2 Samuel 13

David Guzik · Citado em PreceptAustin

2 Samuel 13

Guzik - It was even more difficult for him because she was a virgin – meaning that she was available for marriage, but not to Amnon because marriage between half-brother and half-sister was forbidden. And it seemed hard to Amnon to do anything to her - CSB = "but it seemed impossible to do anything to her." Or as the NET says "it seemed out of the question to do anything to her." Intellectually true. Morally true. Reasonable. All these words would have screamed from Amnon's conscience "NO! NO! NO! Do not touch!!!" Frustrated (06887) tsarar means to be narrow, to be cramped, to be straitened, to be constricted, to hem or be hemmed in and so can mean (as in this passage) to feel hard pressed, distressed or troubled. Make ill (02470)(chalah) means (meaning I) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry. In OT usage, of the various expressions referring to general conditions of bodily malaise and disease. (Meaning II) In addition to the meanings related to illness, chalah can also mean to appease, to entreat, to appeal to as in Moses' attempt to get the Lord to relent from judgment (Ex 32:11) or Daniel (Da 9:13). Chalah to ask for the favor of the Lord (Jer 26:19; Zech 8:21, 22, 1Sa 13:12). Chalah describes entreaty to the Lord for His favor (Ps. 45:12) or the favor of persons also (Job 11:19; Pr 19:6). Note that some lexicons distinguish 2 senses of the word chala and give separate defintions, to be sick or to entreat (SEE USES OF EACH LISTED BELOW) Here is the TWOT's definition conveying the sense of ENTREAT - This word is used sixteen times, always in the Piel stem, and always with penê "the face of." With penê the meaning is "entreat," "seek the favor of." The use of ḥlh in this construction is similar to that of the Hithpael of ḥānan, "entreat favor." Thirteen of the sixteen usages refer to the favor being sought of the Lord. Usually this involves a prayer for mercy or help in the threat of danger. The danger may be the hand of God (Exodus 32:11, as a result of the golden calf), or of enemies (2 Kings 13:4, the Syrians against Jehoahaz). As applied to others, Zophar tells Job that if he would "be good" people would entreat his favor (Job 11:19, KJV "make suit unto you"). In Proverbs 19:6 we are told that many will entreat the favor of the liberal man (KJV prince)." According to Psalm 45:12 [H 13], the rich shall entreat the bride of the King, who is identified in Hebrews 1:8-9 as the Son of God. Some would call attention to the invariable use with penê and urge that the idiom means to stroke the face of someone and thus mollify him, but this seems to be extreme etymologizing. The origin of the idiom may not be clear. The meaning, however, as determined by usage is plain. Other words for "to pray" are ḥānan and pālal (q.v.). Gilbrant - This verb has two groups of meaning. The basic meaning, "to be weak," "to be sick" or "to be tired," occurs in the Qal stem. In Gen. 48:1, Joseph was told that his father was "weak" or "sick." Jeroboam's son also "became sick" (1 Ki. 14:1, 5). Illness is spoken of as the result of accidents (2 Ki. 1:2), or it may be the state of animals (Ezek. 34:4). Chālāh may refer to mortal illness (2 Ki. 20:1), or it may refer to love-sickness (SS 2:5). The wicked do not become ill in the face of the Lord's rebuke because they have hardened themselves to his correction (Jer. 5:3). In the Niphal, this verb means "to be exhausted" or "to become ill." Jeremiah 12:13 speaks of those who will exhaust themselves "for no gain." Isaiah 17:11 prophesies of a day of chronic illness for those who forget to honor the God Who can save. Jeremiah 10:19 speaks of a wound which is "exhausted," that is, "incurable." The Pual, Hiphil, Hophal and Hithpael all have only one or two occurrences of chālāh. The Pual form means "to be made weak" and occurs only in Isa. 14:10. The causative, Hiphil form occurs in Isa. 53:10, "Yet it pleased the Lord to bruise him; he hath put him to grief" (cf. Prov. 13:12). The Hophal occurs in 1 Ki. 22:34, meaning "to be severely wounded." The Hithpael occurs in 2 Sam. 13:2 where Amnon becomes ill with lust for his sister Tamar (cf. 13:5f). The Piel form of chālāh is the most difficult to interpret. It carries its basic meaning in Deut. 29:22, which says that foreigners will see the plagued land and say, "The Lord has made it sick." The other Piel occurrences depart from this basic meaning considerably. These uses are often attributed to a secondary root. These secondary Piel uses are usually found with the word pānîm (HED #6686), "face." The resulting translation is "to seek the favor of" or "to entreat." This form usually refers to seeking the Lord at the threat of danger (Exo. 32:11). Zophar, Job's counselor, told him that if he was good, people would "entreat his favor" (Job 11:19; cf. Prov. 19:6). (Complete Biblical Library) (I) Chalah - 59v - afflicted(1), am severely wounded(2), became ill(1), became sick(4), became...ill(3), become ill(1), become weak(3), been sick(2), diseased(2), faint(1), fell sick(1), grief(1), grieved(1), grievous(2), incurable(2), infected(1), lovesick*(2), made himself ill(1), made weak(1), make you sick(1), makes the sick(1), pretend to be ill(1), pretended to be ill(1), putting him to grief(1), serious(1), sick(13), sickliness(1), sickly(1), sorry(1), strained(1), weak(3), weaken(1), wounded(1). Gen. 48:1; Deut. 29:22; Jdg. 16:7; Jdg. 16:11; Jdg. 16:13; Jdg. 16:17; 1 Sam. 19:14; 1 Sam. 22:8; 1 Sam. 30:13; 2 Sam. 13:2; 2 Sam. 13:5; 2 Sam. 13:6; 1 Ki. 14:1; 1 Ki. 14:5; 1 Ki. 15:23; 1 Ki. 17:17; 1 Ki. 22:34; 2 Ki. 1:2; 2 Ki. 8:7; 2 Ki. 8:29; 2 Ki. 13:14; 2 Ki. 20:1; 2 Ki. 20:12; 2 Chr. 18:33; 2 Chr. 22:6; 2 Chr. 32:24; 2 Chr. 35:23; Neh. 2:2; Ps. 35:13; Ps. 77:10; Prov. 13:12; Prov. 23:35; Eccl. 5:13; Eccl. 5:16; Cant. 2:5; Cant. 5:8; Isa. 14:10; Isa. 17:11; Isa. 33:24; Isa. 38:1; Isa. 39:1; Isa. 53:10; Isa. 57:10; Jer. 5:3; Jer. 10:19; Jer. 12:13; Jer. 14:17; Jer. 30:12; Ezek. 34:4; Ezek. 34:16; Ezek. 34:21; Dan. 8:27; Hos. 7:5; Amos 6:6; Mic. 1:12; Mic. 6:13; Nah. 3:19; Mal. 1:8; Mal. 1:13 (II) Chalah - 15v - asked(1), entreat(6), entreated(4), favor*(3), seek(2), seek the favor(1), sought(2). Exod. 32:11; 1 Sam. 13:12; 1 Ki. 13:6; 2 Ki. 13:4; 2 Chr. 33:12; Job 11:19; Ps. 45:12; Ps. 119:58; Prov. 19:6; Jer. 26:19; Dan. 9:13; Zech. 7:2; Zech. 8:21; Zech. 8:22; Mal. 1:9 Virgin (01330) bethulah is a feminine noun meaning virgin, a mature young woman that has never had sexual intercourse, and under the authority and protection of the father, in this case King David (who instead of protecting her, actually sent her to Amnon!!!). The first use in Ge 24:16 describes "a virgin, and no man had had relations with her." The Lxx translates bethulah with the Greek noun parthenos which generally refers to a young woman of marriageable age with a focus on her virginity. Chuck Swindoll - Before we look once again into the life of David, I want to give you a principle from Galatians 6:7–8. “Do not be deceived” are the first words of these verses—words we read several times in the New Testament. The Lord gives us that warning ahead of time because the devil or the flesh or the world will work havoc on our thinking, deceiving us into doubting the truth God presents. And so ahead of the principle, God says, “Don’t be deceived about this. Don’t let anyone teach you the opposite. Don’t let yourself, or someone else, or some experience lead you to believe that something other than this is the truth. Don’t be deceived.” Now, here’s the principle: God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh shall from the flesh reap corruption. . . . Galatians 6:7–8 We reap what we sow, forgiveness notwithstanding. If there is anything we have been duped into believing in our era of erroneous teachings on grace, it is the thinking that if we will simply confess our sins and claim God’s forgiveness, then all the consequences of what we have done will be quickly whisked away. When we fall into the trap of sin, all we have to do is to turn to the Lord and say, “Lord, I confess to You the wrong. And I agree with You that it is wrong. And I declare before You (and You only!) the wrongness of my actions. Now, I claim Your forgiveness and I count on You to get me back on track.” And we think at that point everything is hunky-dory and all the consequences are gone. But that is not what this verse (or any other verse of Scripture) says. The verse is written to people like you and me living in the era of grace, written to the church. It’s not a law verse. It’s not addressed to Israel. It’s written to God’s people, children of the King, people who are in Christ, living under grace. And the verse says: Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh shall from the flesh reap corruption [forgiveness notwithstanding]. . . . Galatians 6:7–8 Grace means that God, in forgiving you, does not kill you. Grace means that God, in forgiving you, gives you the strength to endure the consequences. Grace frees us so that we can obey our Lord. It does not mean sin’s consequences are automatically removed. If I sin and in the process of sinning break my arm, when I find forgiveness from sin, I still have to deal with a broken bone. Isn’t it amazing how we will accept that in the physical realm? Not a person reading these words would deny that. A broken arm is a broken arm, whether I have been forgiven or whether I’m still living under the guilt of my sin. But the same happens in the emotional life. When a parent willfully and irresponsibly acts against God’s written Word, not only does the parent suffer, but the family suffers as well. And that means internal trouble that seriously affects other family members. Now let me address the consequence. The one who sows to his own flesh shall from the flesh reap corruption. . . . Galatians 6:8 These are the words I use to describe the consequence: The pain of the harvest eclipses the pleasure of the planting. Think of your life as being like the life of a farmer. As you walk along, you are planting daily, one kind of seed or another. If you choose to sow the seeds of carnality, you may enjoy a measure of pleasure. Anyone who denies that is a fool. Even Scripture declares that sin has its pleasure. As I mentioned earlier, the pleasures are short-lived, but sin has its pleasure. That’s one of the things that draws us into it. It is exciting. It is adventurous. It brings stimulation. It satisfies the body; it stimulates the desires of the flesh. What we don’t like to face, of course, is that the pain that comes in the harvesting of those sinful seeds eclipses the short-lived pleasure. Nothing concerns me more than today’s propensity for using grace as a tool to justify sin or to take away the pain of the consequences. Too much teaching on corrective theology and not enough on preventive theology...... Most of us were taught 1 1 John 1:9 long before we learned Romans 6. Why? Because we have been trained to sin. Sounds heretical, doesn’t it? But look! From our earliest days we have been taught that “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (John 1:9). So, when you sin, claim it. Claim God’s forgiveness. That’s a marvelous verse. I call it our bar of soap in the Christian life. It keeps us clean. It certainly is the answer to the problem of sin once it has happened. But it’s not the best answer. The best answer is in Romans 6:12-13 “Therefore do not let sin reign in your mortal body that you should obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God” Meaning what? Meaning, as I yield myself to God, when sin approaches, I can say, “No.” And in the power of Jesus Christ, I can turn away from it. I don’t have to sin hour after hour, day after day. Part of the reason we don’t get the full truth of Romans 6 is that nobody’s talking about the consequences. Grace does not take away the consequences of sin. If David could rise from the grave today, he would say “Amen” to that last statement. The sin in David’s life led to trouble the likes of which few fathers on earth will ever experience. (Borrow David: A Man of Passion & Destiny - page 210) 2 Samuel 13:3 But Amnon had a friend whose name was Jonadab, the son of Shimeah, David's brother; and Jonadab was a very shrewd man. a friend: Ge 38:1,20 Jdg 14:20 Es 5:10,14 6:13 Pr 19:6 Shimeah: 2Sa 13:32 1Sa 16:9 shrewd man, 2Sa 14:2,19,20 Ge 3:1 Jer 4:22 1Co 3:19 Jas 3:15 2 Samuel 13 Resources - Multiple Sermons and Commentaries NOT EVERY FRIEND IS A GOOD FRIEND! But - An ugly term of contrast. Amnon's "self-control" was still under control, as much as was humanly possible. As an aside, of course the only truly efficacious "self-control," is NOT SELF, but rejection of self-reliance, instead relying wholly on the Holy Spirit, for His omnipotent, supernatural control. No man can truly control the SELF by himself. He may have seasons of what look like success or victory. I will never forget the final scene of the movie Bill W (see Wikipedia article), when the man who had begun Alcoholics Anonymous made the statement (after decades of sobriety), and I can only paraphrase, "O, what I would give to have a drink right now (he was on his deathbed)!" The flesh simply cannot cast out the flesh! Only the Spirit of the Living God can defeat the fallen flesh and even then this battle will be daily and for the rest of our lives, so that it will be necessary to daily jettison self-effort and trust and receive the Spirit's enabling power (see Galatians 5:16, 17+).

2 Samuel 13

Guzik comments - Amnon’s behavior was clearly childish, and David indulged it. Amnon acted like a baby. It is childish to refuse food unless it is served the way we want it. From this and other passages, it appears that David was generally indulgent towards his children. This may be because he felt guilty that in having so many wives, children, and responsibilities of state, he didn’t take the time to be a true father to his children. He dealt with the guilt by being soft and indulgent with his children. Amnon took Jonadab’s wicked advice quickly and completely. It’s too bad that men don’t often respond to godly advice the same way. Amnon showed by this that everything he told David was a lie. He continued the deception, so he could force himself upon Tamar in the bedroom. 2 Samuel 13:7 Then David sent to the house for Tamar, saying, "Go now to your brother Amnon's house, and prepare food for him." 2 Samuel 13 Resources - Multiple Sermons and Commentaries DAVID IS COMPLETELY FOOLED BY AMNON'S RUSE Then David sent to the house for Tamar - David will actually unwittingly help orchestrate the sin of Amnon and the shame of Tamar! A king's virgin daughter was normally very protected to make sure she stayed a virgin and marriageable! David was not a protective father nor an observant father as I discuss below. THOUGHT - If David, a man after God's own heart can fail so miserably, oh, how we Christian fathers need to memorize, meditate on and live out Paul's warning in 1Co 10:12+ "let him who thinks he stands take heed (present imperative see our need to depend on the Holy Spirit to obey) that he does not fall!" saying, "Go now to your brother Amnon's house, and prepare food for him - One would have thought that David might have had at least a suspicion that something was not right in Amnon's house. After all, Amnon is the king's son, and surely does not need to send out for pizza delivery, but had some of the best culinary chefs in all Israel. Why would he need food specifically from his sister? Why did he not ask for his mother Ahinoam the Jezreelitess to bring him some hearty, healthy good Jewish chicken soup and matzo balls? And yet David apparently never questions why Amnon was specifically asking for Tamar! Big mistake! While I can only speculate, one has to wonder had David questioned Amnon's request, might the king's question have stirred his conscience not to carry out his evil deed? 2 Samuel 13:8 So Tamar went to her brother Amnon's house, and he was lying down. And she took dough, kneaded it, made cakes in his sight, and baked the cakes. and made cakes: 2Sa 13:8 2 Samuel 13 Resources - Multiple Sermons and Commentaries TAMAR OBEYS HER FATHER DAVID So Tamar went to her brother Amnon's house, and he was lying down - Tamar obeyed apparently without any questioning of "Why me?" And she took dough, kneaded it, made cakes in his sight, and baked the cakes - Again notice this took place in his sight. Amnon's eyes were surely burning with lust as he watched her every movement and began to visualize her movements with him! Poor Tamar is innocent and seemingly to oblivious to Amnon's evil plan. TSK Note - Rather, as Mr. Parkhurst renders, "and tossed it in his sight, and dressed the tossed cakes." This will receive illustration from the account which Mr. Jackson gives of the Arabian manner of kneading and baking. "They have a small place built with clay, between two and three feet high, having a hole at the bottom for the convenience of drawing out the ashes, something similar to that of a brick-kiln. The oven is usually about fifteen inches wide at top, and gradually grows wider to the bottom. It is heated with wood; and when sufficiently hot, and perfectly clear from smoke, having nothing but clear embers at bottom, which continue to reflect great heat, they prepare the dough in a large bowl, and mould the cakes to the desired size on a board or stone placed near the oven. After they have kneaded the cake to a proper consistency, they pat it a little, then toss it about with great dexterity in one hand till it is as thin as they choose to make it. They then wet one side of it with water, at the same time wetting the hand and arm with which they put it into the oven." 2 Samuel 13:9 She took the pan and dished them out before him, but he refused to eat. And Amnon said, "Have everyone go out from me." So everyone went out from him. And Amnon: Ge 45:1 Jdg 3:19 Joh 3:20 2 Samuel 13 Resources - Multiple Sermons and Commentaries Related Passages: Judges 3:19-21+ But he himself turned back from the idols which were at Gilgal, and said, “I have a secret message for you, O king.” And he said, “Keep silence.” And all who attended him left him. Ehud came to him while he was sitting alone in his cool roof chamber. And Ehud said, “I have a message from God for you.” And he arose from his seat. Ehud stretched out his left hand, took the sword from his right thigh and thrust it into his belly. AMNON REMOVES ALL WITNESSES She took the pan and dished them out before him, but he refused to eat - He is not interested in the food but the one preparing the food. His trap is being set and is almost ready to be sprung! And Amnon said, "Have everyone go out from me." So everyone went out from him - Amnon knows he cannot commit this horrendous evil in the front of the servants and/or attendants, so he clears the room of all witnesses. Of course there is always one Witness he cannot ask to leave the room, the One Who is both Witness and Judge, for "The eyes of the LORD are in every place, Watching the evil and the good." (Pr 15:3+) Jesus' words in John 3:20+ are apropos for Amnon's clearing the room of witnesses “For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed." 2 Samuel 13:10 Then Amnon said to Tamar, "Bring the food into the bedroom, that I may eat from your hand." So Tamar took the cakes which she had made and brought them into the bedroom to her brother Amnon. 2 Samuel 13 Resources - Multiple Sermons and Commentaries Then Amnon said to Tamar, "Bring the food into the bedroom, that I may eat from your hand." - Presumably they had been in the kitchen, not the bedroom. Apparently Ammon was in that room, although he was lying down pretending to be ill. But now he entices Tamar into his bedroom with lies and pretense. So Tamar took the cakes which she had made and brought them into the bedroom to her brother Amnon - Poor Tamar does not seem to be suspicious of taking the cakes into Amnon's bedroom. But again she is obedient. 2 Samuel 13:11 When she brought them to him to eat, he took hold of her and said to her, "Come, lie with me, my sister." Come lie: Ge 39:11,12 2 Samuel 13 Resources - Multiple Sermons and Commentaries AMNON SPRINGS TRAP SHUT ON TAMAR When she brought them to him to eat, he took hold of her and said to her, "Come, lie with me, my sister. - NCV = "come and have sexual relations with me." For the first time in their interactions Amnon is now not pretending but is deadly serious. He does not want food but he wants his sister! The Hebrew word for took hold is not a gentle touch but is chazaq (verb derived from chazaq - strong, mighty; Lxx - epilambano seized in middle voice - drawing her to himself is the picture) which means to seize, hold fast, prevail and expresses Amnon's aggression and also implies that Tamar was trying to pull away from Amnon's grasp. He was beginning to force himself on his own sister. James 1:14-15+ says "But each one is tempted when he is carried away and enticed by his own lust. Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death." Clearly Amnon's lust has conceived and will give birth to the sin of rape, which will bring death to their relationship and many other family relationships and would literally end in death for Amnon. 2 Samuel 13:12 But she answered him, "No, my brother, do not violate me, for such a thing is not done in Israel; do not do this disgraceful thing! violate Ge 34:2 De 22:29 such a thing: Heb. it ought not so, Lev 18:9,11 20:17 folly: Ge 34:7 Jdg 19:23 20:6 Pr 5:22,23 7:7 2 Samuel 13 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 18:9+ ‘The nakedness of your sister, either your father’s daughter or your mother’s daughter, whether born at home or born outside, their nakedness you shall not uncover. Leviticus 18:11+ ‘The nakedness of your father’s wife’s daughter, born to your father, she is your sister, you shall not uncover her nakedness. Leviticus 20:17+ ‘If there is a man who takes his sister, his father’s daughter or his mother’s daughter, so that he sees her nakedness and she sees his nakedness, it is a disgrace; and they shall be cut off in the sight of the sons of their people. He has uncovered his sister’s nakedness; he bears his guilt. Deuteronomy 22:28-29+ “If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered, 29 then the man who lay with her shall give to the girl’s father fifty shekels of silver, and she shall become his wife because he has violated ("humbled" - anah; Lxx - tapeinoo - make humble or low) her; he cannot divorce her all his days. TAMAR PROTESTS EXPLAINING WHY THIS IS WRONG But she answered him, "No, my brother, do not violate (anah; Lxx - tapeinoo - make humble or low) me - NET has a good rendering "No, my brother! Don't humiliate me!" Tamar warns Amnon that what he was preparing to do would make her feel ashamed and foolish because it would injure her dignity and self-respect, especially when she would go out in public. Sin is damaging and destructive! for - Term of explanation. Tamar is trying to explain why he should not humiliate her by trying to talk some sense into him, but as the scene progresses he has already given himself over entirely to his greedy desire to gratify his fallen flesh which is now in full control of his heart and actions now. He is acting now as if God did not even exist, despising His words of warning (e.g., Lev 20:17+) and thus despising God, committing this sordid deed against Tamar but ultimately sinning against the Holiness of God! such a thing is not done in Israel - First reason to back off - "This just is not done in our nation!" This is the sort of behavior that occurred in the book of Judges where everyone did what was right in their own eyes (Jdg 20:25). And in fact the next reason ("disgraceful thing") is a word used only 13x in the OT but 4 are in the horrible section of Judges in which the evil committed was unspeakable! (Jdg 19:23, 24+ = folly; Jdg 20:6,10+ = disgraceful)!!! Do not do this disgraceful (horrible, outrageous, wicked, vile, godless) thing! - Second reason to back off - It is a horrible, senseless, foolish thing so do not do it! The word disgraceful (nebalah; Lxx - aphrosune) means an inappropriate, outrageous sin! This same Hebrew word was used of sodomy, a sin which caused God to rain fire and brimstone on the touch of Sodom! Amnon knew what Tamar was saying, but the fires of lust are at full flame and in that state nothing good and holy and righteous makes sense and in fact cannot even be heard, the sinner is so focused on gratifying his flesh! John Walton - There are four elements to Tamar’s plea. The first is that such behavior is not the custom among the Israelites. Obviously taking brides by force is not unknown (see Shechem’s rape of Dinah in Ge 34:2 and the abduction of the female dancers of Shiloh in Jdg 21:19-23), but apparently it was considered an unacceptable “non-Israelite” custom. When Tamar describes this act of rape, she uses a “shock” word that is designed to bring someone to their senses. The second and third elements of her plea concern personal honor, hers and Amnon’s respectively. She realizes that without witnesses there can be no case made against him, and therefore her only hope is to play upon his better judgment and his character as a prince of Israel. She tells him that he will be counted among the fools, a term that applies to men without principle or personal honor who come to a bad end. In Tamar’s final attempt (v. 13) she suggests her willingness to join Amnon’s household as his wife. (See IVP OT Bible Background Commentary) Violate (Humble) (06031) 'anah means to be afflicted, be bowed down, be humbled, be meek. 'Anah frequently expresses the idea God sends affliction to discipline (Dt 8:2-3, see context Dt 8:5, 1Ki 11:39; Ps 90:15 Luke 3:5). It often speaks of harsh and painful treatment (Isa 53:4, Ge16:6). 'Anah is most frequently translated in LXX by tapeinoo (as it is here in Lev 16:29). God commanded them to “afflict themselves” (“deny yourselves” Lev 16:31NIV), which is the same word used to describe the pain that the Egyptians inflicted on the Hebrews (Ex 1:11,12) and the suffering Joseph felt in prison (Ps 105:18)! Even today religious Jews observe Yom Kippur (or from Judaism 101 = Yom Kippur) with fasting and prayer. Although the Day of Atonement is listed among the feasts of Jehovah, it was actually a time for fasting rather than feasting. However, after the sin question was settled, there came a time of rejoicing in the Feast of Tabernacles. Disgraceful (05039)(nebalah from nabal = to be senseless or foolish) means senselessness, disgraceful folly and of immorality indicating profane actions and refers to deeds that are especially serious, grave, sinful, arrogant: rape, harlotry (Ge. 34:7; Dt. 22:21). The breaking of Israel’s covenant laws (Josh 7:15); sodomy (Jdg 19:23, 24); offering incorrect advice in an arrogant way (Job 42:8). Foolish talk (Isa. 9:17). And worst of all spiritual adultery against the Most High God (Jer. 29:23). Nebalah - 13x - act of folly(2), disgraceful act(1), disgraceful acts(1), disgraceful thing(3), folly(3), foolishly(1), foolishness(1), nonsense(1). Ge 34:7; Deut. 22:21; Jos. 7:15; Jdg. 19:23; Jdg. 19:24; Jdg. 20:6; Jdg. 20:10; 1 Sam. 25:25; 2 Sam. 13:12; Job 42:8; Isa. 9:17; Isa. 32:6; Jer. 29:23 2 Samuel 13:13 "As for me, where could I get rid of my reproach? And as for you, you will be like one of the fools in Israel. Now therefore, please speak to the king, for he will not withhold me from you." Now therefore: Ge 19:8 Jdg 19:24 2 Samuel 13 Resources - Multiple Sermons and Commentaries Related Passage: Genesis 19:8 “Now behold, I have two daughters who have not had relations with man; please let me bring them out to you, and do to them whatever you like; only do nothing to these men, inasmuch as they have come under the shelter of my roof.” Judges 19:24 “Here is my virgin daughter and his concubine. Please let me bring them out that you may ravish them and do to them whatever you wish. But do not commit such an act of folly against this man.” Genesis 20:12 (Abraham to Abimelech) “Besides, she (Sarah) actually is my sister, the daughter of my father, but not the daughter of my mother, and she became my wife; TAMAR GIVES TWO MORE REASONS TO STOP! As for me, where could I get rid (remove, carry, Lit - cause to go) of my reproach (shame, disgrace, humiliation)? - Third reason - Tamar says essentially "How could I ever be rid of my sense of humiliation and disgrace?" This surely fell on deaf ears because Amnon is now like a ravaging beast, ready to devour his helpless prey! And as for you, you will be like one of the fools (scoundrels) in Israel - Fourth reason - consider the personal consequences - Tamar now tries to speak to stir his conscience that if he did this sordid deed, he would in effect make himself like one the outrageous, wicked fools, the immoral men of Israel. In short, he himself would also be disgraced in Israel! NAB says "And you would be a discredited man in Israel." (2Sa 13:13NAB)

2 Samuel 13

Guzik - What Amnon did to Tamar was wrong, but he could still somewhat redeem the situation by paying her bride-price in accordance with Exodus 22:16-17 and Deuteronomy 22:28-29. The payment was meant to compensate for the fact that Tamar was now less likely to be married because she was no longer a virgin. Yet he would not listen to her - Even as he would not listen to her four reasonable protests, he would now not listen to her post-coital protest. 2 Samuel 13:17 Then he called his young man who attended him and said, "Now throw this woman out of my presence, and lock the door behind her." 2 Samuel 13 Resources - Multiple Sermons and Commentaries THROW OUT "THIS WOMAN!" Then - When? When Tamar protested. Apparently she is not heading out the door in obedience to his two callous commands in verse 16! He called his young man who attended him and said, "Now throw this woman out of my presence, and lock the door behind her - He is a classic abuser -- he cannot even say her name. This woman" was a gesture of contempt! Note the ironic twist - his father has used the phrase "the woman" (at that moment David saw her as an object of his lust!) when he sought to inquire and acquire Bathsheba! (2Sa 11:3,5+). The sins of the father are visited on the sons! And so Amnon did not even use his half-sister's name! Amnon, who could not keep his hands off of her, now refuses to touch her, calling his attendant to do his dirty work! Throw...lock indicate Amnon was completely finished with Tamar. Bolting the door would keep her from trying to enter and reason some more with him. I think of the saying that goes something like this "Leave and don't let the door hit you on your way out!" which is a sarcastic idiom indicating that Amnon was glad and unmoved to see Tamar leaving. Amnon would have made a good poster boy for the prototypical abusive male! 2 Samuel 13:18 Now she had on a long-sleeved garment; for in this manner the virgin daughters of the king dressed themselves in robes. Then his attendant took her out and locked the door behind her. garment: Ge 37:3,32 Jdg 5:30 Ps 45:13,14 2 Samuel 13 Resources - Multiple Sermons and Commentaries "Desolation of Tamar" by J. Tissot. Tamar is depicted shaken after her rape, leaving Amnon's TAMAR DRESSED LIKE A VIRGIN BUT NO LONGER ONE Now she had on a long-sleeved garment - Tamar wore a robe with sleeves reaching to the wrists. for in this manner the virgin daughters of the king dressed themselves in robes - The king's virgin daughters had this characteristic style of dress, a style Tamar would henceforth never be able to wear (at least to wear honestly). Then his attendant took her out and locked the door behind her - Notice there is no evidence that the attendant even asked why treat your own sister so rudely. Perhaps he knew what had just taken place since they had all been asked to leave them in private. 2 Samuel 13:19 Tamar put ashes on her head and tore her long-sleeved garment which was on her; and she put her hand on her head and went away, crying aloud as she went. put ashes: 2Sa 1:2 Jos 7:6 Job 2:12 42:6 put her: Jer 2:37 2 Samuel 13 Resources - Multiple Sermons and Commentaries TAMAR'S MANIFOLD GRIEVING Tamar (1) put ashes on her head and (2) tore her long-sleeved garment which was on her - The tearing of one’s robe was an ancient way of showing mourning, grief, and loss. This is one of four aspects characterize Tamar's deep grief. Ashes signified mourning, often for the dead, and in a sense, something of Tamar had died in Amnon's bedroom (Esther 4:3; Jer 6:26). And from the preceding context, we can understand why she specifically tore her long sleeves, for she no longer could wear the clothing that marked the king's daughter as a virgin. Note that all of these signs of her deep pain and anguish would be like "flashing red lights" to anyone who saw her, as if these actions were shouting "My virginity has been violated!" Walton - The costly, embroidered robe (the term only appears elsewhere in the Joseph narrative [Gen 37:3]) worn by Tamar marked her as one of the virgins of the household of David. It implied that she was pure and not yet spoken for, and therefore still under the care and protection of the royal house. Now, by tearing her robe, Tamar demonstrates her grief and the fact that her honor has been compromised. Her right to wear this special garment has ended, and her future prospects have been dramatically changed. ashes on head. Like tearing one’s garment and wearing sackcloth, placing ashes on the head is a sign of mourning (Esther 4:3; Jer 6:26). The gesture of placing her hand on her head has perhaps been illustrated by the mourning female figures on the Phoenician sarcophagus of Ahiram, thirteenth-century king of Byblos, but there the mourning women are putting both hands on their head. The Egyptian Tale of Two Brothers also describes this gesture as an indication of mourning. (See page 341 IVP Background Commentary - OT) And (3) she put her hand on her head and went away, (4) crying aloud as she went - When someone walked with their hand on their head in ancient Israel, this was symbolic of exile and/or banishment (cf Jer 2:37). And it is possible, that in her non-virginal state, she had lost any further opportunity for marriage. She cried as one who considered herself now like a "dead person!" Josephus writes "Whereupon she was sorely grieved at the injury and violence that had been offered to her; and rent her loose coat: (for the virgins of old time wore such loose coats, tied at the hands, and let down to the ankles, that the inner coats might not be seen:) and sprinkled ashes on her head; and went up the middle of the city, crying out, and lamenting for the violence that had been offered her. SPECIAL TOPIC: GRIEVING RITES The Israelites expressed sorrow for the death of a loved one and for personal repentance, as well as corporate crimes, in several ways: 1. tear outer robe, Gen. 37:29,34; 44:13; Jdgs. 11:35; 2 Sam. 1:11; 3:31; 1 Kgs. 21:27; Job 1:20 2. put on sackcloth, Gen. 37:34; 2 Sam. 3:31; 1 Kgs. 21:27; Jer. 48:37 3. take off shoes, 2 Sam. 15:30; Isa. 20:3 4. put hands on head, 2 Sam. 13:19; Jer. 2:37 5. put dust on head, Jos. 7:6; 1 Sam. 4:12; Neh. 9:1 6. sit on the ground, Lam. 2:10; Ezek. 26:16 (lie on the ground, 2 Sam. 12:16); Isa. 47:1 7. beat the breast, 1 Sam. 25:1; 2 Sam. 11:26; Nah. 2:7 8. mourn, 1 Sam. 25:1; 2 Sam. 11:26 9. cut the body, Deut. 14:1; Jer. 16:6; 48:37 10. fast, 2 Sam. 1:12; 12:16,21; 1 Kgs. 21:27; 1 Chr. 10:12; Neh. 1:4 11. chant a lament, 2 Sam. 1:17; 3:31; 2 Chr. 35:25 12. baldness (hair pulled out or shaved), Jer. 48:37 13. cut beards short, Jer. 48:37 14. cover head or face, 2 Sam. 15:30; 19:4 These were outward signs of inner feelings. QUESTION: What does the Bible say about mourning? ANSWER: Mourning is the state of being in deep grief. We mourn over a profound loss, such as the death of a loved one or a crippling accident. We also mourn over our own sins or mistakes. We mourn for the purity of heart we once enjoyed or for a future our choices have destroyed. Mourning is part of being human. It is an expression of our hearts when something we value has been taken from us. It can also be a way to convey our agreement with God’s moral law that we have violated. Mourning, although painful, can help us align our hearts with the heart of God: “Blessed are those who mourn, for they will be comforted” (Matthew 5:4). Mourning is a familiar theme throughout the Bible. When Israel was invaded by an enemy, Joel 1:8 compares the nation’s mourning to that of an engaged woman over the death of her fiancé. Ezra mourned over the sins of his people (Ezra 10:6). Nehemiah mourned at the news that his beloved Jerusalem lay in ruins (Nehemiah 1:4). Days or weeks were set aside for the proper mourning of a king or other important person, such as Jacob (Genesis 50:1–6), Samuel (1 Samuel 25:1), or Moses (Deuteronomy 34:8). Common ways to show mourning in biblical times included weeping (Psalm 6:6) and crying loudly (Genesis 50:10; Ruth 1:9). Also, beating the breast (Luke 18:13), bowing the head (Lamentations 2:10), and fasting (2 Samuel 3:35) were often part of the mourning process. Sometimes, mourners would sprinkle ashes, dust, or dirt upon themselves (2 Samuel 1:2; Joshua 7:6) and tear their clothing (Genesis 37:29; 2 Chronicles 34:27). Mourning was a time to remove jewelry and other ornamentation (Exodus 33:4), walk barefoot (2 Samuel 15:30), and possibly wear a coarse, goat-hair garment called sackcloth (Genesis 37:34; Jonah 3:6, 8). God limited Jewish expressions of mourning to keep them from copying the paganism of other nations. The Law forbade the Israelites from cutting their flesh, tattooing themselves, or shaving their heads or beards (Leviticus 19:28; Deuteronomy 14:1). There were also times when the Lord commanded His people not to mourn at all, because His actions had a higher purpose that they were to follow without looking back (Jeremiah 16:5; 22:10; Ezekiel 24:15–17). Aaron and his sons Ithamar and Eleazar were not to show any sign of mourning over the deaths of Nadab and Abihu, on pain of death (Leviticus 10:6). God’s judgment on Nadab and Abihu was just, and Aaron, Ithamar, and Eleazar were not to imply, through their actions, that they thought otherwise. Mourning over our sin is right (Psalm 51:17). Sinners and the double-minded are told to seek cleansing and “grieve, mourn and wail. Change your laughter to mourning and your joy to gloom” (James 4:8–9). Mourning, as part of repentance, is natural and healthy. But we are not to live in continual mourning. Ecclesiastes 3:4 reminds us that there is a time for mourning and a time for dancing. Repentance turns our mourning into joy because God washes our sin away and restores us to fellowship with Him (Psalm 30:11; 103:12; Luke 15:10; John 16:20). When a Christian loved one dies, we mourn, but we do not mourn as the world does for the simple reason that we have an eternal hope that the world does not have. First Thessalonians 4:13–18 reminds us that death is not the end for those who are in Christ and that our mourning is temporary. Mourning is not pleasant, but it is a part of life. Those who know Jesus look forward to the day when “God will wipe away every tear from their eyes” (Revelation 7:17; cf. 21:4; Isaiah 35:10). GotQuestions.org 2 Samuel 13:20 Then Absalom her brother said to her, "Has Amnon your brother been with you? But now keep silent, my sister, he is your brother; do not take this matter to heart." So Tamar remained and was desolate in her brother Absalom's house. but now: Pr 26:24 Ro 12:19 desolate: Ge 34:2 46:15 2 Samuel 13 Resources - Multiple Sermons and Commentaries Tamar at Absalom's House (Click to enlarge and look at his eyes!) ABSALOM'S ASTUTE ASSESSMENT Then - Marks a fateful progression in this sordid narrative. The evil game is now afoot! Absalom her brother said to her, "Has Amnon your brother been with you? - Why would he ask this? Clearly he saw the "red flashing lights" (discussed in the previous passage) which were indicative of one who had been violated. How did he know it was Amnon? Notice Tamar speaks no words in this passage. Absalom was no fool, and surely he had witnessed Amnon's long gazes at his sister. As they say, Absalom now put two and two together, an idiom which means to guess the truth about a situation from what you have seen or heard (Absalom had seen enough to be convinced)! But now keep silent ("hold your peace" "keep quiet for now"), my sister, he is your brother - BBE says "let there be an end to your crying my sister." The Septuagint adds "be careful not to mention this matter." The rendering "keep quiet for now" implies that Absalom is already planning to avenge his sister's violation! do not take this matter to heart - Absalom encourages Tamar not to take this too seriously (that's easy for him to say of course). Try not to worry about this. Don't dwell on this. Don't let this eat you up! So Tamar remained and was desolate (shamen) in her brother Absalom's house - This is a very sad verse. The Hebrew phrase was desolate (shamen) means to be in a state of ruin or destruction. It was used to describe places that were “laid waste,” “made desolate,” quiet and silent because they are no longer inhabited (Isa 61:4). The concept of desolation was also applied to persons in regard to tragedies in personal life as with Tamar. And so was desolate (shamen) is translated in the Septuagint with chereuo which means to be bereaved and specifically to be bereaved of a husband. Thus the English translation of the Septuagint reads "So Tamar stayed as a widow in the house of Absalom her brother." In sum, after Tamar's half-brother Amnon sexually assaulted her and did not marry her to remove her shame in society, she remained desolate. Oh, the wages of sin! Walton - Tamar’s fate. Because she was no longer a virgin, her worth to her household was diminished, and it is quite possible that no marriage was contracted for her. This is suggested by the comment that she came under the care of Absalom’s household rather than David’s. She would have lived an unfulfilled existence. The El Amarna texts equate a woman without a husband with an unplowed field. (See page 341 IVP Background Commentary - OT) 2 Samuel 13:21 Now when King David heard of all these matters, he was very angry. English of the Septuagint - And king David heard of all these things, and was very angry; but he did not grieve the spirit of his son Amnon, because be loved him, for he was his first-born. (2Sa 13:21 LXE) Josephus - When David his father knew this, he was grieved at the actions of Amnon. But because he had an extraordinary affection for him, for he was his eldest son, he was compelled not to afflict him. NRS 2 Samuel 13:21 When King David heard of all these things, he became very angry, but he would not punish his son Amnon, because he loved him, for he was his firstborn. NJB 2 Samuel 13:21 When King David heard the whole story, he was very angry; but he had no wish to harm his son Amnon, whom he loved because he was his first-born. NAB 2 Samuel 13:21 King David, who got word of the whole affair, became very angry. He did not, however, spark the resentment of his son Amnon, whom he favored because he was his first-born. GWN 2 Samuel 13:21 When King David heard about this, he became very angry. But David didn't punish his son Amnon. He favored Amnon because he was his firstborn son. BBE 2 Samuel 13:21 But when King David had news of all these things he was very angry; but he did not make trouble for Amnon his son, for he was dear to David, being his oldest son. he was very: 2Sa 3:28,29 12:5,10 Ge 34:7 1Sa 2:22-25,29 Ps 101:8 2 Samuel 13 Resources - Multiple Sermons and Commentaries DAVID IS ANGRY BUT PASSIVE! A passive father avoids conflict, lets his children get away with too much, or does not discipline them. Read James MacDonald's Are You a Passive Father? Now when King David heard of all these matters, he was very angry - The New Revised Version (see other similar versions above) picks up on the Septuagint translation and reads "When King David heard of all these things, he became very angry, but he would not punish his son Amnon, because he loved him, for he was his firstborn." (2Sa 13:21NRSV) What action should David have taken? Did he even reprove Amnon? There is no record and yet we know that "reproofs for discipline are the way of life." (Pr 6:23+) And what would soon transpire? Death! J D Greear quips "The man who had stood up to the giant Goliath does nothing to avenge his little girl." (Ibid) In fact, there is no record of David doing anything to console his daughter Tamar! That compassionate act was actually carried out by Absalom (2Sa 13:20), the man who would be the lead villain in this tragic story! THOUGHT - David was a great king but a terrible father and yet is still called a man after God's own heart -- this should give all of us imperfect fathers hope that despite our weaknesses, faults and mistakes, we can still end our life being called a man after God's own heart! What this teaches of course is that God's forgiveness and grace to sinful men is incomprehensible and infinite and truly amazing! Be encouraged beloved (imperfect father or mother)! The chickens are beginning to come home to roost -- J Vernon McGee Proverbs adds several sayings that would have been good for David to follow - "Poverty and shame will come to him who neglects discipline." (Pr 13:18) David neglected disciplining his son (as far as we can tell from the text). Proverbs 13:24 says "He who withholds his rod hates his son, But he who loves him disciplines him diligently." Proverbs 15:10 says "Stern discipline is for him who forsakes the way." Proverbs 19:18 says "Discipline your son while there is hope, And do not desire his death." Proverbs 22:15 says "Foolishness is bound up in the heart of a child; The rod of discipline will remove it far from him." In short, King David abdicated his responsibility as father and king (remember he was the "supreme court judge" in the nation) by refusing or neglecting to take any punitive action against Amnon. According the Mosaic Law in Lev 20:17+, David should have "cut off" (banishment from Israel or utter destruction of) Amnon in the sight of all Israel. David's leniency would lead to not only Amnon's death but also Absalom's death and would also sow the seeds for revolts by two of his sons, Absalom and Adonijah! J D Greear points out that Absalom "watches as his father responds to horror with silence (v. 21). What a disappointment that must have been! Absalom had grown up hearing stories of David’s heroism and courage. His father was his hero. And at this crucial moment, when courage and heroism were most required, David was nowhere to be found. So Absalom decides he will take matters into his own hands. Amnon must die." (Exalting Jesus in 1 & 2 Samuel) J

2 Samuel 13

Guzik - David is rightly grieved at learning of the death of his eldest son, the Crown Prince Amnon. Yet David’s lack of correction of Amnon contributed to this murder. If David had administered biblical correction according to Exodus 22:16-17 and Deuteronomy 22:28-29, Absalom would not have felt so free to administer his own brutal correction. Youngblood - Thus David's adultery with Bathsheba is mirrored in his son Amnon's rape of Tamar, and David's murder of Uriah is reprised in Absalom's execution of Amnon. "It will suffice here to conclude that Amnon and Absalom are chips off the old block" (Fokkelman, King David, p. 125). Applicable to the present situation, a principle enunciated by Paul is terser still: "A man reaps what he sows" (Gal 6:7+). (Expositor's Bible Commentary) 2 Samuel 13:37 Now Absalom fled and went to Talmai the son of Ammihud, the king of Geshur. And David mourned for his son every day. Talmai: 2Sa 3:3 1Ch 3:2 2 Samuel 13 Resources - Multiple Sermons and Commentaries Related Passages: 2 Samuel 3:3 and his second (SON OF DAVID), Chileab, by Abigail the widow of Nabal the Carmelite; and the third, Absalom the son of Maacah, the daughter of Talmai, king of Geshur; (TALMAI IS ABSALOM'S GRANDFATHER) 1 Chronicles 3:2 the third (SON OF DAVID) was Absalom the son of Maacah, the daughter of Talmai king of Geshur; the fourth was Adonijah the son of Haggith; ABSALOM FLEES TO GESHUR Now Absalom fled and went to Talmai the son of Ammihud, the king of Geshur - See location of Geshur in the NE section of the map above, just north and east of the Sea of Galilee in the southern portion of the Golan Heights in Bashan. Since Absalom had committed premeditated murder (and not an accidental death), he could not flee to one of the cities of refuge. Instead he fled to Talmai, king of Geshur, who was his grandfather on his mother's side. David could have forced him to return but he did not. David Guzik points out that "Absalom did not go to a city of refuge because he was guilty, and the cities of refuge were only meant to protect the innocent." And David mourned (grieved) for his son every day - It is interesting that the text does not state the name of the son, although the NLT and GWN add "his son Amnon". While presumably it is correct that David is mourning for Amnon, one wonders how he feels about the gone Absalom? Walton on Absalom fled - After Amnon’s murder, Absalom fled back to his grandfather’s kingdom in Geshur, in the southern portion of the Golan Heights in Bashan. This independent kingdom and its cities just east of the Sea of Galilee are known from the El Amarna and Egyptian execration texts. David’s marriage to Talmai’s daughter is just one of several diplomatic alliances created by such unions (2 Sam 3:3).(See page 341 IVP Background Commentary - OT) Geshur - Wikipedia - Geshur is identified with the area stretching along the eastern shore of the Sea of Galilee and reaching south to the Yarmuk River,[1] in what is now called the Golan Heights.[3][4] This location places it on one of the routes connecting the region of Bashan with the Phoenician coast. G Campbell

2 Samuel 13

Guzik - David simply longed to be reconciled to Absalom again – without correcting his son for his evil. David’s indulgence towards Amnon is repeated towards Absalom and he will meet a similar end. NET Note - The understanding reflected in the translation above is that David, though alienated during this time from his son Absalom, still had an abiding love and concern for him. He longed for reconciliation with him. A rather different interpretation of the verse supposes that David's interest in taking military action against Absalom grew slack with the passing of time, and this in turn enabled David's advisers to encourage him toward reconciliation with Absalom. BIBLE CHARACTERS - ABSALOM Alexander Whyte POLYGAMY is just Greek for a dunghill. David trampled down the first and the best law of nature in his palace in Jerusalem, and for his trouble he spent all his after-days in a hell upon earth. David’s palace was a perfect pandemonium of suspicion, and intrigue, and jealousy, and hatred—all breaking out, now into incest and now into murder. And it was in such a household, if such a cesspool could be called a household, that Absalom, David’s third son by his third living wife, was born and brought up. But be not deceived; God is not mocked: for whatsoever a patriarch, or a prophet, or a psalmist soweth, that shall he also reap. For he, saint or sinner, that soweth to his flesh shall of the flesh reap corruption. Maachah, Absalom’s mother, was the daughter of a king. And this, taken together with his distinguished appearance and his princely manners, gave Absalom the pre-eminence over all his brethren. Absalom inherited all the handsomeness, manly bearing, and beauty of his father’s handsome and manly house. The sacred writer expatiates with evident relish upon Absalom’s extraordinary beauty. In all Israel there was none to be so much praised as Absalom for his beauty. From the sole of his foot even to the crown of his head there was no blemish in him. And the hair of his head is a proverb to this day. A little ring of jealous and scheming parasites, all hateful and hating one another, collected round each one of David’s wives. And it was in one of the worst of those wicked little rings that Absalom grew up and got his education. Absalom had a sister, named Tamar, who was as beautiful as a woman as Absalom was as a man. And how her beauty became the occasion of her ruin in that horrible household the sacred historian tells us with sufficient plainness of speech. Suffice it here to say that Absalom determined, sooner or later, to wash off his sister’s terrible wrongs in the blood of the wrongdoer. And, then, as the divine vengeance would have it to be, that wrongdoer to one of David’s fairest daughters was one of David’s favourite sons. The Septuagint frankly tells us that David loved the wrongdoer so much that he could not so much as rebuke him for his brutality. But, after giving his father two full years to avenge his sister’s ruin, Absalom took the law into his own hand till Amnon fell, when his heart was merry with wine, under Absalom’s revengeful sword. And, then, all the plots and counter-plots connected with Absalom’s revenge, and flight, and restoration, and too-late reconciliation to his father; his deep-laid schemes to wrench the kingdom out of his father’s hands; and then his defeat and murder by Joab—all that, if we have the courage to look at it, will give us a picture of the men and the times, humiliating beyond all words, and never to be forgotten. David and his wives and concubines and mixed-up children, Tamar and her half-brother Amnon, Absalom and Jonadab, Joab and the wise woman of Tekoa, Ittai and Shimei, Ahithophel and Hushai, and the righteousness and the grace of God reigning over them all. Truly, all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works. It is this so terrible plain-spokenness of the Bible that makes it so precious to all who are in earnest about themselves and their children. Had this sacred writer not been in earnest in his work, we should have had an altogether different David. And we make an altogether different David to ourselves in spite of the sacred writer, and in spite of all that David himself can say and do. The David that we set up for ourselves has always a halo round his head and a harp in his hand, and his eyes fixed on the heavens. We are willingly ignorant that David had ever any other wife but Solomon’s mother, as also that she had ever any other son but Solomon. And, then, our Solomon is always dreaming his dream at Gibeon, and when he is not choosing wisdom for himself he is always writing inspired proverbs about wisdom for his son. While all the time David prevents the night-watches with psalms like this: I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart. I will set no thing of Belial before mine eyes: I hate the work of them that turn aside; it shall not cleave to me, and so on. A David like that in our Bible would have delighted us, and would not have offended and shocked us. No. But then neither would he have been of any real use to us when we went to our Bible for real use. It is when we go to our Bible for real use, for the experiences of men of like passions with ourselves, it is then that we discover and see the pen of God in the Bible life of David. And it is from that pen that I gather these closing lessons out of the life of David and out of the death of Absalom. ‘The inconceivable evil of sensuality’ was surely never more awfully burned in upon any sinful house than it was upon David’s house. David himself is a towering warning to all men, and especially to all godly men against this master abomination. And, all the more that he sinned so terribly against such singular grace. David, to use his own words, was as white as snow as long as he was young, and poor, and struggling up, and oppressed, and persecuted, and with Samuel’s horn of oil still sanctifying all the thoughts and all the imaginations of his heart. But no sooner had David sat down on the throne of Israel than his life of sin and shame began. And all the woe upon woe of his after-life, almost every single deadly drop of it, came down out of that day when he first introduced open and unblushing sensuality into his palace in Jerusalem. There was military success, and extended empire, and great wealth, and great and far-sounding glory in David’s day in Israel; but beneath it all the whole ground was mined and filled to the lip with gun-powder, and the divine tinder all the time was surely burning its way to the divine vengeance on David’s house. Our doctors, our lawyers, our ministers, and many of ourselves, will all subscribe to Newman’s strong words in one of his sermons—‘The inconceivable evil of sensuality.’ You sometimes hear speak about the historical imagination, and the right and the fruitful uses of the historical imagination. Well, here is the history of young Absalom, and you must bring your imagination to bear upon it. You must read all the chapters about David’s manner of life in Jerusalem, and all the chapters in which Absalom’s name comes up, and then you must imagine yourself to be Absalom, and to be in his place. I dare not put in words what you will see when you read Second Samuel with your eye upon the object. For one thing, Absalom did not see his father David at all as we see him. He saw him as his enemies then saw him, and as infidels and scoffers see him now. It was impossible that Absalom could look on his father with our admiring eyes. ‘It helped me, too,’ says Santa Teresa in her happy ‘Life of Herself’; ‘It helped me much that I never saw my father and my mother respect anything but goodness.’ ‘It poisoned me at my father,’ said Absalom to Ahithophel; ‘the life we all led in our several stews.’ Yes, polygamy is indeed a dunghill. Only, it is a dunghill with hell at the heart of it. We have nothing like the city of David on this side the Dardanelles. And no real lesson for our day and our household can be got out of Absalom’s early life. Unless it is that far-fetched lesson to that fatal house where there is a father who is no father. And to that house where the father and the mother are full of divided lives, divided interests, divided counsels, divided tastes, and divided desires for themselves and their children. The sons and the daughters of such divided fathers and mothers will need neither history nor imagination to see and to feel with poor Absalom. Only, this lesson to such fathers and mothers is all but too late and irrecoverable. The Hebrew Bible for some unaccountable reason is silent where the Greek Bible speaks out boldly about David, and delivers a great lesson to all of us who are fathers. The law of Moses was plain. It is to be read in the Book of Leviticus to this day. ‘It is a wicked thing. And he that does it shall be cut off in the sight of all the people. He shall bear his iniquity.’ Well, Amnon did it. Amnon was worse than if he had been the actual murderer of his own sister. But what do we read on this matter in the Septuagint? We literally read this: ‘Notwithstanding Amnon’s sin David did not trouble the spirit of Amnon his son, because he loved him, and because he was his first-born.’ But, not to trouble the spirit of your son for his sin is to trouble other people’s spirit all his days, ay, and your own spirit and his too, to the bargain. The Greek Bible has recovered for us one of the lost links in David’s downward career, and in the downward career of Absalom his son. For it was David’s unwillingness to trouble Amnon that made Absalom in the cause of his sister first a murderer, and then a conspirator, and then, after a life of terrible trouble, himself a mangled corpse under the revengeful and murderous hands of Joab, that other arch-troubler of Israel. ‘Praise them openly, reprehend them secretly,’ is the second of Lord Burleigh’s ten precepts to his son concerning his children. But David did the very opposite of that with Absalom. All Jerusalem heard David for two years reprehending his half-pardoned son Absalom openly, till Absalom was exasperated out of all endurance, and till the last link of sonship was broken for ever between David and Absalom. But, with all that, it is the terrible cry that comes out of the chamber over the gate of Mahanaim that makes the name of Absalom so well known and so full of the most terrible lessons to us. ‘O my son Absalom, my son, my son Absalom! Would God I had died for thee, O Absalom, my son, my son!’ Yes, that is love, no doubt. That is the love of a broken-hearted father, no doubt. But the pang of the cry, the innermost agony of the cry, the poisoned point of the dagger in that cry is remorse. I have slain my son! I have murdered my son with my own hands! I neglected my son Absalom from a child! With my own lusts I laid his very worst temptation right in his way. It had been better Absalom had never been born! If he rebelled, who shall blame him? I, David, drove Absalom to rebellion. It was his father’s hand that stabbed Absalom through the heart. O Absalom, my murdered son! Would God thy murderer had been in thy place this day. And the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son! Come all you who are fathers and mothers, come to the chamber over the gate of Mahanaim, and let us take counsel together as to how we are to bring up our children to virtue and godliness and everlasting life. Let us read all Holy Writ on this subject together; and after Holy Writ, all other good and true books that in any way bear upon this supreme subject. Let us set ourselves to gather together all our experience and all our observation, and let us counsel and correct and comfort one another concerning this one thing that we do, our children. Let us take time to it, and pains, and pursue it until we succeed in it. Let us search the Scriptures up to the top and down to the bottom for this pearl of great price. Let us set on one side all the fathers and mothers in Israel to whom God hath ever said, I know him that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which He hath spoken of him. And then let us set on the other side David and all those fathers and mothers on whom God took vengeance, and said, Now, therefore, the sword shall never depart from thine house. I will raise up evil against thee out of thine own house. Let us collect into a secret and solemn book all such instances; and let us, husband and wife, minister and people, and one anxious parent with another, let us meet together, and confer together, and pray together, saying, This one thing will we do. Why do men and women combine and consult together about everything else but the thing in which so many are so ignorant, so stupid, and so full of fatal mistakes? If we asked our happy neighbours, they would surely tell us the secret of their success in their children. How did they come so well and so soon to understand their children? How early did they discover what manner of heart was already in their children? And at what age did they begin to deal with the hearts of their children? What amount of time did they set aside and keep sacred for reflection and for prayer to God for their child; naming their child and describing him; and how did God’s answer begin to show itself first in the parents and then in the child? When did your child first begin to show some sure signs of saving grace? And how did that grace show itself to your satisfaction and thanksgiving; first in one child and then in another? Tell us about the Sabbath—how it was observed, occupied, and sanctified as your children grew up? About the church also and the Sabbath-school? About the books that were read on Sabbath-days and week days; both by your children alone and of their own accord, as also with you all reading together; one reading and all the rest listening? Things like that. All that you can tell us about such children as yours will be eagerly listened to and attended to. What priceless stores of experience, and observation, and success and defeat are lost all around us just because we do not speak more to one another about our ways with our children; our hopes and our fears; our neglects and our recoveries of neglects; the things that one household is so happy in, and the same things that cause such unavailing remorse in another household. Yes, this whole matter must surely be collected together and made into a science soon, and taught in every true church to every young father and young mother as their very life.