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How Absalom threw himself out of his royal father's protection and favour we read in the foregoing chapter, which left him an exile, outlawed, and proscribed; in this chapter we have the arts that were used to bring him and his father together again, and how, at last, it was done, which is here recorded to show the folly of David in sparing him and indulging him in his wickedness, for which he was soon after severely corrected by his unnatural rebellion. I. Joab, by bringing a feigned issue (as the lawyers speak) to be tried before him, in the case of a poor widow of Tekoah, gains from him a judgment in general, That the case might be so as that the putting of a murderer to death ought to be dispensed with (v. 1-20). II. Upon the application of this, he gains from him an order to bring Absalom back to Jerusalem, while yet he was forbidden the court (Sa2 14:21-24). III. After an account of Absalom, his person, and family, we are told how at length he was introduced by Joab into the king's presence, and the king was thoroughly reconciled to him (Sa2 14:25-33).

INTRODUCTION TO SECOND SAMUEL 14 This chapter relates that Joab, perceiving David's inclination to bring back Absalom, employed a wise woman of Tekoah to lay before him a feigned case of hers, drawn up by Joab, whereby this point was gained from the king, that murder might be dispensed with in her case, Sa2 14:1; which being applied to the case of Absalom, and the king finding out that the hand of Joab was in this, sent for him, and ordered him to bring Absalom again, though as yet he would not see his face, Sa2 14:21; and after some notice being taken of the beauty of Absalom's person, particularly of his head of hair, and of the number of his children, Sa2 14:25; it is related, that after two full years Absalom was uneasy that he might not see the king's face, and sent for Joab, who refused to come to him, till he found means to oblige him to it, who, with the king's leave, introduced him to him, Sa2 14:28.

And Joab sent to Tekoah,.... Which Kimchi says was a city in the tribe of Asher, and others in the tribe of Benjamin, but it seems rather to be in the tribe, of Judah, Ch2 11:5; according Jerom (s), it was twelve miles from Jerusalem, though in another place (t) he says it was but nine; of this place was Amos, and some think (u) the woman after mentioned was his grandmother. It was proper to lay the scene of the affair to be proposed to the king at some distance, that it might not soon and easily be inquired into: and fetched thence a wise woman; one much advanced in years, as Josephus says (w), whose years had taught her wisdom by experience; a woman of good sense, and of a good address, apt at expression and reply, and knew how to manage an affair committed to her; and among other things, perhaps, was famous for acting the part of a mourner at funerals, for which sometimes women were hired; however, she was one that was talked of for her wisdom and prudence, and Joab having heard of her, sent for her as one for his purpose. The Jews (x) say, that Tekoah was the first place in the land of Israel for oil, and because the inhabitants were much used to oil, wisdom was found among them: and said unto her, I pray thee feign thyself to be a mourner; a woman of a sorrowful spirit, and in great distress, and show it by cries and tears: and put on now mourning apparel; black clothes, such as mourners usually wore: and anoint not thyself with oil; as used to be done in times of feasting and rejoicing, to make them look smooth, and gay, and cheerful, and of which there might be much use at Tekoah, if so famous for oil: but be as a woman that had a long time mourned for the dead; her countenance pale and foul with weeping, her mourning clothes almost worn out, &c. (s) Proem. in Amos, & Comment. in Jer. vi. 1. (t) De loc. Heb. in. voce "Elthei", fol. 91. B. (u) In Hieron. Trad. Heb. in 2 Reg. fol. 78. 1. (w) Antiqu. l. 7. c. 8. sect. 4. (x) T. Bab. Menachot, fol. 85. 2.

A woman of Tekoah, by the advice of Joab, comes to the king; and by a fictitious story persuades him to recall Absalom, vv. 1-20. Joab is permitted to go to Geshur, and bring Absalom from thence, Sa2 14:21-23. Absalom comes to Jerusalem to his own house, but is forbidden to see the king's face, Sa2 14:24. An account of Absalom's beauty, and the extraordinary weight of his hair, Sa2 14:25, Sa2 14:26. His children, Sa2 14:27. He strives to regain the king's favor, and employs Joab as an intercessor, Sa2 14:28-32. David is reconciled to him, Sa2 14:33.

Joab sent to Tekoah - Tekoah, according to St. Jerome, was a little city in the tribe of Judah, about twelve miles from Jerusalem. There are several circumstances relative to this woman and her case which deserve to be noticed: - 1. She was a widow, and therefore her condition of life was the better calculated to excite compassion. 2. She lived at some distance from Jerusalem, which rendered the case difficult to be readily inquired into; and consequently there was the less danger of detection. 3. She was advanced in years, as Josephus says, that her application might have the more weight. 4. She put on mourning, to heighten the idea of distress. 5. She framed a case similar to that in which David stood, in order to convince him of the reasonableness of sparing Absalom. 6. She did not make the similitude too plain and visible, lest the king should see her intention before she had obtained a grant of pardon. Thus her circumstances, her mournful tale, her widow's needs, her aged person, and her impressive manner, all combined to make one united impression on the king's heart. We need not wonder at her success. See Bishop Patrick.

JOAB INSTRUCTS A WOMAN OF TEKOAH. (2Sa. 14:1-21) And Joab sent to Tekoah, and fetched thence a wise woman--The king was strongly attached to Absalom; and having now got over his sorrow for the violent death of Amnon, he was desirous of again enjoying the society of his favorite son, who had now been three long years absent. But a dread of public opinion and a regard to the public interests made him hesitate about recalling or pardoning his guilty son; and Joab, whose discerning mind perceived this struggle between parental affection and royal duty, devised a plan for relieving the scruples, and, at the same time, gratifying the wishes, of his master. Having procured a countrywoman of superior intelligence and address, he directed her to seek an audience of the king, and by soliciting his royal interposition in the settlement of a domestic grievance, convinced him that the life of a murderer might in some cases be saved. Tekoah was about twelve miles south of Jerusalem, and six south of Beth-lehem; and the design of bringing a woman from such a distance was to prevent either the petitioner being known, or the truth of her story easily investigated. Her speech was in the form of a parable--the circumstances--the language--the manner--well suited to the occasion, represented a case as like David's as it was policy to make it, so as not to be prematurely discovered. Having got the king pledged, she avowed it to be her design to satisfy the royal conscience, that in pardoning Absalom he was doing nothing more than he would have done in the case of a stranger, where there could be no imputation of partiality. The device succeeded; David traced its origin to Joab; and, secretly pleased at obtaining the judgment of that rough, but generally sound-thinking soldier, he commissioned him to repair to Geshur and bring home his exiled son.

Absalom's Return, and Reconciliation to the King - 2 Samuel 14 As David did not repeal the banishment of Absalom, even after he had comforted himself for Amnon's death, Joab endeavoured to bring him back to Jerusalem by stratagem (vv. 1-20); and when this succeeded, he proceeded to effect his reconciliation to the king (Sa2 14:21-33). He may have been induced to take these steps partly by his personal attachment to Absalom, but the principal reason no doubt was that Absalom had the best prospect of succeeding to the throne, and Joab thought this the best way to secure himself from punishment for the murder which he had committed. But the issue of events frustrated all such hopes. Absalom did not succeed to the throne, Joab did not escape punishment, and David was severely chastised for his weakness and injustice.