2 Samuel 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.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

2 Samuel 14:12-13. Then the woman said — Having gained this point, she begs leave to say one word more, which being granted, she immediately proceeds to expostulate with the king upon his own conduct, and unkindness to the people of God, in not pardoning his own son, and bringing him back from exile. Wherefore then — If thou wouldest not permit the avengers of blood to molest me, or to destroy my son, who are but two persons; how unreasonable is it that thou shouldest proceed in thy endeavours to avenge Amnon’s blood upon Absalom, whose death would be grievous to the whole commonwealth of Israel, all whose eyes are upon him as the heir of the crown, and a wise, and valiant, and amiable person, unhappy only in this one act of killing Amnon, which was done upon a high provocation, and whereof thou thyself didst give the occasion by permitting Amnon to go unpunished? The king doth speak as one that is faulty — By thy word, and promise, and oath, given to me for my son, thou condemnest thyself for not allowing the same equity toward thy own son. It is true, Absalom’s case, as we have observed, was widely different from that which she had supposed. But David was too well affected to him to remark that difference, and was more desirous than she could be to apply that favourable judgment to his own son which he had given concerning hers.

Matthew Henry's Concise Commentary

14:1-20 We may notice here, how this widow pleads God's mercy, and his clemency toward poor guilty sinners. The state of sinners is a state of banishment from God. God pardons none to the dishonour of his law and justice, nor any who are impenitent; nor to the encouragement of crimes, or the hurt of others.

Barnes' Notes on the Bible

Having at last obtained what she wanted, the king's oath that her son should not die, she proceeds to the case of Absalom. The meaning of 2 Samuel 14:13 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."

The king doth speak ... - literally, "And from the king speaking this word (this sentence of absolution to my son) he is as one guilty; i. e. the sentence you have pronounced in favor of my son condemns your own conduct toward Absalom."

Jamieson-Fausset-Brown Bible Commentary

9. the woman said … O king, the iniquity be on me—that is, the iniquity of arresting the course of justice and pardoning a homicide, whom the Goel was bound to slay wherever he might find him, unless in a city of refuge. This was exceeding the royal prerogative, and acting in the character of an absolute monarch. The woman's language refers to a common precaution taken by the Hebrew judges and magistrates, solemnly to transfer from themselves the responsibility of the blood they doomed to be shed, either to the accusers or the criminals (2Sa 1:16; 3:28); and sometimes the accusers took it upon themselves (Mt 27:25).

Matthew Poole's Commentary

Having obliged the king by his oath in her supposed case, she now throws off the veil, and begins to apply this parable to the king’s and kingdom’s present case.

Gill's Exposition of the Entire Bible

Then the woman said, let thine handmaid, I pray thee, speak one word unto my Lord the king,.... Having gained her point, and gotten a decree from him confirmed by an oath, that her son though he had killed his brother should not die; she proceeds to accommodate the parable, and apply it to the case of Absalom, and improve it in his favour:

and he said, say on; gave her leave to say what she had further to observe to him; see Luke 7:40.

Geneva Study Bible

Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

12. Let thine handmaid, &c.] The great object of her errand has still to be effected. Firmly and clearly, but yet to all appearance incidentally, she argues from the case of her son to that of Absalom.

2 Samuel 14:12

Keil and Delitzsch Biblical Commentary on the Old Testament

When the woman had accomplished so much, she asked permission to speak one word more; and having obtained it, proceeded to the point she wanted to reach: "And wherefore thinkest thou such things against people of God? And because the king speaketh this word, he is as one inculpating himself, since the king does not let his own rejected one return." כּאשׁם, "like one who has laden himself with guilt," is the predicate to the clause וגו וּמדּבּר. These words of the woman were intentionally kept indefinite, rather hinting at what she wished to place before the king, than expressing it distinctly. This is more particularly applicable to the first clause, which needs the words that follow to render it intelligible, as כּזאת חשׁבתּה is ambiguous; so that Dathe and Thenius are wrong in rendering it, "Why dost thou propose such things towards the people of God?" and understanding it as relating to the protection which the king was willing to extend to her and to her son. חשׁב with על does not mean to think or reflect "with regard to," but "against" a person. Ewald is quite correct in referring the word כּזאת to what follows: such things, i.e., such thoughts as thou hast towards thy son, whose blood-guiltiness thou wilt not forgive. אלהים על־אם, without the article, is intentionally indefinite, "against people of God," i.e., against members of the congregation of God. "This word" refers to the decision which the king had pronounced in favour of the widow. השׁיב לבלתּי, literally, in not letting him return.

In order to persuade the king to forgive, the crafty woman reminded him (2 Samuel 14:14) of the brevity of human life and of the mercy of God: "For we must die, and (are) as water spilt upon the ground, which is not (cannot be) gathered up, and God does not take a soul away, but thinks thoughts, that He may not thrust from Him one expelled." Although these thoughts are intentionally expressed quite generally, their special allusion to the case in hand can easily be detected. We must all die, and when dead our life is irrevocably gone. Thou mightest soon experience this in the case of Absalom, if thou shouldst suffer him to continue in exile. God does not act thus; He does not deprive the sinner of life, but is merciful, and does not cast off for ever.