2 Samuel 14:8

Translation
King James Version
And the king said unto the woman, Go to thine house, and I will give charge concerning thee.
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KJV (with Strong's)
And the king H4428 said H559 unto the woman H802, Go H3212 to thine house H1004, and I will give charge H6680 concerning thee.
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Complete Jewish Bible
The king said to the woman, "Go back home; I myself will decide what to do about you."
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Berean Standard Bible
“Go home,” the king said to the woman, “and I will give orders on your behalf.”
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American Standard Version
And the king said unto the woman, Go to thy house, and I will give charge concerning thee.
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World English Bible Messianic
The king said to the woman, “Go to your house, and I will give a command concerning you.”
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Geneva Bible (1599)
And the King said vnto the woman, Go to thine house, and I wil giue a charge for thee.
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Young's Literal Translation
And the king saith unto the woman, `Go to thine house, and I give charge concerning thee.'
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See also
Proverbs 18:13Job 29:162 Samuel 12:52 Samuel 12:62 Samuel 16:4Isaiah 11:3Isaiah 11:4
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City Plan: Jerusalem in the Time of David
City Plan: Jerusalem in the Time of David View full PDF
Banishment and Return of Absalom
Banishment and Return of Absalom View full PDF

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In the KJVVerse 8,365 of 31,102

Study This Verse

SUMMARY

2 Samuel 14:8 marks a pivotal moment in Joab's intricate scheme to facilitate the return of David's exiled son, Absalom. In this verse, King David responds to the carefully crafted plea of the wise woman of Tekoah, signaling his immediate and compassionate intent to personally intervene and provide royal protection and justice concerning her fictional case. This seemingly simple royal decree is a crucial step in the woman's persuasive strategy, designed to subtly guide David toward a similar act of mercy for his own estranged son, setting the stage for the dramatic revelation of her true purpose.

CONTEXT

  • Literary Context: This verse is deeply embedded within a highly strategic and emotionally charged narrative in 2 Samuel 14. Following Absalom's murder of his half-brother Amnon and his subsequent flight to Geshur (2 Samuel 13:37-39), King David mourns but refrains from taking any action to recall Absalom. Joab, discerning David's unspoken longing for his son, orchestrates an elaborate plan involving a "wise woman" from Tekoah. The woman presents a fabricated legal dilemma to David: a widow whose two sons fought, one killing the other, and now the community seeks to execute the remaining son, which would extinguish her family line. David's response in 2 Samuel 14:8, promising to "give charge concerning thee," indicates his immediate positive reception and willingness to provide royal protection and justice, setting the stage for the woman to pivot from her personal "tragedy" to the king's own domestic predicament concerning Absalom. The narrative tension lies in the profound dramatic irony, as the audience is fully aware of the deception while David remains oblivious to its true purpose until later in the conversation.
  • Historical & Cultural Context: In ancient Israel, the king served as the supreme judge and final arbiter of justice, a role deeply rooted in the theocratic understanding of leadership. Cases that could not be resolved at lower levels, or those involving complex family and tribal laws, often came directly before the monarch. The concept of preserving a family line was paramount, as lineage was crucial for inheritance, identity, and the fulfillment of covenant promises, particularly the Davidic covenant. The extinction of a male line was a profound tragedy, often seen as a curse or a severe misfortune. The "wise woman" (חֲכָמָה, chakhamah) was a recognized figure in Israelite society, often consulted for counsel, arbitration, and even prophecy, as seen with the wise woman of Abel Beth-Maacah (2 Samuel 20:16-22). Tekoah, a town in Judah known for its wisdom and prophets (e.g., Amos), may have been specifically chosen by Joab to lend credibility to the woman's persona and story. David's immediate response reflects his expected duty to protect the vulnerable and uphold justice, especially for widows and orphans, a recurring theme in Israelite law and prophecy (Deuteronomy 10:18).
  • Key Themes: This verse contributes significantly to several overarching themes within 2 Samuel and the broader Davidic narrative. Firstly, Royal Authority and Justice are highlighted, as David's statement underscores his executive power and his expected role as the ultimate dispenser of justice and protector of his people. His promise to "give charge" is a formal exercise of his kingly prerogative. Secondly, Compassion and Mercy are central; David's immediate inclination to show mercy and offer protection to the seemingly distressed widow and her son reveals a compassionate aspect of his character, even amidst his personal turmoil. This aligns with the ideal of a righteous king who cares for the vulnerable, a theme echoed in the Psalms (Psalm 72:12-14). Thirdly, the Art of Persuasion and Wisdom is powerfully demonstrated through the woman of Tekoah's (and Joab's) strategy. By appealing to David's sense of justice and empathy through a relatable, albeit fictional, parable, they skillfully guide him toward a particular course of action, illustrating the power of indirect communication and strategic influence. Finally, the theme of Reconciliation and Restoration is subtly introduced, as David's readiness to restore the "son" in the parable foreshadows the deeper desire for Absalom's return and the healing of the fractured royal family.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • king (Hebrew, melek', H4428): This word refers to the sovereign ruler, David, highlighting his supreme authority and responsibility as the head of the nation. In this context, it emphasizes that the one speaking is the ultimate arbiter of justice and the source of protection within Israel. His word carries absolute weight and power.
  • Go (Hebrew, yâlak', H3212): This imperative, while a command for the woman to depart, is not a dismissal of her plea but an assurance. It signals that her immediate presence is no longer required because the king has taken the matter into his hands. It implies a sense of resolution and peace for her, as her petition has been heard and accepted by the highest authority.
  • give charge (Hebrew, tsâvâh', H6680): This verb signifies "to constitute" or "to enjoin," indicating a formal, binding royal instruction or decree. It is not a casual promise but a king's authoritative word, implying that David will personally issue orders to his officials or judges to ensure her safety and the resolution of her case. It underscores his direct involvement and the authoritative nature of his commitment.

Verse Breakdown

  • "And the king said unto the woman": This opening clause immediately establishes the direct interaction between the highest authority in the land and the supplicant. It highlights that the woman's carefully constructed narrative has successfully captured David's attention and evoked a kingly response. Despite his personal grief and the complexities of his reign, David is presented as attentive to the cries of his subjects.
  • "Go to thine house": This phrase serves as David's immediate dismissal of the woman from his presence, but it is a dismissal rooted in assurance, not rejection. It implies that she no longer needs to remain and plead her case, as the king has heard and accepted her petition. She can return home with the expectation that her matter will be handled by royal decree, signifying the successful initial phase of her mission.
  • "and I will give charge concerning thee": This is the core of David's promise, a formal declaration of royal intervention. It signifies his commitment to personally oversee or delegate the resolution of her case. This authoritative statement demonstrates David's kingly responsibility to uphold justice and protect the vulnerable, and it is precisely the response Joab and the woman sought, setting the stage for the revelation of Absalom's true situation. It underscores the king's power to intervene and alter circumstances.

Literary Devices

The narrative surrounding 2 Samuel 14:8 employs several potent Literary Devices. Dramatic Irony is paramount, as the audience is fully aware of Joab's elaborate scheme and the woman's true purpose, while King David remains oblivious to the deception. This creates significant tension and anticipation, as David unknowingly walks into the trap. The woman's story itself functions as an Analogy or Parable, carefully crafted to mirror David's own predicament with Absalom without directly confronting him. This indirect approach allows David to apply principles of justice and mercy to a seemingly detached case before realizing its personal implications. Furthermore, there is an element of Foreshadowing in David's compassionate response; his willingness to intervene for the "widow's son" subtly foreshadows his eventual, albeit reluctant, decision to recall his own son, Absalom. The woman's role as a "wise woman" also introduces Symbolism, representing not just a skilled orator but also the wisdom and strategic thinking employed by Joab to navigate a delicate political and familial situation.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Samuel 14:8, while depicting a humanly orchestrated deception, subtly illuminates profound theological themes. David's immediate inclination to administer justice and show mercy, even when manipulated, reflects the divine attributes that a righteous king was meant to embody. God's sovereignty often works through complex human actions, including those that are flawed or deceptive, to bring about His ultimate purposes. Just as David, the earthly king, promises to "give charge" and intervene on behalf of the seemingly helpless, so too does the Heavenly King continually oversee and intervene in the affairs of His people, upholding justice and extending mercy. This passage reminds us that while human wisdom and machinations can be intricate, they ultimately operate within the bounds of God's overarching plan for reconciliation and restoration, even when the path is winding and imperfect. It highlights the divine expectation for earthly rulers to reflect God's character in their governance.

REFLECTION AND APPLICATION

The king's response in 2 Samuel 14:8, though part of a strategic deception, offers valuable insights for reflection and application. It underscores the importance of leadership that is genuinely attentive to the pleas of its people and deeply committed to upholding justice and extending compassion, particularly to the vulnerable and marginalized. For believers, this passage challenges us to consider our own roles as advocates for justice and mercy in a broken world. Just as David was moved to "give charge" concerning the woman, we are called to speak up for the marginalized, to defend the defenseless, and to seek equitable solutions in our communities, reflecting the heart of God. However, it also highlights the crucial need for discernment, as even good intentions can be manipulated, and the pursuit of a desired outcome can sometimes justify questionable means. We are reminded that while human justice is often imperfect and prone to manipulation, God's character is consistently just and merciful. We can trust in His ultimate "charge" concerning His people, knowing that He oversees all things and works for the good of those who love Him, even when the paths He uses are complex or unclear. This passage encourages us to cultivate wisdom in our communication, to exercise sound judgment in our decisions, and to seek divine guidance in navigating difficult interpersonal and societal issues, always striving for reconciliation grounded in truth and integrity.

Questions for Reflection

  • How does David's immediate response to the woman's plea reflect both his character and his kingly responsibilities, even within the context of manipulation?
  • In what ways might we, like Joab, be tempted to use indirect or manipulative means to achieve what we perceive as a good outcome, and what are the ethical implications of such actions for a follower of Christ?
  • How can we cultivate discernment to recognize when we are being subtly influenced, and how can we respond with wisdom and integrity, prioritizing truth over desired outcomes?
  • Considering God's sovereignty, how does this narrative, with its human machinations and imperfections, illustrate that God can work through flawed circumstances and people to achieve His divine purposes?

FAQ

Why did Joab use a "wise woman" from Tekoah to approach King David instead of directly advocating for Absalom himself?

Answer: Joab understood David's deep grief and his profound internal conflict regarding Absalom's return. Directly advocating for Absalom would have been perceived as self-serving, disrespectful of David's authority, or an attempt to pressure the king, which could have backfired. By using a "wise woman" from Tekoah, Joab employed several strategic advantages. Firstly, a woman, especially a widow, could evoke greater empathy and compassion from the king, appealing to his sense of justice for the vulnerable, a duty expected of a righteous ruler. Secondly, the woman's wisdom and rhetorical skill, for which Tekoah was renowned, allowed her to craft a compelling, indirect parable that subtly mirrored David's own situation without directly confronting him. This indirect approach allowed David to arrive at a conclusion (the need for mercy and reconciliation) on his own terms, making him more receptive to applying it to Absalom. It also provided David with a face-saving way to reverse his stance on Absalom's exile, as the "wise woman" acted as a neutral party and a perceived voice of the people, rather than a direct political agent. Her method was designed to gently guide David's conscience rather than force his hand, as seen in David's initial response in 2 Samuel 14:8.

Was King David truly deceived by the woman of Tekoah's story, or did he suspect her true intentions?

Answer: Initially, King David appears to have been genuinely deceived by the woman's story. His immediate and compassionate response in 2 Samuel 14:8, promising to "give charge concerning thee," indicates that he took her fictional case at face value and was moved by her plight as a distressed widow. However, as the conversation progresses and the woman subtly shifts from her personal "tragedy" to a broader theological argument about God's desire for reconciliation, David's keen discernment begins to activate. He presses her with increasingly pointed questions, eventually asking directly if "the hand of Joab" is behind this matter (2 Samuel 14:19). This suggests that while he was initially taken in by the emotional appeal and the crafted narrative, his kingly wisdom and understanding of court politics eventually led him to suspect the true orchestrator and the underlying purpose of her visit. The woman's masterful rhetoric, however, allowed her to maintain the facade long enough to achieve her objective and prepare David for the truth.

CHRIST-CENTERED FULFILLMENT

The intricate narrative of 2 Samuel 14:8, with its themes of justice, mercy, reconciliation, and the return of an exiled son, finds its ultimate and perfect fulfillment in Jesus Christ. David, as an earthly king, strives to administer justice and compassion, yet his actions are often flawed and susceptible to manipulation, as seen in this very passage. He is a shadow of the perfect King to come, whose reign is characterized by absolute righteousness and unfailing mercy. Jesus, however, is the King of kings who perfectly embodies both justice and mercy (Psalm 89:14). Where David's "charge" was given concerning a fictional case to facilitate a human agenda, Christ's "charge" is a divine decree of salvation for all humanity. He is the ultimate mediator, far surpassing the wise woman of Tekoah, who intercedes for us before the Father, not through a parable or deception, but through His perfect life, atoning death, and resurrection (1 Timothy 2:5). The longing for Absalom's return, a son alienated from his father, foreshadows the greater divine longing for humanity's reconciliation with God, a reconciliation made possible only through Christ's sacrifice (2 Corinthians 5:18-19). Just as David desired the restoration of his son, God desires the return of all His "prodigal sons and daughters" (Luke 15:11-32), and Jesus is the Way, the Truth, and the Life who brings us home to the Father (John 14:6). In Christ, we find the perfect King, Judge, and Reconciler, who truly gives charge concerning us, ensuring our eternal safety and restoration.

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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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