2 Samuel 14:5

Translation
King James Version
And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead.
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KJV (with Strong's)
And the king H4428 said H559 unto her, What aileth thee? And she answered H559, I am indeed H61 a widow H490 woman H802, and mine husband H376 is dead H4191.
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Complete Jewish Bible
The king said to her, "What's the trouble?"She answered, "I'm a widow. After my husband died,
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Berean Standard Bible
“What troubles you?” the king asked her. “Indeed,” she said, “I am a widow, for my husband is dead.
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American Standard Version
And the king said unto her, What aileth thee? And she answered, Of a truth I am a widow, and my husband is dead.
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World English Bible Messianic
The king said to her, “What ails you?” She answered, “Truly I am a widow, and my husband is dead.
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Geneva Bible (1599)
Then the King sayd vnto her, What aileth thee? And she answered, I am in deede a widow, and mine husband is dead:
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Young's Literal Translation
And the king saith to her, `What--to thee?' and she saith, `Truly a widow woman am I, and my husband dieth,
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See also
Judges 9:8Judges 9:152 Samuel 12:12 Samuel 12:3
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

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In the KJVVerse 8,362 of 31,102

Study This Verse

SUMMARY

2 Samuel 14:5 marks the strategic commencement of the wise woman of Tekoah's fabricated plea to King David. Approaching him in a state of feigned distress, her immediate declaration that she is a widow whose husband is dead elicits David's compassionate inquiry, "What aileth thee?" This verse skillfully establishes her vulnerable status and sets the stage for her elaborate parable, meticulously designed by Joab to subtly prepare David for the return of his exiled son, Absalom.

CONTEXT

  • Literary Context: This verse serves as the critical entry point for the "wise woman of Tekoah," a figure carefully orchestrated by Joab, King David's shrewd commander, to manipulate David's emotions and principles. The preceding verses, specifically 2 Samuel 14:1-3, detail Joab's instructions to the woman, providing her with a script designed to appeal to David's sense of royal duty and compassion. Following Absalom's murder of Amnon and his subsequent three-year exile in Geshur, David longs for his son's return but is bound by the demands of justice. Her feigned distress and immediate declaration of widowhood in 2 Samuel 14:5 are the calculated first steps in a longer, allegorical narrative intended to mirror David's own dilemma regarding Absalom, ultimately paving the way for the prince's reconciliation with his father.
  • Historical & Cultural Context: In ancient Israel, widows occupied a particularly vulnerable position within society. Lacking the traditional male protector and provider, they were often susceptible to economic hardship and exploitation. Mosaic Law and prophetic tradition frequently emphasize the community's responsibility to care for widows, orphans, and sojourners, reflecting God's own character as a defender of the defenseless, as seen in Deuteronomy 10:18. Kings, as God's appointed representatives, were expected to uphold justice and protect the marginalized. David's immediate and empathetic question, "What aileth thee?", aligns with this expectation, demonstrating his perceived role as a just and accessible ruler. The woman's strategic use of her status as a widow leverages this deeply ingrained cultural understanding of vulnerability and the king's obligation.
  • Key Themes: The encounter in 2 Samuel 14:5 introduces several prominent themes. Firstly, Compassion and Royal Duty are highlighted by David's immediate concern for the distressed woman, underscoring the ideal of a king who cares for his subjects, particularly the vulnerable. Secondly, the Vulnerability of Widows is a central element, as the woman's declaration immediately evokes sympathy and a sense of moral obligation in David, tapping into a deeply rooted biblical concern for the marginalized, as seen in passages like Psalm 68:5. Lastly, the narrative is steeped in Strategic Persuasion and Deception. The entire interaction is a carefully constructed ruse by Joab, executed by the woman, to manipulate David's emotions and ethical framework, showcasing the political cunning and indirect methods often employed in the Davidic court to achieve desired outcomes.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • widow (Hebrew, ʼalmânâh', H490): This term refers to a woman whose husband has died. In ancient Israelite society, being an ʼalmânâh signified a profound state of vulnerability, often leading to economic hardship and social disenfranchisement due to the loss of a male protector and provider. By identifying herself as such, the woman of Tekoah immediately appeals to David's sense of justice and compassion, leveraging a deeply ingrained cultural and religious imperative to care for this marginalized group.
  • woman (Hebrew, ʼishshâh', H802): This word denotes a female person. In this context, it emphasizes the woman's gender, which, combined with her status as a widow, further accentuates her perceived helplessness and reliance on the king's benevolent intervention. The term itself is common, but its pairing with "widow" creates a powerful image of one deserving of immediate attention and protection.
  • dead (Hebrew, mûwth', H4191): This primitive root means "to die" (literally or figuratively) or "to kill." In the woman's declaration, "mine husband is dead," it literally confirms the physical demise of her spouse. This stark fact is the foundation of her claim to widowhood and the subsequent narrative she will unfold, establishing the gravity of her situation and the irreversible nature of her loss.

Verse Breakdown

  • "And the king said unto her, What aileth thee?": This opening clause immediately portrays King David as an accessible and compassionate ruler, attentive to the cries of his people, especially those who appear to be in distress. His question, "What aileth thee?" (literally, "What is to you?"), is an open-ended, empathetic invitation for the woman to articulate her problem, signaling his readiness to intervene and provide justice or aid. This immediate, sympathetic response is precisely what Joab anticipated and strategically exploited for his intricate plan.
  • "And she answered, I [am] indeed a widow woman, and mine husband is dead.": The woman's response is a meticulously calculated and strategic opening. By unequivocally stating her status as a widow and confirming her husband's death, she immediately establishes a position of profound vulnerability and helplessness. This declaration is designed to evoke maximum sympathy and moral obligation from the king, laying the crucial foundation for the elaborate, fabricated story she is about to tell, which will serve as a veiled argument for Absalom's return. The word "indeed" (H61, ʼăbâl) emphasizes the truthfulness of her statement, further solidifying her credibility in David's eyes, even though it is part of a larger deception.

Literary Devices

The passage employs several potent literary devices. Dramatic Irony is prominently featured, as the audience is fully aware of Joab's intricate plan and the woman's deceptive performance, while King David remains completely unsuspecting that her distress and subsequent story are entirely fabricated to manipulate him. This creates considerable tension and highlights David's unsuspecting nature. The woman's initial declaration also masterfully utilizes Pathos, an appeal to emotion, by immediately establishing her vulnerable status as a widow—a figure traditionally deserving of profound compassion and protection in Israelite society. Furthermore, the entire interaction functions as a Parable or Fable within the larger narrative, where the woman's hypothetical case serves as a poignant allegorical representation of David's real-life dilemma concerning Absalom, meticulously designed to guide him towards a specific decision without direct confrontation. The woman's performance also subtly exhibits elements of Foreshadowing, as her plea for justice for her "remaining son" (in subsequent verses) subtly prefigures the plea for Absalom's return.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, while embedded in a narrative of political maneuvering and human cunning, touches upon profound theological themes. It underscores God's consistent concern for the vulnerable and marginalized, a theme woven throughout the fabric of Scripture. David's immediate compassion, though ultimately manipulated, reflects an ideal of righteous leadership that mirrors God's own character as a defender of the weak and the oppressed. However, the narrative also raises significant ethical questions about the use of deception, even for a seemingly noble cause like family reconciliation, prompting reflection on the integrity of communication and the potential for good intentions to be pursued through questionable methods. Ultimately, the unfolding story reminds us that even within human schemes and political intrigue, God's overarching purposes for His kingdom and His people continue to unfold, often in ways that expose human frailty and the complexities of justice and mercy.

REFLECTION AND APPLICATION

David's immediate and compassionate response to the woman's feigned distress serves as a powerful reminder for leaders and individuals alike regarding the importance of active listening and genuine concern for those who appear vulnerable or in need. While the woman's story was a ruse, the principle of responding with empathy to perceived suffering remains a vital aspect of righteous living and leadership. For believers, this passage encourages us to cultivate a heart sensitive to the cries of the marginalized in our communities, to be quick to listen, and to seek justice for the oppressed, just as God Himself champions the cause of the widow and the fatherless. However, the broader narrative also challenges us to exercise discernment, recognizing that not all pleas are genuine, and to consider the ethical implications of using deceptive means, even when driven by seemingly good intentions. It calls us to reflect on how we navigate complex relational and ethical dilemmas, striving for both compassion and integrity in our interactions.

Questions for Reflection

  • How does David's initial response challenge or affirm your understanding of compassionate leadership in both secular and spiritual contexts?
  • In what ways can we, like the woman of Tekoah, be tempted to use strategic (or even deceptive) means to achieve a desired outcome, and what are the ethical implications of such actions?
  • How does this passage encourage us to discern between genuine need and potential manipulation, while still maintaining a compassionate and open heart towards others?
  • What does this narrative teach us about the tension between justice and mercy, particularly in difficult family or community situations, and how might we apply this in our own lives?

FAQ

Why did Joab choose a "wise woman" from Tekoah for this mission?

Answer: Joab likely chose a "wise woman" (Hebrew: חֲכָמָה, chakhamah) because such individuals were known for their discernment, eloquence, and ability to present arguments persuasively and subtly. Tekoah, a town south of Jerusalem, may have been chosen for its perceived neutrality or because it was known for producing such figures, or perhaps because Joab had connections there. The woman's wisdom allowed her to craft and deliver a compelling, allegorical narrative that could skillfully navigate David's emotional and judicial sensibilities without directly confronting him about Absalom. Her gender also made her less threatening and more likely to evoke compassion from the king, making her an ideal instrument for Joab's delicate political maneuver.

Was the woman's deception justified, given her goal of family reconciliation?

Answer: From a purely pragmatic standpoint, the deception was effective in achieving Joab's immediate goal of bringing Absalom back to Jerusalem. However, from a moral and theological perspective, the use of deception, even for a seemingly good cause like family reconciliation, is ethically problematic. The Bible generally condemns lying and deceit (e.g., Proverbs 12:22). While the outcome was desired, the means employed bypassed direct communication and honest dealing, ultimately contributing to a pattern of manipulation within David's court that had long-term negative consequences for his family and kingdom, as seen in Absalom's subsequent rebellion in 2 Samuel 15.

What does this verse tell us about King David's character?

Answer: This verse initially portrays David as a compassionate and accessible king, willing to hear the pleas of his subjects, particularly the vulnerable. His immediate question, "What aileth thee?", demonstrates a genuine concern and a sense of royal duty to dispense justice and provide aid. This aligns with the biblical ideal of a righteous ruler who cares for the marginalized. However, the narrative also subtly reveals his susceptibility to emotional appeals and his eventual willingness to be swayed by indirect means, highlighting both his strengths (compassion, accessibility) and vulnerabilities (being manipulated, difficulty in confronting hard truths directly) as a leader and father, especially concerning his own family's complex dynamics.

CHRIST-CENTERED FULFILLMENT

While 2 Samuel 14:5 describes a human king's compassion, albeit one manipulated by a strategic ruse, it points forward to the ultimate King, Jesus Christ, whose compassion is perfect, untainted by deception, and infinitely effective. David's immediate inquiry into the woman's distress foreshadows Christ's profound empathy for all who suffer, particularly the marginalized and vulnerable. Jesus consistently demonstrated a heart for the "widow woman," not just in parables (e.g., the widow's mite in Mark 12:41-44), but in tangible acts of compassion, such as raising the widow's son from the dead in Luke 7:11-17. Unlike David, who was swayed by a crafted narrative and eventually brought Absalom back to a problematic reconciliation, Jesus perfectly discerned the true needs and hearts of those He encountered, offering genuine healing and reconciliation rooted in truth and grace. The underlying theme of reconciliation, however flawed in Absalom's case, finds its glorious fulfillment in Christ, who, through His sacrifice on the cross, perfectly reconciles humanity to God, not through cunning or manipulation, but through the ultimate act of self-giving love, becoming our ultimate High Priest who sympathizes with our weaknesses and our true Prince of Peace.

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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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