2Sa 14:1 Now Joab the son of Zeruiah perceived that the king's heart was toward Absalom.
Joab the son of Zeruiah - The general of David's army:
the king's heart was towards Absalom – was against Absalom. If David’s heart had been favorable towards Absalom, he would not have kept away from him for 2 years after his return to Jerusalem even after he was permitted to return. Most (but not all) commentators however believe that David was receptive and wanted to restore relations with Absalom. They believe that a dread of public opinion and a regard to the public interests made him hesitate about recalling or pardoning his guilty son; and Joab, whose discerning mind perceived this struggle between parental affection and royal duty, devised a plan for relieving the scruples, and, at the same time, gratifying the wishes, of his master.
2Sa 14:2 And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
Tekoah - Tekoah, according to Jerome, was a little city in the tribe of Judah, about twelve miles from Jerusalem.
fetched thence a wise woman - one much advanced in years, a woman of good sense who knew how to manage an affair committed to her; and among other things, perhaps, was famous for acting the part of a mourner at funerals, for which sometimes women were hired; however, she was one that was talked of for her wisdom and prudence, and Joab having heard of her, sent for her as one for his purpose
anoint not thyself with oil - as used to be done in times of feasting and rejoicing, to make them look smooth, and cheerful, and of which there might be much use at Tekoah, for it was famous for oil.
2Sa 14:3 And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.
2Sa 14:4 And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.
2Sa 14:5 And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead.
I am indeed a widow woman - It is very possible that the principal facts mentioned here were real, and that Joab found out a person whose circumstances bore a near resemblance to that which he wished to represent. This account differed, no doubt, from the case of Absalom, inasmuch as in this case no murder had taken place in the heat of a quarrel, and no avenger of blood demanded his death; so that the only resemblance was in the fact that there existed an intention to punish a murderer. But it was necessary to disguise the affair in this manner, in order that David might not detect her purpose, but might pronounce a decision out of pity for the poor widow which could be applied to his own conduct towards Absalom.
When the king asked her, “What aileth thee?” - the woman described the pretended calamity which had befallen her, saying that she was a widow, and her two sons had quarrelled in the field; and as no one interposed, one of them had killed the other. The whole family had then risen up and demanded that the survivor should be given up, that they might carry out the avenging of blood upon him. Thus they sought to destroy the heir also, and extinguish the only spark that remained to her, so as to leave her husband neither name nor posterity upon the earth.
2Sa 14:6 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 slew him.
and there was none to part them - which, had there been, might have prevented the sad disaster. One scholar believes that this is pointed at David, who when Amnon forced himself on Tamar, did not correct him for it, nor seek to make peace between the brethren, and hence followed this revenge.
They strove together – without witnesses in the fable, however in the real situation, there were plenty of witnesses to the revenge as it took place at the dinner table in front of his brethren.
the one smote the other, and slew him - one gave the first blow, and so was the aggressor; and that he that was smitten rose up in his own defense, and in his passion slew him that smote him; which is observed to lessen the crime, and to intimate that Amnon was the aggressor, who first began the sin and quarrel, in ravishing Tamar, and so reproaching Absalom; and therefore his blood was upon his own head.
2Sa 14:7 And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth.
The whole family - This indicates that all the king’s sons, and the whole court, were against Absalom, and that the knowledge of this was what hindered David from yielding to his affection and recalling him.
The whole family is risen - They took on them the part of the avenger of blood; the nearest akin to the murdered person having a right to slay the murderer.
they shall quench my coal that is left - she had but one son, as she represents her case, who was like a coal left among ashes, in the ruins of her family; the only one to support her, keep alive her family, and bear up and continue her husband's name.
They shall quench my coal which is left - A man and his descendants or successors are often termed in Scripture a lamp or light. So, 2Sa_21:17, the men of David said, when they swore that he should no more go out with them to battle, That thou quench not the Light of Israel. And to raise up a lamp to a person signifies his having a posterity to continue his name and family upon the earth: thus, quench my coal that is left means destroying all hope of posterity, and extinguishing the family from among the people.
and they said, deliver him that smote his brother - pretending great regard to the deceased, and a zeal for justice, when the main thing aimed at was to get the inheritance into their own hands, as appears by what follows. Here she insinuates to the king, that the reason why the rest of the king's sons spoke against Absalom to him, and stirred him up to punish him with death, was because he was heir to the crown, and they thought by removing him to make way for themselves:
and shall not leave to my husband neither name nor remainder upon the earth - should he be delivered up to them and slain; but herein the fable differed greatly from the case it was intended to represent; for had Absalom been put to death, as the law required, David had sons enough to inherit his throne, and keep up his name.
2Sa 14:8 And the king said unto the woman, Go to thine house, and I will give charge concerning thee.
I will give charge concerning thee - intimating that he would inquire into her case; and if it was as she had represented it, he would give orders that she should not be disturbed, or be obliged to deliver up her son, and that he should be safe from those that sought his life. Indirectly granting her petition, and assenting that her son’s life should be spared. This would not do, it was too distant; and she could not by it bring her business to a conclusion: so she proceeds.
This declaration on the part of the king was perfectly just. If the brothers had quarreled, and one had killed the other in the heat of the quarrel, it was right that he should be defended from the avenger of blood, because it could not be assumed that there was any previous intention to murder. This declaration therefore could not be applied as yet to David's conduct towards Absalom. But the woman consequently proceeded to say, “My lord, O king, let the guilt be upon me and upon my father's house, and let the king and his throne be guiltless.” The meaning of the words is this: but if there should be anything wrong in the fact that this bloodshed is not punished, let the guilt fall upon me and my family.
2Sa 14:9 And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless.
The iniquity be on me - The woman therefore says, if there is any such guilt in sparing my son, may it rest upon me and my house, not on David and his throne. The cunning speech of the woman extracted a more direct promise of protection from the king. Compare the principle in Gen_9:5-6 and surely the blood of your lives will I require. At the hand of every animal will I require it, and at the hand of man. At the hand of every man's brother will I require the life of man. Whoever sheds man's blood, his blood shall be shed by man; for He made man in the image of God. Num_35:30-34 Whoever kills any person, the murderer shall be put to death by the mouth of witnesses. But one witness shall not testify against any person to cause him to die. And you shall take no ransom for the life of a murderer who is guilty of death. But he shall surely be put to death. And you shall take no ransom for him who has fled to the city of his refuge, to return to live in the land until the death of the high priest. So you shall not defile the land in which you are . For blood defiles the land. And the land cannot be cleansed of the blood that is shed in it, except by the blood of him that shed it. So do not defile the land which you shall inhabit, in which I dwell. For I the LORD dwell among the sons of Israel. Compare 2Sa_3:27-28 And Abner returned to Hebron. And Joab took him aside in the gate to speak with him privately. And he struck him there in the belly, and he died, for the blood of Asahel his brother. And afterward David heard, and said, My kingdom and I are guiltless before the LORD forever from the blood of Abner the son of Ner.
2Sa 14:10 And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more.
Whosoever saith ought unto thee – Anyone who demands of her to deliver up her son to justice, and reproaching her for not doing it:
bring him to me - give him in charge to a proper officer to be brought before me, and I shall chastise him for it:
2Sa 14:11 Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the LORD liveth, there shall not one hair of thy son fall to the earth.
And he said, As the Lord liveth - Thus he binds himself by a most solemn promise and oath; and this is what the woman wanted to extort.
that thou wouldest not suffer the revengers of blood to destroy any more - her meaning is, that the king would swear to her that no one should slay her son; otherwise if only the avenger of blood that was next of kin was forbidden, others would rise up one after another, so that he would never be in safety:
2Sa 14:12 Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on.
Then the woman said - Having at last obtained what she wanted, the king’s oath that her son should not die, she proceeds to the case of Absalom.
2Sa 14:13 And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.
Wherefore then hast thou thought such a thing - The meaning may be paraphrased thus: “If you have done right as regards my son, how is it that you harbor such a purpose of vengeance against Absalom as to keep him, one of God’s people, an outcast in a pagan country, far from the worship of the God of Israel? Upon your own showing you are guilty of a great fault in not allowing Absalom to return.”
Wherefore then hast thou thought such a thing - The woman, having now got the king’s promise confirmed by all oath, that her son should not suffer for the murder of his brother, comes immediately to her conclusion: Is not the king to blame? Does he now act a consistent part? He is willing to pardon the meanest of his subjects the murder of a brother at the instance of a poor widow, and he is not willing to pardon his son Absalom, whose restoration to favor is the desire of the whole nation. Is that clemency to be refused to the king’s son, the hope of the nation and heir to the throne, which is shown to a private individual, whose death or life can only be of consequence to one family? Why, therefore, dost thou not bring back thy banished child?
Wherefore then hast thou thought such a thing - she expostulates with the king how he could entertain such a thought, as to seek to take away his son’s life, when he had so fully expressed himself in her case on behalf of her son, who had slain his brother; or rather the meaning is, why he should think of doing such a thing as this, so contrary to the will of the people of Israel, the people of God, who would be greatly offended and grieved at it.
for the king doth speak this thing as one which is faulty - he contradicts and condemns himself, in swearing that her son who had killed his brother should not die, nor an hair of his head be hurt, but should be in the utmost safety; and yet he sought to put his own son to death for a like crime.
in that the king doth not fetch home again his banished - meaning Absalom, who was in a foreign country, an exile, and in danger of falling into idolatry; not daring to come home, lest his father should order him to be put to death.
2Sa 14:14 For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him.
His banished - The use of the word as applied to one of the people of God driven into a pagan land, is well illustrated by Deu_30:4-5 If you are driven out into the outermost parts of the heavens, the LORD your God will gather you from there, and He will bring you from there. And the LORD your God will bring you into the land which your fathers possessed, and you shall possess it. And He will do you good, and multiply you above your fathers. Jer_40:12 even all the Jews returned out of all places where they were driven, and came to the land of Judah, to Gedaliah, to Mizpah, and gathered wine and summer fruits in abundance. Mic_4:6 In that day, says the LORD, I will gather the lame, and I will gather the banished, and the one I have afflicted. Zep_3:19 Behold, at that time I will deal with all those who afflict you. And I will save her who is lame, and gather her who was driven out. And I will give them for a praise and for a name in all the land of their shame.
Neither doth God respect any person - Some prefer “And God does not take away life”, in the case of every sin that deserves death, e. g. David’s own case 2Sa_12:13 And David said to Nathan, I have sinned against the LORD. And Nathan said to David, The LORD also has put away your sin; you shall not die but devises devices that the wanderer may not be forever expelled from him, for the return of penitent sinners.
For we must needs die - Whatever is done must be done quickly; all must die; God has not exempted any person from this common lot. Though Amnon be dead, yet the death of Absalom cannot bring him to life, nor repair this loss. Besides, for his crime, he justly deserved to die; and thou, in this case didst not administer justice. Horrible as this fratricide is, it is a pardonable case: the crime of Amnon was bad; and the offense to Absalom, the ruin of his beloved sister, indescribably great.
For we must needs die - particularly she insinuates that David must die, and that there must be a successor named, and perhaps a dispute would arise about one; which might be fatal, if Absalom was not recalled in his lifetime;
as water spilt on the ground - which sinks into the earth, and cannot be got out of it again; so men, when they die, are buried in the earth, and cannot be gathered or restored to life again, until the resurrection of the dead.
2Sa 14:15 Now therefore that I am come to speak of this thing 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 handmaid.
The people have made me afraid - After these allusions to David's treatment of Absalom, the woman returned again to her own affairs, to make the king believe that nothing but her own distress had led her to speak thus. She pretends still that her suit was a real one, and that she was in fear of the people setting upon her and her son.
The people have made me afraid - it is because the people have made me afraid; having heard of their whisperings, murmurings, and uneasiness among them, because Absalom was not sent for home, fearing there would be an insurrection in the nation, or an invasion of it by Absalom at the request of his friends. The truth is, I was even forced to this bold address to thee by the disposition of thy people, who are discontented at Absalom's perpetual banishment, lest, if Absalom by his father-in-law's assistance invade the land, the people who have a great kindness for him, and think he is very hard used, should take up arms.
I will now speak unto the king; it may be the king will perform the request of his handmaid - not only with respect to her own son, as feigned; but with respect to Absalom.
2Sa 14:16 For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God.
Inheritance of God - That is, out of that land which God gave to His people to be their inheritance, and in which alone God hath settled the place of His presence and worship: whereby she intimates the danger of Absalom's living in a state of separation from God, and His house, amongst idolaters.
2Sa 14:17 Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee.
As an angel of God - whatever David decided would be right. As they are very wise, knowing, and understanding creatures, so was David:
the word of my lord the king shall now be comfortable - what will give ease and satisfaction not only to her, but to all the people of Israel, when they shall hear of the king's intention and resolution to bring back Absalom:
2Sa 14:18 Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.
Then the king answered - Understanding plainly what she meant by all this, that the case she brought was a feigned one, and that the intention of it was to let him know the sense of the people with respect to Absalom, and the recall of him: These words of the woman were so well considered and so crafty, that the king could not fail to see both what she really meant, and also that she had not come with her petition of her own accord. He therefore told her to answer the question without disguise: whether the hand of Joab was with her in all this.
2Sa 14:19 And the king said, Is not 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 ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:
none can turn to the right hand or the left from ought that my lord the king hath spoken - he has hit upon the truth of the matter; there is no dissimulation or prevarication to be used; the thing cannot be denied; for thy servant Joab he bade me, and put all these words in the mouth of thine handmaid: he sent for me, and laid his commands on me, and directed me what to say to the king, and how to conduct this affair.
2Sa 14:20 To fetch about this form of speech 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.
According to the wisdom of an angel of God – wise not only to understand the design of this fable or parable, but of such sagacity and penetration as to find out the author of it This is quite in the style of flattery of that region.
2Sa 14:21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
And the king said unto Joab - Who was present, or but at a little distance, waiting the issue of this affair:
2Sa 14:22 And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.
Today thy servant knoweth that I have found grace in thy sight — Joab betrayed a little selfishness amid his professions of joy at this act of grace to Absalom, and flattered himself that he now brought both father and son under lasting obligations. But, in granting this pardon, he was acting in the character of a despot rather than a constitutional king of Israel. The feelings of the father triumphed over the duty of the king, who, as the supreme magistrate, was bound to execute impartial justice on every murderer, by the express law of God (Gen_9:6; Num_35:30, Num_35:31), which he had no power to dispense with (Deu_18:18; Jos_1:8; 1Sa_10:25) for the laws of God bound the kings and rulers, as well as the people of Israel.
2Sa 14:23 So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
So Joab arose and went to Geshur - Where Absalom was with his grandfather, the king of the place.
2Sa 14:24 And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.
Let him not see my face - He would not at once restore him to favor, though he had now remitted his crime; so that he should not die for it. We are not told why David adopted this half-measure. Perhaps it was to show this detestation of the crime, and respect for justice. Perhaps there was some remaining resentment in his mind at him on account of it; and partly for his credit among some of the people at least, who might think it was a crime so great as not to go unpunished, and also for the greater humiliation of Absalom, who, the king might think, had not been sufficiently humbled for his sin, or had not truly repented of it: By this means Absalom might be drawn to a more thorough humiliation and repentance. Perhaps David could not forgive Absalom altogether. This half forgiveness was an imprudent measure, and bore very bitter fruit.
let him turn to his own house - depart from the king's palace, and go to his own house, which was in Jerusalem; for here he had one before he fled to Geshur.
2Sa 14:25 But 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.
None to be so much praised as Absalom - Which is observed to account in some measure for the interest he had in the affections of the people, both now and hereafter: It was probably his personal beauty that caused the people to interest themselves so much in his behalf; for the great mass of the public is ever caught and led by outward appearances.
There was no blemish in him - He was perfect and regular in all his features, and in all his proportions. Nothing is said of Absalom's wisdom and piety. All here said of him is, that he was very handsome. A poor commendation for a man that had nothing else in him valuable.
2Sa 14:26 And when he polled his head, (for it was at every year's end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight.
When he polled his head - Or cut off the hair of it; for that was one thing, a good head of hair which he had, that made him look very comely and beautiful:
2Sa 14:27 And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.
Unto Absalom there were born three sons - These children did not survive him; 2Sa_18:18 And Absalom in his lifetime had taken and reared up for himself a pillar, which is in the King's Valley. For he said, I have no son to keep my name in remembrance. And he called the pillar after his own name. And it is called until this day, Absalom's monument.
one daughter, whose name was Tamar - whom he named after his sister Tamar, who was ravished by Amnon; the Septuagint version in some copies adds,"and she became the wife of Rehoboam, the son of Solomon, and bore to him Abia;'' so also says Josephus. Maachah is said to be the daughter of Absalom. She is possibly his granddaughter through Tamar. One scholar says Maachah is the daughter of another Absalom. Maachah is the mother of Abijah, and the favorite wife of Rehoboam 1Ki_15:2 He reigned three years in Jerusalem. And his mother's name was Maachah, the daughter of Abishalom. 2Ch_11:20-21 20 And after her he took Maachah the daughter of Absalom, who bore Abijah to him, and Attai, and Ziza, and Shelomith. And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubines (for he took eighteen wives and sixty concubines, and had twenty-eight sons and sixty daughters).
2Sa 14:28 So Absalom dwelt two full years in Jerusalem, and saw not the king's face.
Absalom saw not the king’s face — David’s son was not admitted into his father’s presence but was confined to his own house and the society of his own family. This slight severity was designed to bring him to sincere repentance, on perceiving that his father had not fully pardoned him, as well as to convince the people of David’s abhorrence of his crime. Not being allowed to appear at court, or to adopt any state, the courtiers kept aloof; even his cousin did not deem it prudent to go into his society. For two full years his liberty was more restricted, and his life more apart from his countrymen while living in Jerusalem, than in Geshur; and he might have continued in this disgrace longer, had he not, by a violent expedient, determined (2Sa_14:30) to force his case on the attention of Joab, through whose kind and powerful influence a full reconciliation was effected between him and his father.
2Sa 14:29 Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.
2Sa 14:30 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.
Go and set it on fire - This was strange conduct which shows him to be a bold, and revengeful, and ungrateful man, to use his friend, and the general of the king's army, after this manner, but it had the desired effect. Joab had not used his influence to get Absalom to court; now he uses it, and succeeds.
2Sa 14:31 Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?
wherefore have thy servants set my field on fire - which was not only injurious to his property, but a malicious action.
2Sa 14:32 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 had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me.
Absalom answered Joab - Neither denying the fact, nor being ashamed of it, nor asking pardon for it; but endeavoring to vindicate it, by giving a reason as he thought sufficient for it: was assuming great authority over a person in such an high office as Joab was.
now therefore let me see the king's face - that is, speak to the king, and intercede for me, that I may see his face; which he was eager for, not from affection to the king; but that being at court, he might be able to ingratiate himself among the courtiers and others, and carry the point which his ambition prompted him to, supplant the king, and seize the crown:
if there be any iniquity in me, let him kill me - signifying he chose to die, rather than to live such a life he did: but of being put to death he was not much afraid; presuming partly upon his innocence, thinking that the killing of his brother was no crime, because he was the aggressor, had ravished his sister, and for it ought to die; and since justice was delayed, and not done him, he had committed no iniquity in putting him to death; and partly on his father's affection to him, which he was sensible of; at least he had reason to believe he would not now put him to death; for had he designed that, he would have ordered it before now, since he had had him so long in his hands.
2Sa 14:33 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.
the king kissed Absalom - in token of his reconciliation to him; which laid the foundation of his after troubles from him, related in the following chapters.
