2 Samuel 14:15
Now therefore, I have come to present this matter to my lord the king because the people have made me afraid. Your servant thought, 'I will speak to the king. Perhaps he will grant the request of his maidservant.
Now therefore, I have come to present this matter to my lord the king
This phrase is part of a speech by the wise woman of Tekoa, sent by Joab to King David. The context is a carefully crafted parable to persuade David to reconcile with his estranged son Absalom. The phrase reflects the formal approach and respect due to a king, highlighting the hierarchical structure of ancient Israelite society. The use of "my lord the king" underscores the authority and reverence associated with the monarchy, a central institution in Israel's history.

because the people have made me afraid
The woman claims fear of the people, which may reflect the societal pressures and potential unrest due to Absalom's banishment. This fear could symbolize the broader anxiety within the kingdom over unresolved familial and national issues. The phrase also illustrates the role of public opinion in royal decisions, a theme seen throughout the biblical narrative, where leaders often face the challenge of balancing divine command with popular sentiment.

Your servant thought, ‘I will speak to the king.
The term "Your servant" is a common expression of humility and submission in biblical texts, indicating the speaker's lower status and dependence on the king's favor. This approach is strategic, as it positions the woman as a petitioner seeking justice, a recurring motif in the Bible where individuals appeal to those in authority for intervention, reminiscent of Esther's approach to King Xerxes.

Perhaps he will grant the request of his maidservant.
The phrase "Perhaps he will grant" suggests hope and uncertainty, reflecting the unpredictable nature of royal decisions. The term "maidservant" further emphasizes humility and the social hierarchy. This plea for mercy and justice is a theme that resonates with other biblical narratives, such as the persistent widow in Luke 18, illustrating the power of persistent and humble petitioning before those in authority.

Persons / Places / Events
1. Joab
The commander of King David's army who orchestrates the plan to reconcile David with his son Absalom by using a wise woman from Tekoa.

2. The Wise Woman of Tekoa
A woman chosen by Joab to present a parable to King David, aiming to convince him to bring Absalom back to Jerusalem.

3. King David
The ruler of Israel, who is dealing with the estrangement from his son Absalom after Absalom's murder of his brother Amnon.

4. Absalom
David's son, who is in exile after killing his brother Amnon in revenge for the rape of their sister Tamar.

5. Tekoa
A town in Judah, known for its wise inhabitants, from which the woman who speaks to David is brought.
Teaching Points
The Power of Intercession
The wise woman of Tekoa serves as an intercessor, demonstrating the importance of speaking up for reconciliation and peace. Believers are called to be peacemakers in their communities.

Wisdom in Approach
The woman's tactful and respectful approach to King David shows the value of wisdom and discernment in difficult conversations. Christians should seek God's wisdom in their interactions.

Courage in Advocacy
Despite her fear, the woman speaks to the king, showing courage in advocating for others. Believers are encouraged to overcome fear and stand up for justice and reconciliation.

The Role of Fear
The woman's fear of the people's reaction highlights how fear can motivate action. Christians should examine how fear influences their decisions and seek to act in faith.

Reconciliation and Forgiveness
The account underscores the importance of reconciliation within families and communities. Believers are reminded of the call to forgive and restore broken relationships.
Bible Study Questions
1. How does the wise woman of Tekoa's approach to King David reflect the principles found in Proverbs 15:1, and how can we apply this in our own lives?

2. In what ways does the account of Absalom and David parallel the Parable of the Prodigal Son, and what lessons can we draw about forgiveness and reconciliation?

3. What role does fear play in the actions of the characters in 2 Samuel 14:15, and how can we ensure that our actions are guided by faith rather than fear?

4. How can we act as intercessors in our own communities, advocating for peace and reconciliation as the wise woman did?

5. Reflect on a time when you had to approach someone in authority with a difficult request. What did you learn from that experience, and how might this passage inform your approach in the future?
Connections to Other Scriptures
2 Samuel 13
Provides the background of Absalom's estrangement from David, detailing the events leading to Amnon's murder and Absalom's subsequent flight.

Luke 15:11-32
The Parable of the Prodigal Son, which similarly deals with themes of estrangement and reconciliation within a family.

Proverbs 15:1
Highlights the power of a gentle answer, which can be related to the wise woman's approach to King David.
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
Afraid, Asks, Bondmaid, Cause, Effect, Fear, Handmaid, Maidservant, Maid-servant, Perform, Perhaps, Reason, Request, Seeing, Servant, Speak
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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