2 Samuel 14:8
And the king said to the woman, Go to your house, and I will give charge concerning you.
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2 Samuel 14:8. The king said, Go to thy house, &c. — Notwithstanding the forementioned dissimilarity, the case was too like his own to suffer David to be unmoved; he soon felt her distress, and told her she might return to her house, and leave the care of her business to him; he would give proper directions about it. But not having yet obtained what she wanted, in seeming solicitude for her son, she added, O king, the iniquity be on me, and the king and his throne be guiltless — She means, either, 1st, If she had pressed the king to any thing in itself unjust, or in any way had misinformed him, or misrepresented the state of the case, she wished all the guilt of that iniquity, or misrepresentation, might fall upon her own head, and upon her family. Or, 2d, If, through the king’s forgetfulness, or neglect of her just cause, her adversaries should prevail and destroy her son, her desire was, that God would not lay it to the king’s charge, but rather to her and hers, so that the king might be exempted thereby. By her words, thus taken, she insinuates that such an omission would bring guilt upon him; and yet most decently so expresses herself as not to seem to blame or threaten him with any punishment from God on that account. This sense seems best to agree with David’s answer, which shows that she desired some further assurances of the king’s care.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.I will give charge ... - Indirectly granting her petition, and assenting that her son's life should be spared. 7. they shall quench my coal which is left—The life of man is compared in Scripture to a light. To quench the light of Israel (2Sa 21:17) is to destroy the king's life; to ordain a lamp for any one (Ps 132:17) is to grant him posterity; to quench a coal signifies here the extinction of this woman's only remaining hope that the name and family of her husband would be preserved. The figure is a beautiful one; a coal live, but lying under a heap of embers—all that she had to rekindle her fire—to light her lamp in Israel. That thy cause may be justly and truly examined, and thy son preserved from their unjust and malicious proceedings. And the king said to the woman, go to thine house,.... Go home and make thyself easy:

and 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.

And the king said unto the woman, Go to thine house, and I will give charge concerning thee.
8. I will give charge, &c.] Implying that her son should be protected. The king could reasonably grant a free pardon, as it was a case of manslaughter and not a premeditated murder.When Joab perceived that the king's heart was against Absalom, he sent for a cunning woman from Tekoah, to work upon the king and change his mind, so that he might grant forgiveness to Absalom. 2 Samuel 14:1 is understood by the majority of commentators, in accordance with the Syriac and Vulgate, as signifying that Joab learned that the king's heart was inclined towards Absalom, was well disposed towards him again. But this explanation is neither philologically sustained, nor in accordance with the context. לב, written with על and without any verb, so that היה has to be supplied, only occurs again in Daniel 11:28, where the preposition has the meaning "against." It is no argument against this meaning here, that if David had been ill disposed towards Absalom, there would have been no necessity to state that Joab perceived it; for we cannot see why Joab should only have perceived or noticed David's friendly feelings, and not his unfriendly feelings as well. If, however, Joab had noticed the re-awakening of David's good feelings towards Absalom, there would have been no necessity for him to bring the cunning woman from Tekoah to induce him to consent to Absalom's return. Moreover, David would not in that case have refused to allow Absalom to see his face for two whole years after his return to Jerusalem (2 Samuel 14:24). Tekoah, the home of the prophet Amos, the present Tekua, two hours to the south of Bethlehem (see at Joshua 15:59, lxx). The "wise woman" was to put on mourning, as a woman who had been mourning for a long while for some one that was dead (התאבּל, to set or show herself mourning), and to go to the king in this attire, and say what Joab had put into her mouth.
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