2 Samuel 14:14
For surely we will die and be like water poured out on the ground, which cannot be recovered. Yet God does not take away a life; but He devises ways that the banished one may not be cast out from Him.
For surely we will die
This phrase acknowledges the inevitability of death, a universal truth that transcends time and culture. The Hebrew word for "die" here is "muwth," which signifies the cessation of life. In the biblical context, death is often seen as a consequence of sin (Genesis 2:17, Romans 6:23). This phrase serves as a reminder of human mortality and the need for divine intervention in the face of sin and death.

and be like water poured out on the ground
The imagery of water poured out on the ground conveys the idea of irretrievability and finality. In ancient Near Eastern cultures, water was a precious resource, and once spilled, it could not be gathered again. This metaphor emphasizes the irreversible nature of death and the futility of human efforts to reclaim what is lost. It underscores the need for God's grace and redemption.

which cannot be recovered
This phrase reinforces the concept of irreversibility. The Hebrew root "shuwb" means to return or restore, highlighting the impossibility of reversing death by human means. It points to the limitations of human power and the necessity of divine intervention for restoration and hope beyond the grave.

Yet God does not take away life
Here, the text shifts to a message of hope and divine mercy. The Hebrew word "nasa" means to lift, carry, or take away. This phrase suggests that God, in His mercy, does not desire the destruction of life. Instead, He is portrayed as a God of compassion who values life and seeks to preserve it. This aligns with the broader biblical narrative of God's desire for repentance and salvation rather than judgment (Ezekiel 18:32).

but He devises means
The word "devises" comes from the Hebrew "chashab," meaning to think, plan, or calculate. This indicates God's intentional and thoughtful approach to providing a way for reconciliation. It reflects His wisdom and sovereignty in orchestrating circumstances for the redemption of His people. This phrase assures believers of God's active role in seeking and saving the lost.

so that the banished one may not be cast out from Him
The term "banished" refers to those who are separated or exiled, often due to sin or disobedience. The Hebrew word "nadach" means to drive away or scatter. This phrase highlights God's redemptive purpose: to restore those who are estranged from Him. It echoes the parable of the prodigal son (Luke 15:11-32), where the father's heart longs for the return of his lost child. God's ultimate desire is reconciliation and restoration, ensuring that no one remains permanently separated from His presence.

Persons / Places / Events
1. David
The King of Israel, who is dealing with the aftermath of his son Absalom's actions and the murder of Amnon.

2. Absalom
David's son, who has been banished for killing his brother Amnon in revenge for the rape of their sister Tamar.

3. Joab
David's military commander, who orchestrates a plan to reconcile David and Absalom.

4. The Wise Woman of Tekoa
A woman used by Joab to deliver a parable to King David, prompting him to consider reconciliation with Absalom.

5. Tekoa
A town in Judah, from where the wise woman hails.
Teaching Points
The Inevitability of Death
Recognize that life is fleeting, like water spilled on the ground. This should prompt us to live with an eternal perspective.

God's Heart for Reconciliation
God devises means for the banished to return. This reflects His desire for reconciliation, urging us to seek restoration in our relationships.

Divine Mercy and Justice
God does not delight in taking away life but seeks ways to restore. We should emulate His mercy and justice in our dealings with others.

The Role of Intercession
Joab's use of the wise woman shows the power of intercession and advocacy. We are called to intercede for others, seeking their restoration.

Repentance and Return
Like Absalom, we may find ourselves estranged from God or others. God provides a way back, encouraging us to repent and return.
Bible Study Questions
1. How does the inevitability of death, as described in 2 Samuel 14:14, influence your daily life and priorities?

2. In what ways can you act as an intercessor or advocate for reconciliation in your community or family?

3. Reflect on a time when you experienced God's mercy and restoration. How can this experience guide you in extending grace to others?

4. How does the theme of reconciliation in 2 Samuel 14:14 connect with the Parable of the Prodigal Son in Luke 15?

5. What practical steps can you take to seek reconciliation with someone from whom you are estranged, following the example of God's heart in this passage?
Connections to Other Scriptures
Genesis 3:19
The inevitability of death is echoed in the curse upon Adam, highlighting the human condition of mortality.

Luke 15:11-32
The Parable of the Prodigal Son reflects God's heart for reconciliation and restoration, similar to the theme in 2 Samuel 14:14.

Ezekiel 18:23
God's desire for repentance and life rather than death aligns with His character as described in 2 Samuel 14:14.

Psalm 103:8-14
God's compassion and mercy are emphasized, showing His willingness to forgive and restore.
A Foregleam of the GospelU. R. Thomas.2 Samuel 14:14
An Unexpected Provision of MercyW. Cadman, M. A.2 Samuel 14:14
As Water Spilt Upon the GroundB. Dale 2 Samuel 14:14
Death and BanishmentJ. Wilcox, M. A.2 Samuel 14:14
Exiles Brought BackT. De Witt Talmage.2 Samuel 14:14
God Fetching Home His BanishedG. Wood 2 Samuel 14:14
God's Banished OnesA. Maclaren, D. D.2 Samuel 14:14
God's Restoration of His BanishedB. Dale 2 Samuel 14:14
Justice and MercyF. Ellaby.2 Samuel 14:14
Means for Restoring the BanishedSpurgeon, Charles Haddon2 Samuel 14:14
The Atonement a NecessityW. Hay Aitken, M. A.2 Samuel 14:14
The Banished RestoredR. Page, M. A.2 Samuel 14:14
The Christian Scheme a Device of LoveSamuel Martin.2 Samuel 14:14
The Instability of Human ThingsJ. W. Cunningham, A. M.2 Samuel 14:14
The King's Son Coming Home from ExileL. A. Banks, D. D.2 Samuel 14:14
The Necessity of DeathD. Delaney.2 Samuel 14:14
The Restoration of God's Banished OnesG. J. Procter.2 Samuel 14:14
The Return of the BanishedM. G. Pearse.2 Samuel 14:14
The Tekoite and Divine DevisingF. Hastings.2 Samuel 14:14
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
Accept, Banished, Can't, Cast, Completely, Cut, Death, Devices, Devise, Devised, Devises, Deviseth, Die, Drained, Estranged, Expelled, Gathered, Ground, Instead, Needs, Outcast, Plans, Possible, Purpose, Recovered, Respect, Running, Spilled, Spilt, Split, Surely, Yet
Dictionary of Bible Themes
2 Samuel 14:14

     6200   imperfection, influence
     6203   mortality
     7212   exile
     9021   death, natural
     9023   death, unbelievers
     9105   last things

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

2 Samuel 14:13-14

     5485   punishment, legal aspects

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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