but be as a woman who has mourned a long time for the dead.
Ask
Geneva Bible (1599)
And Ioab sent to Tekoah, and brought thence a subtile woman, and sayd vnto her, I pray thee, fayne thy selfe to mourne, and nowe put on mourning apparel, and anoynt not thy selfe with oyle: but be as a woman that had now long time mourned for the dead.
Ask
Young's Literal Translation
and Joab sendeth to Tekoah, and taketh thence a wise woman, and saith unto her, `Feign thyself a mourner, I pray thee, and put on, I pray thee, garments of mourning, and anoint not thyself with oil, and thou hast been as a woman these many days mourning for the dead,
Ask
See also
2 Chronicles 11:6Amos 1:1Ruth 3:3Jeremiah 6:1Nehemiah 3:52 Samuel 12:202 Chronicles 20:20
See on the biblical-era map
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

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 8,359 of 31,102

Study This Verse

SUMMARY

This verse describes Joab's calculated initiative to facilitate the return of Absalom, King David's exiled son, by enlisting a "wise woman" from Tekoah. Recognizing David's deep paternal longing for Absalom, Joab devises an elaborate ruse, instructing the woman to meticulously feign the appearance of a long-term mourner. Her disguise, involving specific mourning attire and the deliberate omission of anointing oil, is designed to elicit the king's sympathy and set the stage for a compelling, fabricated plea that will subtly manipulate David's emotions and sense of justice, thereby paving the way for Absalom's reconciliation with his father.

CONTEXT

  • Literary Context: This verse marks a pivotal moment following the tragic events of Amnon's murder by Absalom and Absalom's subsequent three-year exile in Geshur, as detailed in 2 Samuel 13:38. While King David initially grieved Amnon's death, 2 Samuel 13:39 explicitly states that David "longed to go forth unto Absalom," revealing a profound paternal yearning for his estranged son. Joab, David's astute military commander and nephew, perceives this shift in the king's heart and orchestrates a complex plan to exploit it, setting the stage for the "wise woman's" elaborate parable in the verses that follow, ultimately aimed at securing Absalom's return to Jerusalem.
  • Historical & Cultural Context: The narrative is set within the Israelite monarchy under King David, where issues of royal succession, family honor, and justice were paramount. The "wise woman" was a recognized and respected societal figure in ancient Israel, often sought for her discernment, rhetorical skill, and ability to mediate disputes or offer counsel, as exemplified in other biblical accounts such as 2 Samuel 20:16-22. Tekoah, a town situated in the wilderness region south of Jerusalem, was known for its inhabitants' practical wisdom and later for producing the prophet Amos, suggesting a reputation for shrewdness and insight. The detailed instructions regarding mourning attire—"mourning apparel" and abstaining from "oil"—reflect deeply ingrained ancient Near Eastern customs for expressing profound grief, where personal adornment was foregone to signify deep sorrow, as also observed in Daniel 10:3.
  • Key Themes: This verse introduces and develops several significant themes. The theme of Strategic Intervention is prominent, as Joab's calculated move to reconcile David and Absalom underscores his political acumen and his understanding of the king's complex emotional state. The critical role of the "Wise Woman" highlights the importance of discernment, rhetorical skill, and the power of narrative in ancient Israelite society, even when employed for manipulative purposes. The specific instructions concerning Mourning Customs provide rich cultural insight into the outward expressions of grief, emphasizing their symbolic power to evoke sympathy and attention. Finally, the entire scheme revolves around Deception for a Perceived Good, raising profound ethical questions about whether the ends justify the means, a recurring moral dilemma throughout the biblical narrative of David's reign and beyond.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Joab (Hebrew, Yôwʼâb', H3097): David's nephew and the commander of his army, Joab is consistently portrayed as a formidable, often ruthless, and highly strategic individual. His actions here demonstrate his political astuteness and his loyalty to the Davidic dynasty, even when it involves manipulating the king. He is a pragmatic operator, willing to employ unconventional and sometimes morally ambiguous methods to achieve what he perceives as necessary for the stability and welfare of the kingdom and the royal family.
  • Wise (Hebrew, châkâm', H2450): This term, describing the woman from Tekoah, denotes not merely intellectual knowledge but practical wisdom, discernment, and often, rhetorical skill. Such individuals in the Old Testament are frequently depicted as problem-solvers or mediators. Here, her "wisdom" is specifically leveraged for her ability to craft and deliver a compelling, emotionally persuasive, and ultimately manipulative narrative, rather than for prophetic insight or straightforward moral counsel.
  • Mourned (Hebrew, ʼâbal', H56): This root word, used twice in the verse ("feign thyself to be a mourner" and "mourned for the dead"), signifies deep sorrow and lamentation. It describes the core of the woman's fabricated identity, emphasizing the profound grief she is instructed to simulate. The act of mourning, in ancient Israel, was a public display of sorrow, often accompanied by specific rituals and appearances, all designed to evoke empathy and signify a state of profound loss.

Verse Breakdown

  • "And Joab sent to Tekoah, and fetched thence a wise woman": This clause establishes Joab's proactive and strategic role in the unfolding drama. He takes the initiative to address King David's unspoken longing for Absalom, recognizing that a direct approach would be too sensitive or potentially counterproductive. His deliberate choice of a "wise woman" from Tekoah indicates a careful search for someone possessing the specific skills—rhetorical ability, discernment, and perhaps a reputation for resolving complex issues—necessary to execute his intricate plan with subtlety and effectiveness.
  • "and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel": Joab's instructions are precise and calculated, highlighting the deliberate nature of the deception. The word "feign" (from the Hebrew root for "to make oneself appear") underscores the intentional act of creating a false persona. "Mourning apparel" refers to specific clothing, typically simple, coarse, or sackcloth, worn to outwardly express profound grief. This visual cue is crucial for immediately signaling a state of deep sorrow and loss to King David, setting the emotional tone for the woman's subsequent interaction.
  • "and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead": This further detailed instruction reinforces the authenticity of the feigned grief. Anointing with oil was a common practice for hygiene, cosmetic purposes, and as a sign of joy, celebration, or hospitality (e.g., Ruth 3:3). To abstain from it was a clear and powerful sign of self-neglect and profound sorrow, indicating a person so consumed by grief that they forgo personal care and adornment. The phrase "a long time mourned for the dead" emphasizes the depth and duration of the fabricated sorrow, designed to evoke maximum compassion and empathy from the king, making her plea more compelling.

Literary Devices

This verse masterfully employs several literary techniques to set the scene for the unfolding drama and heighten its emotional impact. Foreshadowing is prominently featured, as Joab's meticulously detailed instructions for the woman's disguise hint at the elaborate, emotionally charged parable she is about to deliver to King David, signaling that a significant and manipulative encounter is imminent. There is a subtle Irony in Joab, a seasoned military commander known for direct action and decisive force, resorting to such an indirect and deceptive strategy to achieve his aims. Further irony lies in his employment of a "wise woman" for a task that is inherently manipulative rather than straightforwardly wise or morally upright. Finally, the "mourning apparel" and the instruction to "anoint not thyself with oil" serve as powerful Symbolism. These outward signs are not merely descriptive but are potent visual cues that immediately convey a state of profound grief and loss, designed to evoke empathy and set the emotional and psychological tone for the woman's subsequent plea to the king.

THEOLOGICAL AND THEMATIC CONNECTIONS

This passage highlights the complex interplay between human agency, political maneuvering, and the unfolding of divine purposes, even through flawed means. Joab's scheme, while born of human wisdom and a desire to restore the royal family's unity, relies heavily on deception. This raises important ethical questions about the justification of means by ends, a tension frequently explored in biblical narratives concerning leadership, justice, and family dynamics within the Davidic monarchy. While Joab's methods are questionable from a moral standpoint, the narrative ultimately illustrates how God can work through imperfect human plans and even human sin to achieve His broader purposes, such as the preservation of the Davidic line through which the Messiah would eventually come. The underlying longing for reconciliation, though initiated through a ruse, reflects a deeper human desire for restoration that resonates with God's own heart for His estranged people.

REFLECTION AND APPLICATION

This narrative offers a poignant glimpse into the complexities of leadership, the deep pain of family brokenness, and the often-circuitous path to reconciliation. It reminds us that even those in positions of immense power, like King David, are profoundly affected by personal grief and family strife. Joab's use of an intermediary, though deceptive in its execution, illustrates the potential need for sensitive and indirect approaches when navigating highly emotional and politically charged situations. For us, this passage prompts vital reflection on the ethics of truthfulness: when, if ever, is it permissible to use indirect or even deceptive means to achieve a seemingly noble goal, and what are the potential long-term consequences of such actions on trust and integrity? It also speaks to the enduring human longing for restoration and unity, even in the face of grave offenses, mirroring in a flawed way God's own profound desire for reconciliation with humanity.

Questions for Reflection

  • When is it appropriate to use indirect means to achieve a desired outcome, and what are the ethical boundaries we should consider in our own lives?
  • How does David's lingering longing for Absalom, despite his son's heinous crime, reflect the complexities of parental love and the profound challenges of forgiveness?
  • What does the "wise woman" teach us about the power of carefully crafted communication and empathy in navigating difficult conversations or mediating conflicts?

FAQ

Why did Joab use a "wise woman" from Tekoah, rather than approaching King David himself?

Answer: Joab was David's military commander and nephew, but the matter of Absalom's return was extremely sensitive, given Absalom's murder of Amnon. A direct appeal from Joab might have been perceived as self-serving or disrespectful, potentially angering David or putting him in a difficult position. By employing a "wise woman" from Tekoah, Joab gained several strategic advantages. Tekoah was known for its inhabitants' practical wisdom, making the woman a credible and persuasive speaker. Using an outsider provided Joab with plausible deniability and allowed the message to be delivered through a seemingly impartial party, employing a carefully constructed parable that would appeal to David's sense of justice and compassion without directly confronting him about Absalom. This indirect approach was designed to manipulate David's emotions and allow him to come to his own conclusion about Absalom's return, making it seem like his own decision rather than Joab's direct persuasion.

What was the cultural significance of the "mourning apparel" and abstaining from "oil" in ancient Israel?

Answer: In ancient Israel, "mourning apparel" typically consisted of simple, coarse garments, often sackcloth, sometimes torn, and worn to publicly display deep sorrow and humility. It was a clear visual signal to the community that the wearer was experiencing profound grief, indicating a state of lamentation and often, a withdrawal from normal life. Abstaining from "oil" was equally significant. Oil was commonly used for anointing the body for hygiene, cosmetic purposes, and as a sign of joy, celebration, or hospitality (e.g., Ruth 3:3 or Psalm 23:5). To forgo anointing oneself with oil was a deliberate act of self-denial and a powerful sign of deep, prolonged sorrow, indicating that one was too consumed by grief to attend to personal adornment or comfort. Joab's instructions to the wise woman were therefore precise cultural cues designed to evoke maximum sympathy and attention from King David, setting the perfect emotional context for her fabricated plea.

CHRIST-CENTERED FULFILLMENT

The narrative of Absalom's exile and David's longing for his son, orchestrated by Joab's deceptive but well-intentioned intervention, finds a profound Christ-centered fulfillment. Just as David yearned for his estranged son, despite his grave offense, God, our heavenly Father, longs for the reconciliation of humanity, His prodigal children, who are alienated from Him by sin (Luke 15:11-32). While Joab's plan relied on human wisdom and a deceptive ruse, God's plan for reconciliation is founded on ultimate truth and perfect love. The "wise woman" acted as an intermediary, but her role foreshadows the ultimate Mediator, Jesus Christ, who perfectly bridges the gap between God and humanity (1 Timothy 2:5). Unlike the deception employed here, Christ is the embodiment of truth (John 14:6), and His intervention on our behalf was not a trick but a self-sacrificing act on the cross, making true reconciliation possible (2 Corinthians 5:18-19). Through Him, the "exiled" are brought near, and the broken family of humanity is offered complete restoration and an eternal dwelling in the Father's presence, where there is no longer a need for feigned grief but only everlasting joy.

Copy as

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.
Copy as
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.
Copy as

Continue studying 2 Samuel 14:2 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.