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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
Second Samuel 14:3 is a pivotal verse that reveals Joab's meticulous orchestration of a scheme to facilitate the return of Absalom, King David's estranged son, from exile. It precisely details Joab's instructions to the wise woman of Tekoah, whom he employs as a proxy to present a fabricated legal case to David. This act of "putting words in her mouth" powerfully highlights Joab's shrewd political acumen, his manipulative yet strategic approach, and his complete control over the narrative intended to sway the king's heart towards reconciliation with Absalom, thereby setting in motion a chain of events with profound implications for David's kingdom and family.
CONTEXT
Literary Context: This verse is deeply embedded within the tumultuous narrative of King David's family life, particularly following the tragic events of Amnon's rape of Tamar and Absalom's subsequent revenge. Absalom, having murdered his half-brother Amnon (2 Samuel 13:28-29), fled to Geshur, his mother's homeland, where he remained in exile for three years. Although initially angry, David's heart eventually began to yearn for Absalom's return (2 Samuel 13:39). Joab, David's astute and influential military commander and nephew, perceives this longing and devises an elaborate plan to facilitate Absalom's return without David having to directly initiate it, thereby preserving the king's dignity and authority. The preceding verses (2 Samuel 14:1-2) describe Joab's recruitment of the "wise woman of Tekoah" and his initial instructions to her, setting the stage for the precise dictation of her speech in verse 3. This carefully constructed scenario is designed to elicit a specific judgment from David that can then be analogously applied to Absalom's situation.
Historical & Cultural Context: The use of a "wise woman" (Hebrew: ishshah chakamah) in ancient Israel was a recognized social role; such individuals were often sought out for their ability to provide counsel, mediate disputes, or deliver messages with persuasive eloquence, as exemplified by the wise woman of Abel Beth-Maacah in 2 Samuel 20:16-22. Tekoah, a town situated in the Judean wilderness south of Jerusalem, was particularly known for its inhabitants' wisdom and their skill in crafting parables and allegories, making the woman from this region an ideal and credible choice for Joab's intricate scheme. The legal system of the time frequently involved the king acting as the supreme judge, hearing cases directly from his subjects. Joab's manipulation of this system, by presenting a fabricated scenario designed to elicit a specific royal decree, vividly highlights the political maneuvering and indirect influence common in ancient Near Eastern royal courts. Furthermore, the concept of blood vengeance (go'el haddam) was a deeply ingrained cultural norm, which Absalom had enacted, making his exile a culturally understandable, though personally painful, consequence. Joab's plan subtly navigates these cultural expectations to achieve his objective.
Key Themes: This verse significantly contributes to several overarching themes within the book of 2 Samuel. Manipulation and Deception are central, as Joab employs indirect means and a fabricated story to influence King David, reflecting the complex and often morally ambiguous political landscape of David's reign. This stands in stark contrast to the direct, divinely inspired confrontation by the prophet Nathan in 2 Samuel 12. The theme of Intercession and Reconciliation is also prominent, as Joab's ultimate goal is to facilitate the return and restoration of Absalom to his father, despite the deceptive method. This highlights David's ongoing struggle with his family and the multifaceted consequences of his own past actions. Wisdom and Eloquence are showcased through the wise woman's role, underscoring the profound power of persuasive speech and narrative in ancient society and its capacity to sway powerful figures. Finally, the verse exemplifies the intricate Political Strategy at play within David's court, where personal family matters often intertwined with matters of state, and where influential figures like Joab wielded significant power through cunning and indirect action.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse, though brief, is rich in literary devices that underscore the narrative's themes and Joab's character. Manipulation is the overarching device, as Joab orchestrates a scenario designed to trick David into a desired outcome. The phrase "put the words in her mouth" is a powerful Idiom that functions as a form of Metonymy, where the act of dictation stands for the complete control Joab exerts over the woman's entire performance and the message itself. This act also sets up a dramatic Irony: the king, known for his wisdom and discernment, is about to be swayed by a fabricated story, highlighting the vulnerability of even the wisest to cunning deception. Furthermore, the entire episode functions as a Foreshadowing of the complex and often tragic consequences of Absalom's return, hinting at the instability and deception that will continue to plague David's household and kingdom. The woman's subsequent dialogue, though not explicitly in this verse, will employ a Parable or Allegory, a common literary and rhetorical device used in ancient Israel to convey a deeper truth or to influence a decision indirectly, here used for deceptive ends.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse highlights the complex interplay of human agency, political pragmatism, and the consequences of sin within the Davidic monarchy. While Joab's actions are driven by a desire to reconcile father and son and perhaps stabilize the kingdom, his method of manipulation raises profound ethical questions about the means used to achieve even seemingly noble ends. The narrative implicitly critiques the use of deception, even as it acknowledges its effectiveness in human affairs. Theologically, it reminds us that while God can work through imperfect human instruments and their flawed plans, the ripple effects of such actions can be far-reaching and unintended. The attempt to force reconciliation through deception ultimately proved disastrous for David's family and kingdom, illustrating that true healing and restoration often require transparency, genuine repentance, and divine intervention, rather than clever schemes.
REFLECTION AND APPLICATION
The intricate web of manipulation woven by Joab in this verse serves as a potent reminder of the complexities inherent in human relationships and the pursuit of desired outcomes. It prompts us to consider the ethics of influence: are we always transparent in our dealings, or do we sometimes resort to indirect or even deceptive means to achieve what we believe is good or necessary? While Joab's immediate goal was reconciliation, the path he chose ultimately led to greater strife and tragedy for David's family, underscoring the unforeseen and often negative consequences of actions rooted in deception. This narrative challenges us to examine our own motives and methods, encouraging us to prioritize integrity and truthfulness, even when the direct path seems more difficult or less expedient. It also invites us to cultivate discernment, recognizing that counsel or influence can come through various channels, and it is crucial to evaluate the source, intent, and ultimate impact of such input, always seeking alignment with God's truth and righteous ways.
Questions for Reflection
FAQ
Why did Joab choose a "wise woman" from Tekoah specifically?
Answer: Joab's choice of a "wise woman" (ishshah chakamah) from Tekoah was highly strategic. Tekoah, a town located in the Judean wilderness south of Jerusalem, was renowned for its inhabitants' wisdom, particularly their skill in crafting and delivering parables or allegories. This reputation meant that a woman from Tekoah would be perceived as credible and eloquent, capable of presenting a compelling and persuasive narrative to King David. Her wisdom and the town's reputation would lend authority to the fabricated story, making it more likely that David would be swayed by her plea, thereby serving Joab's manipulative purpose of bringing Absalom back from exile without David having to directly initiate the reconciliation. The cultural expectation of wisdom from Tekoah made her an ideal, albeit unwitting, instrument in Joab's scheme.
What was the "fabricated legal case" the woman was to present?
Answer: While 2 Samuel 14:3 only states that Joab "put the words in her mouth," the subsequent verses (2 Samuel 14:4-7) reveal the details of the fabricated case. The woman was instructed to tell David a story about her two sons, one of whom killed the other in a field. Now, the rest of the family was demanding that the surviving son be handed over to them to be executed as a blood avenger, which would leave her with no heir and extinguish her husband's name and lineage. This tragic scenario was designed to elicit David's judgment that the surviving son should be spared, which Joab then intended to apply by analogy to Absalom's situation, who had killed his brother Amnon (2 Samuel 13:28-29).
CHRIST-CENTERED FULFILLMENT
While 2 Samuel 14:3 details a humanly contrived and manipulative scheme, it subtly points to the broader biblical narrative of intercession, reconciliation, and the ultimate divine plan for restoration. Joab's desire to reconcile David and Absalom, though flawed in its execution, reflects a deep human longing for fractured relationships to be mended. This longing finds its ultimate and perfect fulfillment in Jesus Christ. Unlike Joab, who "put words in her mouth" for a deceptive purpose, God the Father "put words" into the mouth of His Son, Jesus, not of deception but of truth and life (John 12:49-50). Jesus is the true and faithful intercessor, not needing a fabricated story, but offering His own life as the ultimate sacrifice to reconcile humanity to God (Romans 5:10-11). He is the one who truly takes away the sin of the world (John 1:29), making genuine reconciliation possible, not through manipulation, but through grace and truth. The failed, tragic reunion of David and Absalom ultimately foreshadows the perfect, eternal reconciliation offered through Christ, who truly brings peace between estranged parties—God and humanity—by breaking down the dividing wall of hostility through His cross (Ephesians 2:14-16).