2 Samuel 14:16
For the king will hear and deliver his maidservant from the hand of the man who would cut off both me and my son from God's inheritance.'
For the king will hear
This phrase underscores the expectation of justice and mercy from the king, who in this context is King David. The Hebrew root for "hear" is "שָׁמַע" (shama), which implies not just the act of hearing but also understanding and responding. In ancient Israel, the king was seen as God's representative on earth, tasked with upholding divine justice. This expectation reflects the belief that a righteous king would be attentive to the pleas of his people, embodying the divine attribute of justice.

and deliver his servant
The word "deliver" comes from the Hebrew "נָצַל" (natsal), meaning to rescue or save. This term is often used in the context of God delivering His people from danger or oppression. The use of "servant" here indicates humility and submission, recognizing the king's authority. It also reflects the covenant relationship between the king and his subjects, where the king is expected to protect and provide for those under his care.

from the hand of the man
The "hand" in Hebrew, "יָד" (yad), symbolizes power and control. This phrase suggests a situation of oppression or threat, where one person holds power over another. In biblical times, the hand was often used metaphorically to represent authority or the ability to act. The plea is for the king to intervene and remove the oppressive power of this man.

who would cut off
The phrase "cut off" is translated from the Hebrew "כָּרַת" (karath), which means to sever or destroy. This term is frequently used in the context of covenants, where breaking a covenant is described as being "cut off" from the community. Here, it implies a threat to life and lineage, a serious concern in a culture where family and inheritance were central to one's identity and future.

both me and my son
This highlights the personal and familial nature of the plea. In ancient Israel, family was the primary social unit, and the loss of a son would mean the end of one's lineage and inheritance. The mention of both the speaker and her son emphasizes the totality of the threat and the desperation of the situation.

from God’s inheritance
The concept of "inheritance" in Hebrew, "נַחֲלָה" (nachalah), is deeply rooted in the idea of the Promised Land given by God to the Israelites. It signifies not just physical land but also spiritual heritage and identity. Being cut off from God's inheritance would mean losing one's place among God's people and the blessings associated with it. This plea appeals to the king's sense of justice and his role as a guardian of God's covenant with Israel.

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

2. The Woman of Tekoa
A wise woman sent by Joab to speak to King David in a parable to convince him to bring Absalom back to Jerusalem.

3. Joab
David's military commander who orchestrates the plan to reconcile David with his estranged son, Absalom.

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

5. Tekoa
A town in Judah, known for its wise inhabitants, from where the woman was brought to speak to David.
Teaching Points
The Power of Intercession
The woman of Tekoa's plea is a form of intercession, reminding us of the importance of standing in the gap for others in prayer and action.

God’s Inheritance
The reference to "God’s inheritance" underscores the importance of spiritual legacy and the need to protect it from division and destruction.

Wisdom in Conflict Resolution
Joab's use of the woman of Tekoa demonstrates the need for wisdom and creativity in resolving conflicts, especially within families.

The Role of Authority
David's role as king and father highlights the responsibility of those in authority to act justly and with mercy, reflecting God's character.

Reconciliation and Forgiveness
The account encourages believers to pursue reconciliation and forgiveness, even when relationships are strained or broken.
Bible Study Questions
1. How does the woman of Tekoa's approach to King David reflect the role of intercessors in our lives today?

2. In what ways can we protect and value our spiritual inheritance in the face of conflict or division?

3. How can we apply the wisdom seen in Joab's plan to our own methods of resolving conflicts within our families or communities?

4. What responsibilities do we have as leaders or influencers to act with justice and mercy, and how can we ensure our actions reflect God's character?

5. How does the theme of reconciliation in this passage connect with Jesus' teachings on forgiveness and restoration in the New Testament?
Connections to Other Scriptures
2 Samuel 12
The account of Nathan confronting David with a parable, similar to the woman of Tekoa's approach, highlighting the power of accounttelling in revealing truth.

Luke 15
The parable of the Prodigal Son, which echoes themes of reconciliation and forgiveness between a father and his wayward son.

Psalm 51
David's psalm of repentance, reflecting his understanding of God's mercy, which is a theme in his decision-making process regarding 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
Agree, Cut, Deliver, Destroy, Destruction, Ear, Handmaid, Hearken, Heritage, Inheritance, Maidservant, Paw, Power, Purpose, Seeking, Servant, Trying
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

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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