Joab, discerning King David's desire for Absalom's return, orchestrates a plan using a wise woman from Tekoah. The woman presents a fabricated parable to David, subtly advocating for the return of his banished son. David, understanding the ruse, commands Joab to bring Absalom back to Jerusalem, though initially forbidding him from seeing his face. After two years, Absalom forces a meeting with Joab, leading to his full reconciliation and a kiss from the king.
And Joab sent to Tekoa, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on mourning apparel, I pray thee, and anoint not thyself with oil, but be as a woman that hath a long time mourned for the dead:
And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and killed him.
And, behold, the whole family is risen against thy handmaid, and they say, Deliver him that smote his brother, that we may kill him for the life of his brother whom he slew, and so destroy the heir also. Thus will they quench my coal which is left, and will leave to my husband neither name nor remainder upon the face of the earth.
Then said she, I pray thee, let the king remember Jehovah thy God, that the avenger of blood destroy not any more, lest they destroy my son. And he said, As Jehovah liveth, there shall not one hair of thy son fall to the earth.
And the woman said, Wherefore then hast thou devised such a thing against the people of God? for in speaking this word the king is as one that is guilty, in that the king doth not fetch home again his banished one.
For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God take away life, but deviseth means, that he that is banished be not an outcast from him.
Now therefore seeing that I am come to speak this word unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his servant.
Then thy handmaid said, Let, I pray thee, the word of my lord the king be comfortable; for as an angel of God, so is my lord the king to discern good and bad: and Jehovah thy God be with thee.
Then the king answered and said unto the woman, Hide not from me, I pray thee, aught that I shall ask thee. And the woman said, Let my lord the king now speak.
And the king said, Is the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from aught that my lord the king hath spoken; for thy servant Joab, he bade me, and he put all these words in the mouth of thy handmaid;
to change the face of the matter hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.
And Joab fell to the ground on his face, and did obeisance, and blessed the king; and Joab said, To-day thy servant knoweth that I have found favor in thy sight, my lord, O king, in that the king hath performed the request of his servant.
Now in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.
And when he cut the hair of his head (now it was at every year’s end that he cut it; because it was heavy on him, therefore he cut it); he weighed the hair of his head at two hundred shekels, after the king’s weight.
Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.
And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it were better for me to be there still. Now therefore let me see the king’s face; and if there be iniquity in me, let him kill me.
So Joab came to the king, and told him; and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.
Study Notes for 2 Samuel 14
Verse 1
Joab, David’s shrewd military commander, recognized that the king’s heart longed for Absalom’s return, despite the necessity of his exile following the murder of Amnon (13:38). Joab acts without consulting David, using manipulation rather than direct petition.
Verse 2
Tekoah, a town in Judah, was known for producing wise people (cf. Amos 1:1). Joab’s choice of a 'wise woman' indicates his need for a skilled rhetorical agent capable of delivering a compelling, carefully structured plea to the king.
Verse 6
The woman’s fictional case mirrors the Amnon/Absalom situation: a death resulting from conflict, leading to a demand for retribution against the surviving son.
Verse 7
The phrase 'quench my coal which is left' is a powerful metaphor appealing to David’s sense of duty regarding dynastic preservation. Killing the surviving son would extinguish the family name and inheritance, a tragedy David would naturally seek to prevent.
Verse 11
David binds himself with a solemn oath, 'As the LORD liveth,' thus publicly committing to the principle of mercy and protection for the one who slew his brother, provided the killing was not premeditated.
Verse 13
The woman pivots, using David's own ruling against him. By granting protection to her fictional son, David is implicitly condemned for refusing the same mercy to his actual banished son, Absalom.
Verse 14
This verse contains the theological climax of the speech. While human life is fragile ('water spilt on the ground'), God actively 'devises means' (likely referring to the creation of cities of refuge or the possibility of repentance) so that the banished are not permanently expelled from Him.
Verse 17
Calling the king 'as an angel of God' attributes divine wisdom and discernment to David. This flattery pressures the king to act wisely—meaning mercifully—in the matter of Absalom.
Verse 19
David’s political astuteness is evident; he immediately recognized that the complex rhetorical strategy and perfect timing pointed to Joab’s calculated design.
Verse 21
Having been cornered by the rhetorical trap, David yields. He grants the request but avoids interaction with Joab concerning the justice of the matter, simply giving the command to bring Absalom home.
Verse 24
This restriction highlights David's internal conflict. He satisfied his emotional desire to have Absalom near but maintained a political distance, keeping Absalom exiled within Jerusalem to signal his continued displeasure.
Verse 25
The detailed description of Absalom’s striking physical perfection foreshadows his later ability to charm the people and gain popular support, leading to his rebellion (15:6).
Verse 26
The weight of his hair (200 shekels, approximately 5 pounds, though likely a hyperbolic figure) emphasizes his vanity and unique appearance, which ultimately plays a role in his death (18:9).
Verse 27
Absalom names his daughter Tamar, perhaps in memory of his sister who was raped by Amnon, subtly reminding the court of the unresolved injustice that led to his banishment.
Verse 28
The two full years of isolation increased Absalom’s resentment. David’s partial forgiveness was perceived as continued punishment, which eventually fueled his desperate attempts to force the king’s hand.
Verse 30
Absalom’s tactic of arson is a calculated, public act of provocation designed to force Joab to act. This demonstrates Absalom’s boldness and willingness to use extreme measures to achieve his goals.
Verse 32
Absalom frames his desperate act as a plea for justice, demanding either full restoration or execution. He views the intermediate state of house arrest as worse than death.
Verse 33
The king finally grants full reconciliation by kissing Absalom. Although the relationship is formally repaired, the underlying distrust and resentment fostered by the years of separation will soon lead to tragic consequences.
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