David Mentions That He Will See His Son Again Scripture
11. Rape, Murder, and Conspiracy in David's Family (2 Samuel thirteen:1-fifteen:13)
Sound (twoscore:04)
John J. Tissot, 'Absalom' (1896-1902), gouache on lath, The Jewish Museum, New York. Larger image.
In the following narrative we see several things going on. Virtually apparent is the affair between Amnon and his sister Tamar, and his death at the easily of his brother Absalom. Simply beneath this drama is a struggle for succession to the throne.
Amnon is the firstborn and heir apparent to the throne. The 2d-built-in, Kileab or Chileab, isn't mentioned. Perhaps he died immature. But Absalom, the 3rd-born, is eager to gain the throne, and that lies behind his activity to murder his brother Amnon.
I wish I could point to some deep spiritual learnings that nosotros will catch in this lesson, simply, alas, the narrative is a sad ane with piddling redeeming value. Probably, the main lessons are ii-fold. First, that Nathan's prophecy to David comes to pass with withering severity:
"Now, therefore, the sword will never depart from your business firm.... Out of your own household I am going to bring calamity upon yous." (12:10-11)
Second, that the sins of the father often become the sins of the son. We do not sin in isolation! Each sin tends to foster more sin, and provide precedents for others to follow.
Nosotros'll be roofing a lot of footing in this lesson, then my comments will exist brief. My main goals hither is to help you to sympathize what is going on and the implications for David'due south life -- and our lives.
Amnon Lusts after His Half-Sister Tamar (13:ane-14)
"1 In the grade of time, Amnon son of David fell in dearest with Tamar, the cute sister of Absalom son of David. 2 Amnon became frustrated to the indicate of illness on account of his sister Tamar, for she was a virgin, and it seemed impossible for him to practise anything to her." (xiii:ane-ii)
Amnon (whose name means "faithful") and Tamar (whose name seems to hateful "date palm") are half-brother and half-sister. Amnon'due south female parent is Ahinoam of Jezreel, while Absalom's and Tamar'south mother is Maacah, girl of Talmai, king of Geshur (2 Samuel three:3).[239]
The text says that Amnon "fell in love" (NIV, NRSV), "loved" (KJV) Tamar. Like our English word "love," the Hebrew verb ʾ āhab tin can cover a wide variety of intents and emotions.[240] Probably Amnon's love could all-time exist described every bit infatuation mixed with strong lust. Amnon doesn't care about his one-half-sister'south welfare, just virtually fulfilling his own sexual obsessions.
Amnon doesn't have any way to spend time with Tamar. The king'southward grown sons live in their ain homes rather than in the palace. Withal, Tamar, every bit the rex's virgin daughter, would live in the palace, probably confined to the women'south quarters and carefully guarded.[241] Amnon probably sees her at family gatherings, but otherwise has no access to her whatsoever.
Amnon's shut friend and cousin Jonadab (whose proper noun means "Yahweh is noble, liberal"), discerns something wrong with Amnon. The narrator refers to Jonadab as "crafty" (NRSV).[242] Here, Jonadab -- who afterward in this affiliate seems to be an counselor in the king'southward courtroom (13:32-35) -- is wise, simply non very ethical. Though I'm not sure Jonadab anticipated Amnon raping Tamar, he certainly gives advice that helps Amnon become Tamar alone.
Jonadab suggests that Amnon pretend to exist sick and ask David, when he visits his sick son, "I would like my sister Tamar to come and make some special bread in my sight, then I may swallow from her paw" (xiii:6).
There have been all sorts of speculations nigh why having Tamar set food for Amnon was a believable ruse. Perchance the food was thought to have some kind of special curative quality. Nosotros don't know. The Hebrew give-and-take translated "special food" (NIV), "cakes" (NRSV, KJV) may be "some kind of dumplings or puddings," since they were manifestly boiled, perhaps centre-shaped. They may have been made from dough laced with healing herbs.[243]
Every bit Jonadab anticipates, David comes, grants Amnon's request, and directs Tamar to go to her blood brother's house to make him the cakes. While she prepares the food, Amnon watches her through the open door from his bedroom. Then he demands that anybody leave the room -- his ain servants, likewise as the handmaid who probably serves equally chaperone for Tamar.
When she hands him the nutrient at his bedside, he grabs her, commands her to have sex with him, and tries to rape her. She resists. She tries to argue that raping her:
- Is an outrageous breach of the police of State of israel.
- Will disgrace her publicly,
- Volition hurt Amnon's reputation -- he will be regarded as "one of the wicked fools in Israel," and
- Is not necessary, since if he asks the rex, David could grant Amnon's asking to ally her legally.
Amnon doesn't heed to reason. He is stronger, overpowers her, and rapes her.[244]
Whether this would be considered incest in David'south time, we're non sure. To ally a half-sister is forbidden in the Torah (Leviticus 18:9), merely there is the precedent of Abraham and Sarah. At least Tamar tells Amnon that spousal relationship would be possible. She is doing everything she can to avoid existence raped!
For the crown prince to rape his sis volition certainly exist considered an outrageous breach of Israel's constabulary![245] Tamar's words -- "Such a matter should non be done in State of israel!"-- are a deliberate echo from the story of the rape of Jacob'southward daughter Dinah by Shechem, who "had committed an outrage in Israel past lying with Jacob'south daughter, for such a thing ought not to be done" (Genesis 34:seven).
Amnon Rejects Tamar (8:15-twenty)
At present that Amnon has raped Tamar, his "love" turns to intense hatred. Why did Amnon now hate the sister whom he once "loved"?
Offset, considering he never truly loved her. Rather he was infatuated, fed past obsessive lust.
Second, he was probably transferring to her the loathing he felt for himself for such a despicable human activity every bit rape, especially incestuous rape. This hatred is a grade of projection. Amnon subconsciously denies his ain sin and projects information technology on his half-sister. We saw projection at work with David'southward judgment on the human being in Nathan'due south parable in Lesson 10 higher up.
Absalom commands Tamar, "Go upward and go out!" She protests that sending her away is worse yet. The law requires the rapist of an unbetrothed virgin to marry her. By sending her away, Amnon is putting her in a position in this culture that no decent man will ever marry her -- and indeed that is the case!
Tamar rips her beautiful majestic robe and puts ashes on her head -- marks of deep mourning -- and goes away weeping loudly. She leaves with her hand on her head, apparently another sign of grief (Jeremiah ii:37).[246] She is not slinking abroad, hiding her shame. She is shattered, unable to contain her grief!
When her brother Absalom hears of it, he realizes what has happened. He says, "Be tranquility now, my sis; he is your brother. Don't take this matter to heart" (thirteen:20a). This sounds like little comfort to me. Even so, it too seems that Absalom is saying, "Don't worry about it. I'll deal with him." The narrator concludes this sordid business concern with the argument: "Tamar lived in her blood brother Absalom's house, a desolate woman" (13:20b). How sad!
David Does Cipher (13:21-22)
Now we read of David's reaction:
"21 When Male monarch David heard all this, he was furious. 22 Absalom never said a discussion to Amnon, either adept or bad; he hated Amnon because he had disgraced his sis Tamar." (13:21-22)
David's reaction is acrimony -- but he takes no action to punish a criminal act. Indeed, some early on versions of the text add a sentence to verse 21 that could well take been in the original, merely was omitted by a copyist from the Masoretic text:
"Only he did not curb the excesses (literally, 'spirit') of his son Amnon; he favored him considering he was his firstborn."[247]
The rex'south son, the heir to the throne, can go away with rape and incest.
Hither is some other hint of a flaw in David's leadership that nosotros beginning noticed in Lesson 7, when Joab murders Amasa and David takes no action to bring justice (3:39).
Perhaps the very reason that Amnon rapes his sis is considering he is certain that his begetter won't practice anything to him. If this were judged to be incest according to Leviticus xviii:9, 29, the exact punishment seems vague,[248] but we are not sure this is the outcome here.
For raping an unbetrothed virgin, Amnon could be forced to pay a helpmate price and marry Tamar (Exodus 22:16-17).[249] However, within the king'southward own household, payment of a bride price would mean goose egg. In add-on David doesn't want to cloud the crown prince'south condition past a marriage that neither he nor Tamar really wanted -- and a marriage which would be unacceptable to the people.
What David could accept washed -- and probably should take done -- would take been to formally remove Amnon from succession to the kingship for such a despicable act. However, beyond being angry, David doesn't exercise annihilation. Sadly, he has lost the moral dominance he had equally the righteous king who loves Yahweh. How tin he estimate his own son for sexual sins and not judge himself?
Where parents lose the moral leadership of their families, their children have neither a consequent role model nor an authority figure past which to guide their own actions. Dear friends, Satan would have us believe that illicit sex activity betwixt "consenting adults" is no ane's business just their own. That is a lie. Our sins have consequences across ourselves, and tin can harm anyone inside our sphere of influence. At the political level, sexual misdeeds have toppled governments, fabricated it difficult for presidents to lead, and kept people from running for high office. In churches, we have seen congregations devastated and parishioners disillusioned, their organized religion destroyed. On the home front, sexual misdeeds destroy families, create poverty, and mess up the lives of children. God help us and take mercy on us!
Absalom, who appears to be in second position to assume the kingship on David's decease, does not practice anything either -- for now. He makes no public statements. He waits.
Q1. (2 Samuel thirteen:21-22) Why do you lot recall David doesn't discipline his son Amnon for his sexual set on on his half-sister? What are the consequences of David'southward inaction?
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Absalom Murders Amnon, then Flees (13:23-39)
Absalom's hatred simmers for two years. Then he makes his motion. Spring sheep shearing is often celebrated with festive meals and a spirit of generosity equally the wool is harvested (one Samuel 25:viii). Absalom arranges a huge party at his ranch located in Baal Hazor, on a hill identified with Jebel ʿAsûr, 4 to 5 miles northeast of Bethel,[250] and almost 17 to 18 miles north of Jerusalem.
Absalom makes a big bespeak of trying to get his male parent and his court to come -- knowing that they will not attend. When David makes his excuses, Absalom moves to his real purpose: to request that his father send Amnon, the crown prince, to represent him and convey his blessings on this occasion. David questions this, simply then agrees to send all his sons to the festivities. Now Absalom tin get to Amnon unguarded.
Absalom orders his men to impale Amnon when he becomes drunk and they practice. The crown prince is assassinated past the second in line to the throne -- who now is in line for the throne himself! Absalom'southward primary motive is to avenge his sister's rape and rejection. However, this is aligned with another potent ambition -- to be male monarch himself someday!
James J. Tissot, 'David Mourns His Son Amnon' (1896-1902), gouache on lath, The Jewish Museum, New York. Larger image.
With the crown prince dead on the ground, the other princes flee to Jerusalem while Absalom flees in the reverse management, n to the Aramean kingdom of Geshur, northeast of the Body of water of Galilee, his mother's birthplace. Absalom seeks aviary with his mother's relatives -- a powerful royal family. True, at some point David had conquered the Aramean kingdoms and made them his vassals (viii:3-8; 10:6-xix), but it would be embarrassing -- and potentially expensive -- to force Geshur to extradite Absalom. David doesn't endeavour. The narrator says, "King David mourned for his son every solar day" (13:37b). His firstborn is expressionless.
Joab Conspires to Bring Absalom Habitation (13:39-14:24)
Absalom's exile is now in its 3rd year.
"The spirit of the rex longed to become to Absalom, for he was consoled concerning Amnon'due south decease." (13:39)
David's nephew Joab has known him for a long time -- ever since the avoiding days in the Judean desert. Occasionally, Joab acts purely in his own self-interest, as he did when he murdered Abner. However, Joab is loyal to David. He knows David longs to see Absalom over again (fourteen:1). In addition, he realizes the importance for a succession programme to exist in place, so when David dies at that place won't exist a bloody ceremonious war. Absalom is side by side in line for the throne and is the logical choice. He is headstrong, perhaps, only he is handsome. He looks similar a king. Then Joab devises a way to get David to reconcile with Absalom.
Now nosotros might look down proudly on all this fiddling courtroom intrigue. But consider the manipulations that accept place in households or workplaces to get the begetter or the boss to practise something. Palaces are pretty human places afterward all -- only richer.
Map: David's Family Troubles (2 Samuel 13-15). Larger map.
The problem with kings (and bosses and fathers) is that you cannot tell them what to do -- directly. So Joab comes up with a "judicial parable," something similar Nathan had used to aid David sympathise his sin with Bathsheba (12:i-4).
He sends for a wise old woman from Tekoa, a town about 10 miles s of Jerusalem, which would be known centuries later as the birthplace of the prophet Amos.[251] This is a woman who is a skillful enough actress that she can pull off Joab'south ruse, sharp plenty to think on her feet, and wise plenty to keep from offending the king while nevertheless pressing her betoken abode. Non an like shooting fish in a barrel chore.
Joab tells the woman to apparel as if she were a widow who has been mourning for a long time. And so she is to enquire for an audience earlier the king to plead for justice.
She is to explain that her sons got in a fight and one killed the other. Her clan demands that the murderer be put to decease for the crime. The result would be that neither son would exist alive to accept care of his mother, and since women didn't usually inherit, her hubby's property would go to another. She would be destitute, and her husband's proper noun and descendants would exist cutting off.
The story is carefully devised to gain David's sympathy. She is mourning for a son; and so is he. The murderer may be cutting off, but that would leave her fully bereaved. David feels her hopelessness. He wants to assistance. "Become home, and I will issue an order in your behalf," he says (14:8).
The woman gets David to affirm it twice. Moreover, David swears that he will protect the son from anyone seeking blood vengeance. "As surely equally the LORD lives," he said, "not ane hair of your son's head volition autumn to the ground" (14:11b).
She has the male monarch firmly on her side. Now is the time to bound the trap. She asks permission to speak freely -- and and so she confronts the king directly regarding Absalom:
"13 Why and then take y'all devised a affair like this confronting the people of God? When the rex says this, does he not convict himself, for the rex has not brought back his banished son? fourteen Like h2o spilled on the footing, which cannot be recovered, then we must die. But God does not take abroad life; instead, he devises ways so that a banished person may not remain estranged from him." (14:xiii-14)
She admits that this is so, concluding with sweet words designed to plough away any acrimony: "My lord has wisdom like that of an angel of God -- he knows everything that happens in the state" (xiv:20)..
Information technology works. David sees the logic in it and tells Joab to bring Absalom dorsum to Jerusalem -- on one condition.
"He must go to his own firm; he must non come across my face." (14:24a)
Maybe y'all have heard the expression in the Aaronic approving:
"The LORD make his face to shine upon you,
and exist gracious to you;
the LORD lift up his countenance [face] upon yous,
and give you peace." (Numbers 6:25-26)
To "brand his face to shine upon you" is another way of proverb "to grin at you." To "elevator up his countenance" means to wait at y'all. David neither admits Absalom into his presence nor smiles upon him.
Absalom comes dwelling a free human being -- essentially pardoned for murdering Amnon the crown prince. But since the rex refuses to readmit him to court, information technology is clear to everyone in the kingdom that Absalom is out of favor with the king. No one wants to associate with a person under this kind of deject. Absalom is home from exile, simply the stalemate continues for another 2 years (14:28).
Q2. (two Samuel xiii:39-14:24) Why do you recollect Joab conspires to get David to bring Absalom home? Why do you think David does not immediately prove Absalom his favor?
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Absalom Is Restored to David (14:25-33)
The narrator paints an appealing picture show of Absalom and so that we will understand why and then many people began to similar Absalom and shift their loyalty from the father to the son.
"25 In all Israel there was non a man and then highly praised for his handsome appearance as Absalom. From the top of his head to the sole of his foot there was no blemish in him.
26 Whenever he cutting the hair of his head -- he used to cut his hair from time to time when it became too heavy for him -- he would weigh it, and its weight was two hundred shekels past the imperial standard. 27 Iii sons and a daughter were born to Absalom." (14:25-27a)
The king'due south son is extremely handsome and has three sons who could succeed him.[252] Future succession won't be a problem. Absalom is seen be a perfect choice as David'southward successor. But Absalom is withal out of favor with the king.
Joab helped Absalom exist recalled from exile. Now Absalom needs Joab to help him be restored to the king'due south favor. Only Joab refuses to see him. He won't return his calls.
Absalom is frustrated. Finally, he has Joab's barley field fix on fire. Immediately, Joab comes to Absalom'due south business firm. If I were trying to gain Joab's favor, I don't think I would fire his crops. But Absalom is bold and direct:
"Look, I sent word to you and said, 'Come here and so I tin can send y'all to the king to ask, "Why have I come from Geshur? It would be better for me if I were still there!"'Now then, I desire to come across the male monarch's face, and if I am guilty of annihilation, permit him put me to death." (fourteen:32-33)
Absalom's demand has the desired upshot. Peradventure Joab realizes that David wants to reconcile with his son and that it will be proficient for the kingdom. He tin can't foresee that Absalom will try to usurp the kingdom from his father. And then he relays Absalom'southward message to David -- and evidently tells the king what he wants to hear:
"And so the male monarch summoned Absalom, and he came in and bowed down with his confront to the ground before the king. And the king kissed Absalom." (fourteen:33)
The kiss is the sign of David'south restored favor. David loves Absalom -- even after what he has done. It is good to accept Absalom home over again. David feels like the male parent in Jesus' Parable of the Prodigal Son (Luke 15:11-32). He is set up to celebrate!
David'southward Gradual Refuse
Allow's step back for a moment to look at the bigger motion picture. In his early on years, David was strong in organized religion -- the ultimate warrior, full of a holy boldness. He moves from Hebron to Jerusalem and builds an empire that extends from Arab republic of egypt to Mesopotamia.
Now nosotros are witnessing a David who is decadent and soft because of his wealth, his victories over all his enemies, his absolute power -- and from his lack of purpose. The in one case-righteous king has been compromised. Though his relationship with God has been restored, David's weaknesses are showtime to accept their toll.
He has been coasting on the achievements and the religion of his vital years. He has become a victim of courtroom intrigue and the accommodations he has made to stay in power and to reward his supporters. Instead of being a player, David is existence played by Joab, by Amnon, and by Absalom.
1 of the most serious problems is David's disability -- or unwillingness -- to discipline his family and his officers. Joab, it seems, can become away with murder, even if it works directly confronting his male monarch'south interest in uniting the kingdom. Amnon gets away with rape. Absalom gets away with murder. David seems incapable of restoring guild to his family or to his kingdom. David'due south subjects aren't stupid. They see the decline -- and, no doubt, they begin to comment well-nigh information technology to one another.
Absalom's Public Relations Campaign (15:one)
The kingdom is ripe for overthrow and Absalom realizes it. He begins to take steps to endear himself to the people. Absalom becomes the complete politician. The narrator informs us of his strategies.
Absalom begins to accept full advantage of the perks of the crown prince to advance himself in the eyes of the people.
"In the course of fourth dimension, Absalom provided himself with a chariot and horses and with fifty men to run ahead of him." (15:1)
Chariots are constructive for making an impression. When Absalom goes anywhere, he doesn't walk. He rides in a chariot hitched to fine horses, and has a 50-man bodyguard jogging ahead of him wherever he goes. His retinue projects the intended message: Absalom is a very great and of import man!
David had been born a shepherd and had spent years equally a warrior and a avoiding. He doesn't mind walking barefoot (15:thirty) or riding on a donkey (16:2). He is used to hardship. Even so, Absalom has been born a prince and the trappings of power feel natural to him. They reinforce his position in the eyes of people.
Why does David permit such extravagance? Can't he see what is going on? David seems out of bear on. As an indulgent father, he allows Absalom to satisfy his whims, fifty-fifty if they are overblown. What'south the harm? he thinks.
Absalom Undermines the King's Justice (15:two-4)
Absalom is non just exalting himself. He also begins to undermine his male parent's reputation and point out his father's weaknesses.
"2 He would go up early and stand up by the side of the road leading to the city gate. Whenever anyone came with a complaint to be placed before the king for a decision, Absalom would call out to him, 'What town are you from?' He would answer, 'Your servant is from i of the tribes of Israel.'
3 Then Absalom would say to him, 'Look, your claims are valid and proper, but in that location is no representative of the king to hear you.'
4 And Absalom would add, 'If but I were appointed judge in the land! So everyone who has a complaint or instance could come to me and I would see that he gets justice.'" (15:2-four)
Personal injury attorneys are sometimes criticized every bit "ambulance chasers," because some of them will end at nothing to sign upwardly newly injured clients for expensive lawsuits. In a way, that's what Absalom is doing.
Israel had a judicial system where most disputes were settled at the local level past tribal elders or Levites. But if a person didn't get the justice he desired, he or she had a right to appeal directly to the king -- as had the wise adult female from Tekoa (14:1-20). Nosotros see ii prostitutes actualization before Solomon to determine a baby's true mother (1 Kings 3:16-28). In Near Eastern countries that have monarchs, such equally Saudi arabia and Hashemite kingdom of jordan, common people take such a right fifty-fifty today.
Absalom at present stands outside the urban center gate to spot people coming to Jerusalem to entreatment to the rex for justice. He inquires about them, listens to their case, and tells them that they should be entitled to win a verdict in their favor. Just then he bemoans the weaknesses of the king's judicial system and promises that if he were appointed judge, he would bring justice.
He does this consistently for iv years. His subtle disloyalty to his father is somehow disregarded. David probably chooses to interpret Absalom's interest in justice as good training for a future king. He has no clue that his son is seeking to undermine him with the people.
Absalom, Homo of the People (fifteen:5-six)
The third piece of Absalom's public relations campaign is a kind of baby-kissing politician office that nosotros in the twenty-first century empathize well.
"5 Likewise, whenever anyone approached him to bow down before him, Absalom would reach out his hand, take hold of him and kiss him. six Absalom behaved in this way toward all the Israelites who came to the king asking for justice, and then he stole the hearts of the men of Israel." (fifteen:5-half dozen)
Absalom is campaigning to be the people's king who loves the common man. But it's obvious that this is all a sham of image building, empty promises, and flattery. While David is the man for all seasons, his handsome son is only an actor. Yet, for the moment, this hypocrisy is enough to assist him achieve his objective -- the kingship.
Q3. (ii Samuel fifteen:1-half dozen) What are the elements of Absalom'south public relations campaign to win over the people to his side? How constructive is information technology? What should David have done differently? Which of David's weaknesses does Absalom exploit?
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Absalom Conspires in Hebron against David (fifteen:vii-13)
After four years of this campaign, Absalom receives permission of the rex to return to his birthplace, Hebron, an ancient Yahweh sanctuary (Genesis 13:xviii), to fulfill some supposed vow made to Yahweh while he was in exile. Absalom needs a ruse so David won't suspect anything when 200 admirers accompany him out of the uppercase.
If Absalom were to stage a palace coup in Jerusalem, David'south mercenary army would immediately shell him. But Hebron is far enough away to give his merits to the throne enough infinite to exist accepted and time to draw followers to his cause. Hebron also has the laurels of once beingness David'due south royal capital (two:1-iv), a history that lends credence to Absalom's claim to the throne.
The 200 invited guests are non part of his hush-hush conspiracy, but take been handpicked because of their influence in Israel -- and considering Absalom knows they are probable to follow him when the secret plot is revealed. They are needed to lend credibility and acceptance to the new kingdom, since they will be named every bit supporters.
Once in Hebron, Absalom hatches his program for the declaration of his rising to the throne to be fabricated simultaneously throughout Israel.
"Then Absalom sent hugger-mugger messengers throughout the tribes of Israel to say, "As soon as y'all hear the audio of the trumpets, then say, 'Absalom is king in Hebron.'" (15:eleven)
Absalom is successful. The coup is appear equally if information technology were already complete, discouraging whatsoever resistance. The 200 guests are caught in the middle. They are naturally inclined towards Absalom, but now will be perceived by all equally on Absalom's side, whether or non they would have called this allegiance on their own. Perception becomes reality.
As the news of Absalom's ascension to the throne spreads, information technology gains momentum; more and more people back him. The written report comes to David, "The hearts of the men of Israel are with Absalom" (15:13). Perhaps the near prominent of these new followers is Ahithophel the Gilonite, David's revered counselor. To have Ahithophel on Absalom'due south side is considered decisive.
Factors in Absalom's Favor
Christians who accept been raised on stories of David'southward faith and valor detect it difficult to sympathise how the people of Israel could so quickly reject a truly peachy king in identify of his upstart son. Allow'due south consider 10 factors (not necessarily in this particular order) that lead to Absalom'due south accession:
- David'south Historic period. David is at present over sixty,[253] old past standards of the time. People know he isn't likely to alive much longer, whereas Absalom is probably a bit less than 30 years old and in the prime of life. Who wants to fight to retain a rex who won't reign much longer anyway? David's most ardent supporters are now sometime men. He is the hero of a previous generation. Virtually alive now only call up stories of David's exploits. They weren't even born when he was at his prime. David is an honored "has-been," while Absalom is the upward-and-coming king for the new generation.
- David's Corruption. We get the perception in ii Samuel 11 that David has slowed downwards. He is rich. He is arrogant plenty to experience he tin take any woman he wants and impale even a true-blue and loyal comrade-in-arms who keeps him from covering it upward. David'south spiritual influence has been diminished, every bit well. Though he has repented from his affair with Bathsheba and Uriah, he is no longer perceived by the people to be the righteous king. David's deportment have weakened the throne and "fabricated the enemies of the Lord prove utter antipathy" (12:14). His image has been severely tarnished.
- Absalom's Title. Absalom is the crown prince. For nearly a decade, Absalom has been the heir credible -- even though he had killed the previous crown prince. People have curt memories. They accept gotten used to the idea that Absalom volition be their next king.
- Absalom'southward Beauty. Absalom is a handsome man -- and studies bear witness that handsome men and beautiful women succeed in life more easily than others, all things being equal. Absalom looks kingly!
- Absalom'south Perceived Power. Absalom has been effective in projecting an image of power and celebrity with his chariot, horses, and 50-man escort. Since the people perceive him as powerful already, they are much less likely to oppose him when the coup is announced.
- Absalom's Populism. Absalom has positioned himself as a man of the people. His followers promise that he will be a king who will help them more than David has. Of form, David had delivered Israel from the Philistine threat, merely that is now decades past. People forget what information technology was like. On the other manus, by this time in his long reign, David is more comfortable in the luxury of his palace than with the struggles of the average citizen. He is out-of-impact (run into 19:five-7), while Absalom promises hope and change.
- Tribal Resentment of David. Anyone who rises to ability makes enemies, if for no other reason than jealousy. In particular, David is resented by elements of Saul'south tribe of Benjamin, who believe that Saul's house should still be on the throne (2 Samuel 16:5-13; 20:one-ii). In that location is besides tension betwixt the 10 northern tribes and David'south tribe of Judah (nineteen:41-43).
- David's Taxation and Conscription. Though non in the forefront, because nigh of the national expenses are paid from tribute by vassal nations, we encounter hints of tax and compulsory military service in chapter 24 and 1 Samuel viii:11-18. Growing an empire through taxation and the draft are never popular.
- Absalom's Brilliant Execution of a Coup. Absalom has brilliantly executed a coup d'état. By the time the coup is known, Absalom has gathered wide support and continuing momentum. Absalom has won the throne through a clever program and consistent follow-through.
- Yahweh'southward Judgment. Last, but most important, Nathan had prophesied: "the sword volition never depart from your house" (12:ten). Now this prophecy is coming to pass. David is experiencing the Lord's subject area: "When he does wrong, I will punish him with the rod of men, with floggings inflicted by men" (vii:14).
We are inclined to meet David's monarchy every bit absolute and totalitarian. Only that isn't quite the case. Though David is all-powerful king by Samuel under the Lord'southward direction, he doesn't actually become rex until made so by the elders of Judah (two:iv) and the elders of Israel (5:1-three). Even afterwards David's troops overthrow Absalom, at that place is a lot of popular discussion and political string-pulling before an official decision is made to bring David back as male monarch (9:viii-15). Even then, he has to deal with Sheba the Benjamite, who leads a rebellion against the newly reestablished kingdom that is serious enough for troops to be sent to put it down (20:one-22).
I conclude that in David's time, fifty-fifty though the king'due south word is police force, in a potent sense, the king rules but by the consent of the governed -- and with the permission of God himself.
Q4. (two Samuel 13-15:13) Information technology'due south difficult to find positive spiritual lessons in these sad and grim chapters. What negative spiritual lessons practice yous detect?
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Disciple Lessons
Four lessons are hard to miss -- most of them negative examples to avoid:
- Prophecy. Nathan's prophecy (12:x-eleven) comes to pass -- with terrible results. God'due south judgment is inevitable.
- Learned Behaviors. The sins of the father often go the sins of the son. We don't sin in isolation. Our children run across us and emulate our behavior. Parents, your nearly important ministry is to enhance your children in the Lord past your godly example.
- Subject. We must discipline our children so long every bit they are under our potency. In many cultures, children are considered adults in their late teens. In other cultures, children are under their parents' say-so far longer. We must practise what we tin. To neglect our responsibleness to subject shows a lack of beloved for our children (Proverbs 3:12; xiii:24; 19:18; 22:fifteen; 23:13; 29:15; 29:17). Showing favoritism to your own children rather than disciplining them lowers you in others' minds. When the king excuses his children for blatant crimes, he apace loses any brownie for righteousness and justice.
- Situational Awareness. Pay attention to what is going on around you! Take action early, if you need to. David should accept been enlightened of Absalom's attempts to undermine him, and taken steps to protect himself and his kingdom. In this example, fail is extremely costly. Leaders in churches and other organizations need to know who is conspiring against them. Nosotros serve Christ in a fallen world.
We accept traced the sad pattern of David'southward reject and fall. In the next lesson, we'll see how David handles defeat and rises over again to dominion Israel.
Prayer
Begetter, when we see David'south turn down from his greatness as a human being of God, we are sad. How much it must have pained your heart! We pray with David: "Go on your retainer also from willful sins; may they not dominion over me. So will I be blameless, innocent of great transgression" (Psalm 19:thirteen). Where we have fallen, have mercy on us and on our children. Renew your Holy Spirit's freedom within our spirits. In Jesus' name, nosotros pray. Amen.
Key Verses
"In all State of israel there was not a homo so highly praised for his handsome advent every bit Absalom. From the top of his head to the sole of his foot at that place was no blemish in him." (2 Samuel 14:25)
[239] David apparently married Maacah while he was male monarch in Hebron equally a way to cement a treaty with Geshur, a small Aramean kingdom in Ish-Bosheth's rear, a few miles north of his capital in Mahanaim.
[240] ʾĀhab can be used of God's infinite affection for his people, of a parent's beloved for a child, even of illicit lovers and love for objects such equally meat, oil, argent, and gifts (Robert L. Alden, ʾāhab, TWOT #29).
[241] Anderson, ii Samuel, p. 174.
[242] "Shrewd" (NIV), "crafty" (NRSV), "subtle" (KJV) is ḥākām, from ḥākam, "to be wise, act wisely." The describing word occurs widely in Proverbs, and is used to draw Solomon as well as the wise woman of Tekoa who handles a delicate thing earlier David at Joab's behest later in this lesson (fourteen:ii) (Louis Goldberg, TWOT #647b).
[243] Anderson, 2 Samuel, p. 174; Holladay, p. 172; Bergen, 1 and two Samuel, pp. 380-381.
[244] "Rape" (NIV), "strength" (NRSV, KJV) is ʿānâ, "agonize, oppress, humble." "The primary meaning of ʿānâ is 'to force,'or 'to endeavor to strength submission,'and 'to punish or inflict pain upon'" (Leonard J. Coppes, ʿānâ, TWOT #1652, ʿānâ Iii).
[245] "Wicked thing" (NIV), "vile" (NRSV), "folly" (KJV) in 13:12 is nebālâ, "folly, villainy, vile." The word implies a sinful "condone for moral and spiritual claims." The discussion describes a request for homosexual sex (Judges nineteen:23-24; 20:6) and the rape of Jacob's Dinah by Shechem (Genesis 34:7).
[246] In reliefs and tomb paintings in the ancient Near E, putting one's hand on i'southward head seems to symbolize captivity, or perhaps the mourning of being taken captive. Baldwin (1 and 2 Samuel, p. 249), cites pictures in J.B. Pritchard, The Aboriginal Nigh E in Pictures Relating to the Erstwhile Attestation (ANEP; Princeton University Press, 1954, 1969), illustrations 634, 640.
[247] Found in the Septuagint and the Samuel manuscript from Qumran Cave 4, quoted by Anderson, 2 Samuel, p. 176
[248] G.J. Wenham (The Book of Leviticus (Eerdmans, 1979), pp. 241-242) discusses the various interpretations of "being cut off from one's people": (i) be punished by God directly, (2) to receive the death penalisation, (3) to be exiled, or perhaps even (four) a hint of judgment in the life to come. BDB takes "be cutting off from his people" in the sense of the capital punishment (kārat, BDB, Niphal, 504). Notwithstanding, but for some instances of incest is the death penalty specified in Leviticus 20:eleven-21, and incest with one's sister isn't mentioned in that location.
[249] The Torah apparently doesn't consider this a capital offence, as it would have been if she had been betrothed (Deuteronomy 22:23-29).
[250] "Baal-Hazor," ISBE 1:380.
[251] Tekoa is near the present Khirbet Teqûʿ.
[252] Possibly his sons later died, for later on he complains that he has no sons (eighteen:18).
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Source: http://www.jesuswalk.com/david/11_david_troubles.htm
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