2 Samuel 20:20
"Far be it!" Joab declared. "Far be it from me to swallow up or destroy!
Far be it from me!
This phrase is a strong expression of denial or rejection. In Hebrew, it is often rendered as "ḥalîlâ," which conveys a sense of abhorrence or moral repulsion. Joab, a seasoned military commander, uses this phrase to distance himself from any accusation of wrongdoing. It reflects a cultural and spiritual understanding that certain actions are beyond the pale for a person of integrity. In the broader biblical context, this phrase is used to emphasize a commitment to righteousness and justice, underscoring the importance of maintaining one's honor and integrity before God and man.

Joab replied
Joab, the son of Zeruiah, is a central figure in the narrative of 2 Samuel. As King David's nephew and the commander of his army, Joab is known for his military prowess and sometimes ruthless tactics. His reply here is significant because it shows his attempt to justify his actions and maintain his reputation. Historically, Joab's character is complex; he is both a loyal servant to David and a man who often takes matters into his own hands. This duality is reflective of the human condition, where individuals are often caught between duty and personal ambition.

Far be it from me to swallow up or destroy!
The repetition of "Far be it from me" emphasizes Joab's insistence on his innocence. The terms "swallow up" and "destroy" are vivid in their imagery. In Hebrew, "swallow up" (bala‘) can mean to engulf or consume, while "destroy" (shāmad) implies complete annihilation. Joab's use of these terms suggests a deep awareness of the gravity of such actions. In the historical context of ancient Israel, where warfare and conflict were common, the preservation of life and the avoidance of unnecessary destruction were seen as virtues. Joab's statement can be seen as an appeal to these values, highlighting the tension between the necessity of military action and the moral imperative to protect and preserve life.

Persons / Places / Events
1. Joab
The commander of King David's army, known for his military prowess and sometimes ruthless actions. In this verse, he is responding to a wise woman from the city of Abel Beth Maacah.

2. Abel Beth Maacah
A city in northern Israel, significant in this context as the place where Sheba, a rebel against King David, sought refuge. The city becomes a focal point of Joab's military campaign.

3. Sheba son of Bichri
A Benjamite who led a rebellion against King David, declaring that they had no part in David's kingdom. His rebellion is the reason for Joab's presence at Abel Beth Maacah.

4. Wise Woman of Abel
An unnamed woman who speaks with Joab, negotiating peace and the preservation of her city by offering the head of Sheba.

5. David
The King of Israel, whose reign is threatened by Sheba's rebellion. Although not directly mentioned in this verse, he is the central figure in the broader account.
Teaching Points
The Power of Wisdom and Diplomacy
The wise woman's intervention highlights the importance of wisdom and diplomacy in resolving conflicts. Her approach prevents unnecessary destruction and bloodshed.

The Role of Leadership in Conflict Resolution
Joab's response to the wise woman shows the responsibility of leaders to listen and consider peaceful solutions, even in the midst of conflict.

The Consequences of Rebellion
Sheba's rebellion against David serves as a reminder of the consequences of defying God-ordained authority, leading to division and destruction.

God's Sovereignty in Human Affairs
Despite human rebellion and conflict, God's purposes prevail. The resolution of Sheba's rebellion underscores God's control over the affairs of nations.
Bible Study Questions
1. How does the wise woman's approach to Joab reflect the biblical principle of peacemaking, and how can we apply this in our own conflicts?

2. In what ways does Joab's response to the wise woman demonstrate the importance of listening to wise counsel, and how can we cultivate this in our leadership roles?

3. How does the account of Sheba's rebellion and its resolution illustrate the consequences of rejecting God-ordained authority, and what lessons can we learn for our own lives?

4. What parallels can we draw between the wise woman's actions and other biblical figures who used wisdom to avert disaster, such as Abigail in 1 Samuel 25?

5. How does this passage encourage us to trust in God's sovereignty, even when human actions seem to threaten His plans?
Connections to Other Scriptures
1 Samuel 25
The account of Abigail, another wise woman who intervenes to prevent bloodshed, parallels the wise woman's actions in Abel Beth Maacah.

Proverbs 15:1
This verse speaks to the power of a gentle answer to turn away wrath, similar to the wise woman's approach to Joab.

Matthew 5:9
Jesus' teaching on peacemakers being blessed connects to the wise woman's role in seeking peace for her city.
A PeacemakerB. Dale 2 Samuel 20:15-22
Abel's Oracle; or Prudence and PeaceablenessF. Hastings.2 Samuel 20:16-22
People
Abel, Abiathar, Abishai, Absalom, Adoram, Ahilud, Amasa, Benaiah, Berites, Bichri, Bichrites, Cherethites, Dan, David, Gibeon, Ira, Jehoiada, Jehoshaphat, Jesse, Joab, Kerethites, Maacah, Pelethites, Sheva, Zadok
Places
Abel-beth-maacah, Gibeon, Jerusalem, Jordan River
Topics
Answereth, Answering, Cause, Death, Destroy, Destruction, Joab, Jo'ab, Replied, Swallow
Dictionary of Bible Themes
2 Samuel 20:1-22

     5087   David, reign of

Library
Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

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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