2 Samuel 14:10
"If anyone speaks to you," said the king, "bring him to me, and he will not trouble you again!"
“If anyone speaks to you,”
In this passage, King David is addressing a woman from Tekoa, who has been sent by Joab to persuade the king to reconcile with his estranged son Absalom. The phrase "If anyone speaks to you" indicates David's willingness to protect the woman from any potential backlash for her involvement in this sensitive matter. This reflects the king's authority and his role as a protector of his subjects. In the broader biblical context, this mirrors God's protective nature over His people, as seen in passages like Psalm 91:14-15, where God promises deliverance and protection to those who call on Him.

said the king,
The reference to "the king" highlights David's position of authority and responsibility. As the anointed king of Israel, David's words carry significant weight. His role as king is a type of Christ, who is often referred to as the King of Kings in the New Testament (Revelation 19:16). David's actions and decisions often foreshadow the ultimate kingship of Jesus, who provides protection and justice for His people.

“bring him to me,
David's instruction to "bring him to me" demonstrates his willingness to personally intervene in the situation. This reflects the biblical principle of seeking justice and resolving conflicts directly, as seen in Matthew 18:15-17, where Jesus instructs His followers to address issues directly with the involved parties. David's approach also underscores the importance of leadership involvement in conflict resolution, a theme that resonates throughout the Bible.

and he will not trouble you again!”
The assurance that "he will not trouble you again" signifies David's commitment to ensuring the woman's safety and peace of mind. This promise of protection is reminiscent of God's assurances to His people throughout Scripture, such as in Isaiah 41:10, where God tells His people not to fear because He is with them. David's promise can also be seen as a reflection of the peace and security that Christ offers to believers, as mentioned in John 14:27, where Jesus speaks of giving His peace to His followers.

Persons / Places / Events
1. King David
The reigning king of Israel, known for his heart after God, yet also for his personal and familial struggles.

2. The Woman of Tekoa
A wise woman sent by Joab to speak to King David, using a parable to persuade him to reconcile with his estranged son, Absalom.

3. Joab
David's military commander who orchestrates the woman's appeal to David, aiming to restore Absalom to the king's favor.

4. Absalom
David's son, who is in exile after killing his brother Amnon. His return to Jerusalem is the central issue in this chapter.

5. Tekoa
A town in Judah, known for its wise inhabitants, from which the woman hails.
Teaching Points
The Power of Intercession
The woman of Tekoa's role highlights the importance of interceding for others, using wisdom and courage to bring about reconciliation.

Leadership and Justice
David's willingness to hear the woman's plea demonstrates a leader's responsibility to ensure justice and protect the vulnerable.

Forgiveness and Restoration
The account encourages believers to pursue forgiveness and restoration in broken relationships, reflecting God's heart for reconciliation.

The Role of Wisdom in Conflict Resolution
The woman's approach shows how wisdom and tact can effectively address and resolve conflicts.

God's Sovereignty in Human Affairs
Despite human manipulation and schemes, God's purposes prevail, as seen in the eventual reconciliation between David and Absalom.
Bible Study Questions
1. How does the woman's approach to King David demonstrate the importance of wisdom and tact in addressing authority figures?

2. In what ways does David's response to the woman reflect his character as a leader, and how can we apply this to our own leadership roles?

3. How does the theme of reconciliation in this passage connect to Jesus' teachings in the New Testament, and what practical steps can we take to pursue reconciliation in our lives?

4. What can we learn from Joab's involvement in this account about the complexities of human motives and God's overarching plan?

5. How does this passage challenge us to be intercessors for others, and what are some practical ways we can stand in the gap for those in need of reconciliation?
Connections to Other Scriptures
2 Samuel 12
Nathan's parable to David after his sin with Bathsheba parallels the woman's approach, using accounttelling to reveal truth and prompt action.

Luke 15
The parable of the Prodigal Son reflects themes of reconciliation and forgiveness, similar to David's situation with Absalom.

Matthew 18
Jesus' teaching on resolving conflicts and the importance of forgiveness connects to David's decision to address the estrangement with Absalom.
The Woman of TekoahB. Dale 2 Samuel 14:1-20
The Parable of the Woman of TekoaA London Minister2 Samuel 14:5-20
People
Absalom, Joab, Tamar, Zeruiah
Places
Geshur, Jerusalem, Tekoa
Topics
Add, Anymore, Anyone, Anything, Aught, Bother, Bring, Damage, Hast, Ought, Says, Speaketh, Speaks, Touch
Dictionary of Bible Themes
2 Samuel 14:1-20

     5383   lawsuits

2 Samuel 14:1-24

     6682   mediation

2 Samuel 14:1-33

     6684   mediator

2 Samuel 14:4-14

     5438   parables

Library
God's Banished Ones
'God doth devise means, that His banished be not expelled from Him.' 2 SAMUEL xiv. 14. David's good-for-nothing son Absalom had brought about the murder of one of his brothers, and had fled the country. His father weakly loved the brilliant blackguard, and would fain have had him back, but was restrained by a sense of kingly duty. Joab, the astute Commander-in- chief, a devoted friend of David, saw how the land lay, and formed a plan to give the king an excuse for doing what he wished to do. So
Alexander Maclaren—Expositions of Holy Scripture

The Barley Field on Fire
Omitting the sin of the deed, we have here a picture of what is often done by our gracious God, with the wisest and best design. Often he sendeth for us, not for his profit, but for ours. He would have us come near to him and receive a blessing at his hands; but we are foolish and cold-hearted and wicked, and we will not come. He, knowing that we will not come by any other means, sendeth a serious trial: he sets our barley-field on fire; which he has a right to do, seeing our barley-fields are far
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

The Blessed Privilege of Seeing God Explained
They shall see God. Matthew 5:8 These words are linked to the former and they are a great incentive to heart-purity. The pure heart shall see the pure God. There is a double sight which the saints have of God. 1 In this life; that is, spiritually by the eye of faith. Faith sees God's glorious attributes in the glass of his Word. Faith beholds him showing forth himself through the lattice of his ordinances. Thus Moses saw him who was invisible (Hebrews 11:27). Believers see God's glory as it were
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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