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Commentary on 2 Samuel 14 verses 1–20
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.
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SUMMARY
In 2 Samuel 14:20, the wise woman of Tekoah confirms King David's astute suspicion that his commander Joab orchestrated her elaborate "form of speech" or parable. She then offers profound praise, declaring David to be as wise as an angel of God, possessing an exceptional ability to discern all matters on earth, thereby acknowledging his extraordinary insight into human affairs and hidden motives and setting the stage for Absalom's return.
CONTEXT
Literary Context: This verse is a pivotal moment in the complex narrative concerning Absalom's exile and King David's deep longing for his return. Following Absalom's vengeful murder of Amnon and his subsequent flight to Geshur (2 Samuel 13), David is caught in a state of unresolved grief and paternal conflict, unable to reconcile with his son. Joab, ever the shrewd strategist, perceives David's inner turmoil and his desire for Absalom's return, yet also recognizes David's inability to initiate such a move directly. To circumvent this impasse, Joab devises an ingenious plan: he dispatches a "wise woman" from Tekoah to present a fictional legal case to David (2 Samuel 14:1-17), a carefully constructed parable designed to elicit a judgment from the king that would subtly parallel his own predicament with Absalom. David's keen discernment is powerfully highlighted in 2 Samuel 14:19, where he acutely suspects Joab's involvement. This verse (2 Samuel 14:20) directly follows David's suspicion, with the woman confirming his insight and then offering effusive praise for his wisdom, which immediately leads to David's command for Absalom's return in 2 Samuel 14:21, marking a turning point in the narrative.
Historical & Cultural Context: In ancient Near Eastern societies, kings were not merely political leaders but also supreme judges, expected to embody exceptional wisdom to govern justly, arbitrate disputes, and maintain societal order. The use of parables, riddles, and intermediaries—especially "wise women" known for their rhetorical skill—was a recognized and often necessary method of conveying difficult truths or influencing royal decisions indirectly. This approach was particularly employed when direct confrontation with the monarch was impolitic, dangerous, or when the king himself was emotionally conflicted. The phrase "wisdom of an angel of God" was a common hyperbolic expression in this cultural milieu, not meant to be taken literally ascribing divine status, but rather signifying an extraordinary, almost supernatural, level of insight, discernment, and knowledge. Such effusive praise served to flatter the monarch, reinforce their perceived divine mandate, and acknowledge their exceptional capacity for judgment. The issue of a royal son's exile for a capital crime was a matter of immense political and dynastic significance, directly impacting succession, the stability of the kingdom, and the king's legacy.
Key Themes:
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning and impact. Hyperbole is prominently evident in the phrase "wisdom of an angel of God, to know all things that are in the earth." This exaggerated statement is not meant to be taken literally, but rather to emphasize David's extraordinary discernment and insight, elevating his wisdom to a near-divine level in the eyes of the woman and, by extension, the audience. There is also a subtle irony at play: the woman praises David's ability to "know all things" and see through deception, while she herself has been an active participant in a deceptive scheme designed to manipulate his judgment. This highlights the complex moral landscape of the narrative and the tension between truth and strategic deception within David's court. Furthermore, the entire episode, orchestrated by Joab, serves as foreshadowing for the continued complexities, manipulations, and tragic consequences that will characterize David's court, particularly in relation to Absalom's eventual return and subsequent rebellion, which will test David's wisdom and leadership even further.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly speaks to the nature of wisdom, not merely as intellectual acumen but as a divinely-gifted discernment crucial for righteous leadership. David's ability to "know all things that are in the earth" reflects a kingly ideal where insight into human hearts and affairs is paramount for dispensing justice and maintaining order. While the praise is hyperbolic, it points to a theological truth: God often grants wisdom to those He appoints to lead, enabling them to navigate complex moral and political landscapes. This echoes the profound wisdom sought by Solomon in 1 Kings 3:9 and the qualities of a just ruler described in prophetic texts. The narrative implicitly teaches that true wisdom allows one to see beyond the surface, discerning truth and motive, a quality essential for both spiritual and temporal leadership, ultimately rooted in God as the source of all knowledge.
REFLECTION AND APPLICATION
This passage challenges us to cultivate discernment in our own lives, urging us not to be easily swayed by superficial appearances or manipulative rhetoric. Like David, we are called to seek wisdom that allows us to understand underlying motives and truths, especially in complex interpersonal or societal situations. For those in positions of leadership, it underscores the necessity of deep insight into the human condition and the realities of their sphere of influence, recognizing that genuine wisdom ultimately comes from God. It also reminds us that even well-intentioned actions (like Joab's desire for Absalom's return) can involve indirect or manipulative means, prompting us to critically consider the ethics of our methods, even when pursuing noble goals. Ultimately, 2 Samuel 14:20 invites us to pray for and pursue the wisdom that enables us to navigate life's intricate "forms of speech" with integrity, truth, and a heart attuned to God's ways, seeking to honor Him in all our decisions and interactions.
Questions for Reflection
FAQ
Was David's wisdom truly like that of an angel?
Answer: No, the phrase "wisdom of an angel of God" is a hyperbolic compliment, not a literal statement. In ancient Near Eastern cultures, comparing a king's wisdom to that of a divine being or angel was a common way to express profound admiration for their exceptional insight, judgment, and ability to understand complex matters. It signifies an extraordinary, almost supernatural, level of discernment, recognizing truth even when hidden, as David did in seeing through the wise woman's elaborate scheme. It does not imply that David possessed literal angelic knowledge or was an angel himself; rather, it highlights his remarkable capacity for insight and just judgment, a quality highly valued in a monarch and considered a divine gift.
Why did Joab use a "wise woman" instead of approaching David directly about Absalom?
Answer: Joab understood David's difficult emotional and political predicament regarding Absalom's exile after Amnon's murder. David was torn between the demands of justice and his deep paternal love. Approaching David directly with a plea for Absalom's return might have been seen as disrespectful or an overstep of Joab's authority, and David might have resisted a direct appeal due to his internal conflict. By using a "wise woman" from Tekoah, known for her eloquence and ability to craft a compelling narrative, Joab created a scenario where David would render a judgment on a fictional case that subtly mirrored his own predicament. This allowed David to arrive at the desired conclusion (Absalom's return) on his own terms, preserving his dignity and authority, as demonstrated by the woman's parable in 2 Samuel 14:1-17. It was a politically shrewd and indirect method of persuasion, designed to gently guide David towards the desired reconciliation without directly challenging his authority or forcing his hand.
CHRIST-CENTERED FULFILLMENT
While 2 Samuel 14:20 praises David's extraordinary wisdom, a wisdom likened to that of an "angel of God," it ultimately points to the perfect and ultimate wisdom embodied in Jesus Christ. David's discernment, though remarkable and divinely gifted, was human and finite, occasionally prone to error and limited by his fallen nature. Yet, in Christ, we find the very "wisdom of God" personified, as declared in 1 Corinthians 1:24. He is the one "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). Unlike David, who needed an intermediary like Joab and a carefully crafted parable to navigate complex human affairs, Jesus intimately knows the human heart and all things "in the earth" (John 2:25). He is the true King who perfectly discerns truth from falsehood, not through human cunning or indirect means, but through divine omniscience and perfect righteousness. His wisdom leads not merely to a temporary political reconciliation, but to eternal spiritual reconciliation, bringing us back to the Father through His perfect sacrifice, fulfilling the deep longing for restoration that Joab's scheme imperfectly sought to achieve in David's earthly kingdom (2 Corinthians 5:18-19).