2 Samuel 15
David Guzik · Citado em PreceptAustin
2 Samuel 15
Guzik - This was Absalom the politician, sensing what the people wanted and knowing how to give them the image of it. Samuel – who anointed Absalom’s father – never went around with horses and chariots and an entourage. Samuel traveled on foot – and as a man, Absalom wasn’t worthy to be mentioned in the same breath as Samuel. Profile of Absalom - A father’s mistakes are often reflected in the lives of his children. In Absalom, David saw a bitter replay and amplification of many of his own past sins. God had predicted that David’s family would suffer because of his sins against Bathsheba and Uriah. David’s heart was broken as he realized that God’s predictions were coming true. God forgave David, but he did not cancel the consequences of his sin. David was horrified as he saw his son’s strengths run wild without the controls God had built into his own life. By most casual evaluations, Absalom would have made an excellent king, and the people loved him. But he lacked the inner character and control needed in a good leader. His appearance, skill, and position did not make up for his lack of personal integrity. David’s sins took him away from God, but repentance brought him back. In contrast, Absalom sinned and kept on sinning. Although he relied heavily on the advice of others, he was not wise enough to evaluate the counsel he received. Can you identify with Absalom? Do you find yourself on a fast track toward self-destruction? Absalom wasn’t able to say, “I was wrong. I need forgiveness.” God offers forgiveness, but we will not experience that forgiveness until we genuinely admit our sins and confess them to God. Absalom rejected his father’s love and ultimately God’s love. How often do you miss entering back into God’s love through the door of forgiveness? Strengths and accomplishments • Was handsome and charismatic like his father, David • Kindly comforted his sister, Tamar, after she had been raped and allowed her to live with him Weaknesses and mistakes • Avenged the rape of his sister, Tamar, by killing his half brother Amnon • Plotted against his father to take away the throne • Consistently listened to the wrong advice Lessons from his life • The sins of parents are often repeated and amplified in their children (ED: cf "wind" and "whirlwind/hurricane" in Hosea 8:17) • A smart man gets a lot of advice; a wise man evaluates the advice he gets • Actions against God’s plans will fail, sooner or later (Life Application Study Bible -- borrow) QUESTION - What does the Bible say about sedition? ANSWER - Sedition is any action or speech designed to incite people to rebel against their lawful governing authorities. Sedition is usually the beginning of anarchy. There has long been a legal debate in America over what counts as seditious speech and what is covered by the First Amendment’s guarantee of free speech. History is replete with examples of Christians disobeying laws that prohibited preaching or teaching the gospel. Was this sedition, and, if so, is all sedition wrong? In one sense, sedition was the first sin in recorded history when Lucifer (Satan) led a revolt against the Most High God in heaven and was thrown to the earth, along with one third of the angels (Isaiah 14:12; Ezekiel 28:12–18). Lucifer wanted to be worshiped and obeyed instead of God, and his pride led to sedition. This desire for prominence that incites public revolt is the common thread in most acts of sedition. The first example of human sedition in the Bible is Numbers 16. God had appointed Moses and Aaron as His spokesmen, but Korah and several other men, moved by jealousy, led a revolt against them. God judged the rebels harshly, causing the ground beneath them to collapse and bury them alive (Numbers 16:31–33). A second wave of sedition came the next morning, when the rest of the Israelite camp grumbled that Moses and Aaron had killed godly men (verse 41). God was angry with His people and sent a plague among them that killed an additional 14,700 people (verses 46–50). The Jews were (falsely) accused of sedition by those who opposed the rebuilding of Jerusalem (Ezra 4:6–24). The assassination of a king is always an act of sedition. Sometimes the assassination was condemned as a wicked thing, as in the case of the two men who murdered King Ish-Bosheth (2 Samuel 4:5–12); other times, the assassination was heralded as an act of divine deliverance, as in the case of Ehud the judge (Judges 3:15–30). Before he was king, David was very careful not to act seditiously against King Saul: “The LORD forbid that I should . . . lay my hand on him; for he is the anointed of the LORD” (1 Samuel 24:6). Another example of sedition in the Bible is when King David’s son Absalom conspired to take the kingdom from his father (2 Samuel 15:1–4). Absalom used a cunning tactic in his sedition. He was subtle and won the loyalty of the Israelite people behind his father’s back. Through perseverance and deception, Absalom led the people to drive David from the palace (2 Samuel 15:13–14). David fled for his life, hiding in caves, crying out to God, but never losing his love for his son. When Absalom was killed in battle, David grieved (2 Samuel 18:33), but he was restored to his rightful place as king. Under Roman rule, sedition was a serious crime. Once, the religious leaders sent spies to Jesus to try to catch Him in His words; their question to Jesus, “Is it right for us to pay taxes to Caesar or not?” (Luke 20:22), was meant to draw out a seditious statement and so give them occasion to “hand him over to the power and authority of the governor” (verse 20). Jesus did not fall into that trap, but, later, at Jesus’ eventual trial before Pilate, the same religious leaders intimated that Jesus was guilty of sedition, shouting, “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar” (John 19:12). Ironically, Barabbas, the man whom Pilate released instead of Jesus, was truly guilty of sedition—and murder (Mark 15:7). The apostle Paul was considered to be a leader of sedition almost everywhere he went. It’s true that riots sometimes broke out when he preached, and he suffered the consequences from leaders who believed they were quelling sedition (see Acts 17:5–6; 19:23–41; 21:38), but Paul never taught the overthrow of government. It was the message of the gospel of Christ that caused the turmoil. False charges of sedition were brought against Paul in his trial before Felix, as the Jews’ smooth-tongued spokesman said, “We have found this man to be a troublemaker, stirring up riots among the Jews all over the world. He is a ringleader of the Nazarene sect” (Acts 24:5). Paul refuted the charge of sedition: “My accusers did not find me arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city. . . . There was no crowd with me, nor was I involved in any disturbance” (verses 12, 18). We are commanded in Scripture to obey our governing authorities (Romans 13:1–7; Titus 3:1). Christians are to “if . . . possible, as far as it depends on you, live at peace with everyone” (Romans 12:18), a command that rules out sedition. To revolt or incite insurrection against the government disregards God’s command. Of course, there are times when we must obey God rather than man (Acts 5:29). When man’s law contradicts God’s law or oppresses the weak and defenseless, we are required to do what’s right (Proverbs 24:11; Psalm 41:1; Isaiah 1:17), but outright rebellion against governing authorities is a last resort. America is seeing an increase of sedition as angry mobs demand what they perceive to be their “rights.” Rioters destroy property and cause harm to the innocent and then attempt to justify their own tyranny by claiming that the government, culture, law enforcement, or another race is oppressing them. Ironically, the very government they decry is protecting their right to speak out. Such sedition is not to be embraced by those who profess to follow Christ. Christians are to let love be the defining trait in all we do (1 Corinthians 13:1), and engaging in insurrection and mob action is not loving. GotQuestions.org (Bolding added) 2 Samuel 15:2 Absalom used to rise early and stand beside the way to the gate; and when any man had a suit to come to the king for judgment, Absalom would call to him and say, "From what city are you?" And he would say, "Your servant is from one of the tribes of Israel." rose up: Job 24:14 Pr 4:16 Mt 27:1 came: , Ex 18:14,16,26 1Ki 3:16-28 2 Samuel 15 Resources - Multiple Sermons and Commentaries ABSALOM BEGINS ACTING LIKE A JUDGE Absalom used to rise early - Absalom was not lazy in his attempt to usurp the throne. To the contrary he was very determined. Notice that the beginnings of Absalom's rebellion were subtle and not easily seen as rebellion, but they would soon bear the rotten fruit of Absalom's fleshly desires. While David's heart would be broken is notable that he wrote several psalms ("exile psalms") during the days of Absalom’s rebellion including Psalm 3+, Psalm 4+, Psalm 25+, Psalm 28+, Psalm 39+; Psalm 41+; Psalm 55+; Psalm 61+, and Psalm 63+ and some would add Psalm 58+, and Psalm 109+. And stand beside the way to the gate; and when any man had a suit to come to the king for judgment, Absalom would call to him and say, "From what city are you?" And he would say, "Your servant is from one of the tribes of Israel." - The gate was the place of judicial action was analogous to the custom in early Israelite history of conducting legal business at the gate of the city, which functioned like our modern city halls (Ru 4:1-11; Ge 23:10; Dt. 22:15; 25:7 Job 29:7). Absalom's choice of the city gate was perfect for two reasons: (1) It was the site of conducting governmental and business transactions because all transactions needed witnesses to be legitimate. (2) Anyone entering or leaving the city had to enter through the gate, so it was highly trafficked which would be great exposure for the handsome, charismatic Absalom, a consummate politician! As noted above Absalom worked hard at his political maneuvering, rising early and standing in the way that led to the gate for judgement. And since Absalom was engaging and personable he was able to easily engage and interact with the people who had lawsuits. Presumably David was aware of this but had no reservations, or at least none that he voiced. Was David being a "passive" father at this point? That is a very reasonable consideration. We know from the interaction with the woman at Tekoa who had a legal case (albeit fictitious), David was still involved in making judgments. Absalom would accost the litigants before they got to the actual gate and like a consummate politician promised them he would decide every suit in their favor. Who wouldn't want a king like that?! And as explained below, these interactions were Absalom's ploy to win over the hearts of the people of Israel. Guzik on suits for the king's judgment - Ancient kings were more than the heads of government, they were also the “supreme court” of their kingdom. If someone believed that a local court did not give them justice, they then appealed to the court of the king, where the king or a representative of the king heard their case. Pulpit Commentary - The gate would be that of the royal palace, where the king gave audience and administered justice. At the gate of the city the elders were the judges, and, though the higher authority of the king may have weakened the action of this citizen court. 2 Samuel 15:3 Then Absalom would say to him, "See, your claims are good and right, but no man listens to you on the part of the king." See, your claims are good and right: Nu 16:3,13,14 Ps 12:2 Da 11:21 2Pe 2:10 no man listens to you on the part of the king, 2Sa 8:15 Ex 20:12 21:17 Pr 30:11,17 Eze 22:7 Mt 15:4 Ac 23:5 1Pe 2:17 2 Samuel 15 Resources - Multiple Sermons and Commentaries ABSALOM INGRATIATES HIMSELF TO THE PEOPLE Then Absalom would say to him, "See, your claims are good and right, but no man listens to you on the part of the king - NLT - "Then Absalom would say, "You've really got a strong case here! It's too bad the king doesn't have anyone to hear it." Absalom would take their side without any investigation, offering himself as the judge of their grievances, stirring up dissatisfaction with David's regime, criticizing the king’s seemingly inadequate provisions for the administration of justice. Warren
2 Samuel 15
Guzik has a good summary of why Absalom was successful and why David's popularity was waning... Absalom knew exactly how to do this. He carefully cultivated an exciting, enticing image (chariots and horses, and fifty men to run before him). He worked hard (Absalom would rise early). He knew where to position himself (beside the way to the gate). He looked for troubled people (anyone who had a lawsuit). He reached out to troubled people (Absalom would call to him). He took a personal interest in the troubled person (What city are you from?). He sympathized with the person (your case is good and right). He never attacked David directly (no deputy of the king to hear you). He left the troubled person more troubled (no deputy of the king to hear you). Without directly attacking David, Absalom promised to do better. (Oh, that I were made judge in the land, and everyone who has any suit or cause would come to me; then I would give him justice.) Absalom’s clever approach made him able to subvert and divide David’s kingdom without saying any specific thing that could condemn him. If someone objected Absalom would simply say, “Tell me one specific thing that I have said or done.” In fact, Absalom could do all this and say, “I’m helping David to deal with all this discontent” while Absalom was in fact promoting discontent. David was Israel’s greatest king – and Israel became dissatisfied with him and let a wicked, amoral man steal their hearts. There are many reasons why this happened. David was getting older. David’s sins diminished his standing. People like change and Absalom was exciting. Absalom was very skilled and cunning. David had to enter into the fellowship of His sufferings, and be rejected like the Son of David would later be rejected. 2 Samuel 15:7 Now it came about at the end of forty (four) years that Absalom said to the king, "Please let me go and pay my vow which I have vowed to the LORD, in Hebron. BGT 2 Samuel 15:7 καὶ ἐγένετο ἀπὸ τέλους τεσσαράκοντα ἐτῶν καὶ εἶπεν Αβεσσαλωμ πρὸς τὸν πατέρα αὐτοῦ πορεύσομαι δὴ καὶ ἀποτείσω τὰς εὐχάς μου ἃς ηὐξάμην τῷ κυρίῳ ἐν Χεβρων LXE 2 Samuel 15:7 And it came to pass after forty years, that Abessalom said to his father, I will go now, and pay my vows, which I vowed to the Lord in Chebron. KJV 2 Samuel 15:7 And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. NET 2 Samuel 15:7 After four years Absalom said to the king, "Let me go and repay my vow that I made to the LORD while I was in Hebron. CSB 2 Samuel 15:7 When four years had passed, Absalom said to the king, "Please let me go to Hebron to fulfill a vow I made to the LORD. ESV 2 Samuel 15:7 And at the end of four years Absalom said to the king, "Please let me go and pay my vow, which I have vowed to the LORD, in Hebron. NIV 2 Samuel 15:7 At the end of four years, Absalom said to the king, "Let me go to Hebron and fulfill a vow I made to the LORD. NLT 2 Samuel 15:7 After four years, Absalom said to the king, "Let me go to Hebron to offer a sacrifice to the LORD and fulfill a vow I made to him. NRS 2 Samuel 15:7 At the end of four years Absalom said to the king, "Please let me go to Hebron and pay the vow that I have made to the LORD. NJB 2 Samuel 15:7 When four years had gone by, Absalom said to the king, 'Allow me to go to Hebron and fulfil the vow which I have made to Yahweh; NAB 2 Samuel 15:7 After a period of four years, Absalom said to the king: "Allow me to go to Hebron and fulfill a vow I made to the LORD. YLT 2 Samuel 15:7 And it cometh to pass, at the end of forty years, that Absalom saith unto the king, 'Let me go, I pray thee, and I complete my vow, that I vowed to Jehovah in Hebron, GWN 2 Samuel 15:7 Four years later Absalom said to the king, "Let me go to Hebron and keep the vow I made to the LORD. BBE 2 Samuel 15:7 Now at the end of four years, Absalom said to the king, Let me go to Hebron and give effect to the oath which I made to the Lord: RSV 2 Samuel 15:7 And at the end of four years Absalom said to the king, "Pray let me go and pay my vow, which I have vowed to the LORD, in Hebron. NKJ 2 Samuel 15:7 Now it came to pass after forty years that Absalom said to the king, "Please, let me go to Hebron and pay the vow which I made to the LORD. NIRV 2 Samuel 15:7 After Absalom had lived in Jerusalem for four years, he went and spoke to the king. He said, "Let me go to Hebron. I want to keep a promise I made to the LORD. four: 2Sa 13:38 1Sa 16:1,13 let me go: 2Sa 13:24-27 pay: 1Sa 16:2 Pr 21:27 Isa 58:4 Mt 2:8 23:14 2 Samuel 15 Resources - Multiple Sermons and Commentaries ABSALOM'S REQUEST TO GO TO HEBRON Now it came about at the end of forty (four) years that Absalom said to the king - NLT - "After four years." This reading is clearly corrupted because David himself only reigned 40 years! The original text probably read "four" rather than "forty," The LXX, Syriac, and writings of Josephus (Antiq. 7.9.1) support four years, a period which fits more realistically in the account. Absalom's publicity campaign has been going on for 4 years and he knows that now he has the people's hearts. He then begins the next move of his plan to usurp King David. It has been eleven years since the rape of Tamar. Nine years since the murder of Amnon, six years since he returned to Jerusalem, and four years since he saw the face of David for the first time after being unable to do so for five years. The rebellion now begins. TECHNICAL NOTE - NET NOTE - The Masoretic Text has here “forty,” but this is presumably a scribal error for “four.” The context will not tolerate a period of forty years prior to the rebellion of Absalom. The Lucianic Greek recension (τέσσαρα ἔτη, tessara ete), the Syriac Peshitta (’arba’ sanin), and Vulgate (post quattuor autem annos) in fact have the expected reading “four years.” Most English translations follow the versions in reading “four” here, although some (e.g. KJV, ASV, NASB, NKJV), following the Masoretic Text, read “forty.” Please let me go and pay my vow which I have vowed to the LORD, in Hebron - What a hypocritical assumption of piety. His words may have been to make David think Absalom was "getting religion." He uses the LORD to help set David's mind at ease, for surely David has seen that Absalom is topping the "popularity charts" in the Daily Jerusalem Post! And Hebron was a good place for Absalom to go because it was his birthplace (2Sa 3:2, 3) where he could be assured of a sympathetic ear. As the story unfolds, clearly Absalom is lying to David and instead of paying vows to Yahweh, sends out spies throughout Israel (2Sa 15:10)! Hebron ironically was a city of refuge, but only provided refuge for accidental deaths, not the premeditated murder with Absalom committed. Wycliffe Bible Commentary on why Hebron was "ripe" for Absalom to pick - Hebron still bore a grudge against David because he had removed the seat of government to Jerusalem. Also, the allied clans of the Negev, through whose good offices David first mounted the throne, were jealous of the northern tribes—now the dominant partner in the united kingdom—because of their power and influence with the king. QUESTION: What is the significance of Hebron in the Bible? ANSWER: The ancient city of Hebron, today called Al-Khalil in Arabic, was located approximately 20 miles south of present-day Jerusalem in the Judean valley. Hebron is significant in the Bible for a couple of reasons. Hebron is first mentioned in Genesis 13:18 as a place where Abram (later known as Abraham) traveled after parting company with his nephew Lot. At Hebron the Lord first showed Abram the land that would belong to him and his offspring (Genesis 13:14–17). Later, after the death of King Saul, God told David to go to Hebron, and it became the city where David ruled over Judah for seven years because at that time the Jebusites controlled Jerusalem (2 Samuel 2:1–4, 5:3). After his wife, Sarah, died, Abraham still lived in Hebron, which belonged to the Hittites (Genesis 23). He wanted to bury Sarah there, so he approached a man named Ephron and asked to buy a cave for a burial site. Abraham was so well-respected among the Hittites that they offered to give him any cave he desired. But Abraham insisted on paying full price, and he selected an area called Machpelah, owned by a man named Ephron. Again, Ephron tried to give Abraham the cave, but Abraham insisted on paying full price. “So Ephron’s field in Machpelah near Mamre—both the field and the cave in it, and all the trees within the borders of the field—was deeded to Abraham as his property in the presence of all the Hittites who had come to the gate of the city. Afterward, Abraham buried his wife Sarah in the cave in the field of Machpelah near Mamre (which is at Hebron) in the land of Canaan. So the field and the cave in it were deeded to Abraham by the Hittites as a burial site” (Genesis 23:17–20). This cave in Hebron is also called Kiriath-Arba, and, later, Abraham was also buried there (Genesis 25:10); and Isaac, Rebekah, Jacob (Genesis 47:29–30), and Leah (Genesis 49:30–32). The cave of Machpelah in Hebron is considered by the Jews to be the second holiest site in all Israel. Today it is under Palestinian control and is known to Jewish inhabitants as the Cave (or Tomb) of the Patriarchs. Muslims refer to it as the Sanctuary of Abraham. The land around Hebron was part of the allotment Joshua gave to Caleb when Israel took the Promised Land (Joshua 14:13). Hebron was a reward for Caleb’s faithful service and loyalty to the Lord. Caleb probably desired Hebron because it may have contained the “valley of Eschol” from which the spies had brought great clusters of grapes as proof of the land’s bounty (Numbers 13:23). Hebron was later designated as a city of refuge (Joshua 20:1–7). Hebron became the capital of Judah, and from there David reigned for seven-and-a-half years. During David’s reign in Hebron, Abner, the former commander of Saul’s army, took Saul’s son Ish-Bosheth across the Jordan River and set him up as king of Israel. Eventually, however, Abner defected to David’s side and vowed to bring all of Israel under David’s control (2 Samuel 3:8–12). When Joab, David’s commander learned of this, he was certain Abner was only spying for Ish-Bosheth (2 Samuel 3:24–25). He also hated Abner for killing his brother Asahel at the battle of Gibeon, so he set out for revenge. Joab met Abner in Hebron and pulled him aside under the pretext of having a private conversation. When they were alone, Joab stabbed Abner in the stomach and killed him (2 Samuel 3:27). David was grieved at the news of Abner’s death and pronounced a curse on Joab (2 Samuel 3:28–29). After Ish-Bosheth was assassinated, David meted out justice against the assassins in Hebron; in this way, David’s integrity became known throughout all Israel (2 Samuel 4). David was eventually declared Israel’s rightful king, and he moved his capital from Hebron to Jerusalem (2 Samuel 5:1–5). David’s son Absalom made Hebron his headquarters while he plotted to steal his father’s kingdom (2 Samuel 15:7–9). Absalom had spent time cultivating loyalty from Israel’s people, then moved his nefarious plot out from under his father’s eye in Jerusalem. He appointed himself king in Hebron, striking fear in David’s heart (2 Samuel 15:10, 14). David fled as Absalom moved from Hebron to Jerusalem to take control of the capital. He may have wrongly thought that, since it had worked for David to begin his reign in Hebron, it would also work for him. Absalom forgot an important truth: David had been anointed by God to rule Israel; Absalom had not. As significant as Hebron was to his ancestors, a cave full of ancestral bones could not replace that anointing. Absalom’s brief stint as a self-appointed king of Hebron did not lead to future success, and he died in disgrace (2 Samuel 18:9–14). Regardless of a city or nation’s great history, unless God’s presence and blessing are on it, it holds no power to bless its inhabitants. Got Questions (Bolding added) 2 Samuel 15:8 "For your servant vowed a vow while I was living at Geshur in Aram, saying, 'If the LORD shall indeed bring me back to Jerusalem, then I will serve the LORD.'" servant: Ge 28:20,21 1Sa 1:11 16:2 Ps 56:12 Ec 5:4 Geshur: 2Sa 13:37,38 14:23,32 I will serve: Jos 24:15 Isa 28:15 Jer 9:3-5 42:20 2 Samuel 15 Resources - Multiple Sermons and Commentaries ABSALOM LIES ABOUT MAKING A VOW For your servant vowed a vow while I was living at Geshur (map) in Aram, saying, 'If the LORD shall indeed bring me back to Jerusalem, then I will serve the LORD NLT - For while I was at Geshur, I promised to sacrifice to him in Hebron if he would bring me back to Jerusalem." Absalom is using YHWH's name in a lie! Woe! He is breaking Ex 20:7+ which in effect brought God's curse on him "You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain." Absalom plays the religious card with King David by recounting that he had made a vow to the Lord that he would worship Yahweh in Hebron if the Lord would take him back to Jerusalem. 2 Samuel 15:9 The king said to him, "Go in peace." So he arose and went to Hebron. 2 Samuel 15 Resources - Multiple Sermons and Commentaries Related Passages: 2 Samuel 3:2-3+ Sons were born to David at Hebron: his firstborn was Amnon, by Ahinoam the Jezreelitess; 3 and his second, Chileab (HE APPARENTLY DIED YOUNG), by Abigail the widow of Nabal the Carmelite; and the third, Absalom the son of Maacah, the daughter of Talmai, king of Geshur. A "GO IN PEACE" THAT WOULD RESULT IN WAR! The king said to him, "Go in peace (shalom)."- The irony of David's command to go in peace is that this would be the last words he spoke to Absalom before his in effect declared war against his father! So much for shalom in Israel! So he arose and went to Hebron - This was music in his ears! Absalom gladly obeyed his father's parting command. His plot was now fully afoot unbeknownst to somewhat naive David! The Hebronites would surely welcome him with signs like "Welcome home! Hometown boy makes it big!" They would soon see just how big Absalom planned to make it!!! 2 Samuel 15:10 But Absalom sent spies throughout all the tribes of Israel, saying, "As soon as you hear the sound of the trumpet, then you shall say, 'Absalom is king in Hebron.'" spies: 2Sa 13:28 14:30 Absalom is king: 2Sa 19:10 Job 20:5-29 Ps 73:18,19 Hebron: 2Sa 2:1,11 2Sa 3:2,3 2Sa 5:5 1Ch 11:3 12:23,38 2 Samuel 15 Resources - Multiple Sermons and Commentaries A KEY VERSE: ABSALOM'S TRUMPET CALL FOR COUP A coup is a sudden, violent, and unlawful seizure of power from a government. Had Absalom known the Davidic Covenant in 2Sa 7:12-16+, he would have known that his flesh inspired plans were the antithesis of God's inspired plans, and that is a battle which God ALWAYS wins beloved! But Absalom sent spies throughout all the tribes of Israel, These were more than spies for their role was to announce Absalom had become king. Note that Absalom was not just announcing he was king over Judah (location of Hebron) but of all 12 tribes. The fact that David had begun in this region (Hebron in the tribe of Judah) suggests he would have had strong support here. If Absalom received no resistance to his coup here, he knew he would likely be successful in dethroning David. saying, "As soon as you hear the sound of the trumpet (shophar), then you shall say, 'Absalom is king in Hebron - Absalom was preparing to forcefully take the throne from David. How ironic that Hebron was the first place his father had been proclaimed as king (2Sa 5:3-5)! Absalom calls for the sounding of the ram's horn which was used for religious and military purposes, and in this case the proclamation of a new king as with Solomon who would be the true king of Israel 1 Kings 1:34 “Let Zadok the priest and Nathan the prophet anoint him there as king over Israel, and blow the trumpet and say, ‘Long live King Solomon!’ Trumpet (horn, ram's horn)(07782) shophar/shopar/sopar is masculine noun referring to a trumpet or a ram's horn and is made out of a curved ram's horn. The ram’s horn was softened in hot water and then bent and flattened to produce its distinctive shape. The shofar is capable of a variety of tones but cannot play a tune so is used primarily for signals. At Mt Sinai the trumpet was the signal that Israel could approach the awesome site (Ex 19:16; 19; 20:18). It was used to signal the year of Jubilee (Lev 25:9). Seven trumpets were to be carried before the Ark of the Covenant as the priests and blown on the seventh day after marching around the city seven times (Josh 6:4, 5, 6, 8, 9, 12, 16, 20). The trumpet was used by Gideon and his men to route the enemy (Jdg 7:8, 16, 18-20, 22). In short, these first three uses of the shophar were all associated with miraculous events! The shophar was sounded to announce a new king in Israel (1 Ki. 1:34, 39, 41; 2 Ki. 9:13). The trumpet was sounded at the celebration of God as King over all the earth (Ps. 47:5). The trumpet sound was used to warn of approaching danger (Hos. 5:8; 8:1), and here in Joel, to warn of the dread Day of the Lord (Joel 2:1, 15). SPECIAL TOPIC: HORNS USED BY ISRAEL There are four words in Hebrew associated with horns/trumpets: 1. "the ram's horn" – used as a wind instrument, cf. Jos. 6:5. This same word is used for the ram caught by his horns which Abraham will substitute for Isaac in Gen. 22:13. 2. "trumpet" – from Assyrian term for wild sheep (ibex). This is the horn that was used in Exod 19:16,19 at Mt. Sinai/Horeb. #1 and #2 are parallel in Jos. 6:5. It was used to communicate a. times to worship (cf. Lev. 25:9) b. times to fight (i.e., Jericho was both, cf. Jos. 6:4; Jdgs. 3:27; 6:34; 1 Sam. 13:3; Jer. 4:5; Hos. 5:8) c. times for anointing a new king, 1 Kgs. 1:34,39 d. blown by God, Zech. 9:14 3. "ram's horn" – from Phoenician word for ram (cf. Jos. 6:4,6,8,13). It also stands for the Year of Jubilee (cf. Lev. 25:13,28,40,50,52,54; 7:17,18,23,24). All of these first three seem interchangeable with no distinction intended. The Mishnah (RH 3.2) allowed animal horns from sheep, goats, or antelope, but not from a cow. 4. "trumpets" – possibly from the verb "stretch out," implying a straight bone (not curved as the animal horns). These were made of silver (after the shape and form of Egypt). These are used: a. with worship rites (cf. Num. 10:2,8,10; Ezra 3:10; Neh. 12:35,41) b. for military purposes (cf. Num. 10:9; 31:6; Hosea 5:8) c. for royal purposes (cf. 2 Kgs. 11:14) One of these metal horns is depicted on the Arch of Titus in Rome; also Josephus describes them in Antiq. 3.12.6. 2 Samuel 15:11 Then two hundred men went with Absalom from Jerusalem, who were invited and went innocently, and they did not know anything. invited: 1Sa 9:13 16:3-5 went innocently Ge 20:5 1Sa 22:15 Pr 14:15 22:3 Mt 10:16 Ro 16:18,19 2 Samuel 15 Resources - Multiple Sermons and Commentaries ABSALOM TAKES JERUSALEM MEN TO HEBRON Then two hundred men went with Absalom from Jerusalem, who were invited and went innocently, and they did not know anything - Hebrew literally reads "being invited and going naively and they did not know anything.” NLT = "He took two hundred men from Jerusalem with him as guests, but they knew nothing of his intentions." Why take 200 men from Jerusalem to Hebron all of whom were ignorant of his intentions to overthrow King David? These men were likely leading men in Jerusalem, not just paupers, and their presence would lend credibility to his coming revolt. Absalom was a clever schemer.