2 Samuel 14:5
"What troubles you?" the king asked her. "Indeed," she said, "I am a widow, for my husband is dead.
“What troubles you?” the king asked her.
This phrase occurs during a pivotal moment in the narrative of 2 Samuel. The king in question is King David, who is approached by a woman from Tekoa. This encounter is orchestrated by Joab, David's military commander, to persuade the king to reconcile with his estranged son Absalom. The question "What troubles you?" reflects David's role as a judge and leader, responsible for the welfare of his people. It echoes the biblical theme of a king's duty to administer justice and compassion, reminiscent of Solomon's wisdom in 1 Kings 3:16-28. The king's inquiry also highlights the importance of addressing grievances and seeking understanding, a principle found throughout the wisdom literature, such as Proverbs 18:13.

“Indeed,” she said,
The woman's response begins with "Indeed," indicating her acknowledgment of the king's authority and her readiness to present her case. This interaction is part of a carefully crafted narrative by Joab, using the woman's story as an allegory to mirror David's own situation with Absalom. The use of a parable or story to convey a deeper truth is a common biblical technique, seen in Nathan's confrontation with David in 2 Samuel 12:1-7. This method allows for reflection and self-examination, encouraging the listener to discern the underlying message.

“I am a widow,
The woman's claim of widowhood places her in a vulnerable social position, as widows in ancient Israel were often marginalized and dependent on the community for support. The Law of Moses provided specific protections for widows, emphasizing the need for justice and care (Deuteronomy 24:17-21). Her status as a widow evokes sympathy and underscores the theme of justice for the oppressed, a recurring motif in the prophetic literature, such as Isaiah 1:17. This appeal to the king's sense of justice is strategic, as it aligns with his responsibility to protect the defenseless.

for my husband is dead.
The statement of her husband's death reinforces her plight and the urgency of her situation. In the cultural context of ancient Israel, a woman's identity and security were closely tied to her husband. The loss of a husband meant not only emotional grief but also potential economic hardship and social instability. This mirrors the broader biblical narrative of God's concern for the vulnerable, as seen in passages like Psalm 68:5, where God is described as a "father to the fatherless, a defender of widows." The woman's predicament serves as a catalyst for David to reflect on his own familial relationships and the need for reconciliation.

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

2. The Woman of Tekoa
A wise woman from the town of Tekoa, used by Joab to convey a message to King David through a parable.

3. Joab
David's military commander who orchestrates the woman's appeal to David to bring about reconciliation with Absalom.

4. Tekoa
A town in Judah, known for its wise inhabitants, including the prophet Amos.

5. Absalom
David's son, estranged from his father after killing his brother Amnon, which sets the stage for the woman's plea.
Teaching Points
The Power of Parables
Parables are a powerful tool for conveying truth and prompting introspection. Like Nathan's parable to David, the woman of Tekoa's account is designed to lead David to a deeper understanding of his own situation.

The Role of Intercession
The woman of Tekoa acts as an intercessor, highlighting the importance of standing in the gap for others, especially in matters of reconciliation and justice.

The Importance of Reconciliation
David's estrangement from Absalom serves as a reminder of the need for reconciliation in our relationships, reflecting God's desire for us to be reconciled to Him and to one another.

Wisdom in Approach
The woman's wise and respectful approach to the king demonstrates the importance of wisdom and tact in addressing sensitive issues.

God's Heart for the Marginalized
The widow's plea reflects God's concern for the marginalized and those who have lost their voice, encouraging us to advocate for justice and mercy.
Bible Study Questions
1. How does the use of a parable by the woman of Tekoa compare to Nathan's approach to David in 2 Samuel 12, and what can we learn from these methods about addressing sin and reconciliation?

2. In what ways does the woman's role as an intercessor reflect the role of Christ as our intercessor, and how can we apply this in our own lives?

3. How does the theme of reconciliation in this passage connect with Jesus' teachings on forgiveness in the New Testament, and what steps can we take to pursue reconciliation in our own relationships?

4. What can we learn from the woman's approach to King David about the importance of wisdom and tact in difficult conversations, and how can we apply this in our interactions with others?

5. How does this passage challenge us to advocate for those who are marginalized or voiceless in our communities, and what practical steps can we take to be their advocates?
Connections to Other Scriptures
2 Samuel 12
Nathan's parable to David after his sin with Bathsheba parallels the use of parables to convey deeper truths and prompt self-reflection.

Luke 18:1-8
The parable of the persistent widow, which highlights the power of persistent appeals and the importance of justice.

Proverbs 31:8-9
Encourages speaking up for those who cannot speak for themselves, similar to the woman's role in advocating for Absalom.

Matthew 18:21-22
Jesus' teaching on forgiveness, which relates to the theme of reconciliation between David and 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
Aileth, Ails, Alas, Dead, Dieth, Husband, Indeed, Trouble, Truly, Truth, Widow
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

2 Samuel 14:4-7

     5701   heir

2 Samuel 14:4-14

     5438   parables

2 Samuel 14:5-7

     5671   clan

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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