Front matter (continued, part 48)
expanded Israel's borders and acquired land that hadn't been conquered in Joshua's day (Josh. 13:1–7). David established vassal treaties with most of these nations and set up garrisons in their lands to maintain Israel's authority (v. 6). A man of faith, David believed God's promises and acted upon them for the blessing of his people.
But David's victories also meant peace and safety for the people of Israel so they could live normal lives and not be constantly threatened by their neighbors. Israel had a great work to perform on earth in bearing witness to the true and living God and bringing the written Scriptures and the Messiah into the world. Furthermore, David's victories enriched the treasury of the Lord so that the material was available for Solomon to build the temple (vv. 11–13; 1 Chron. 22). The church today doesn't use military weapons to fight God's battles (John 18:36–38; 2 Cor. 10:3–6; Eph. 6:14–18), but we could use the faith and courage of David and his soldiers and reclaim lost territory for the Lord.
South: the Edomites (vv. 12–14). First Chronicles 18:12–13 names the Edomites as the enemy (see 1 Kings 11:14b-18), but it's possible that the Syrians and Arameans at this time were in control of Edom and were also involved in the battle. It appears that while Israel was attacking the Syrians and Arameans in the north, the Moabites attacked them from the south, but the Lord gave Israel a great victory. Though David and Joab were the conquering leaders in this battle, it was the Lord who received the glory when David commemorated the victory in Psalm 60. "Over Edom I will cast My shoe" (60:8 nkjv) is a metaphorical expression that may have a dual meaning: (1) God claims Edom as His territory, and (2) God treats Edom like a slave who cleans the master's shoes. It expresses the humiliation God brought to the proud Edomites whom David conquered.
West: the Philistines (v. 1) were the traditional enemies of the Jews and seized every opportunity to attack them. In 2 Samuel 21:15–22, at least four different Philistine campaigns are mentioned (see also 1 Chron. 20:4–8), and the text describes the slaying of several giants as well as the defeating of the Philistines. Israel captured several cities, including Gath, the home of Goliath. As a youth, David had killed Goliath, but during the first campaign he was unable to slay the giant Ishbi-benob, and David's nephew Abishai had to rescue him (21:15–17). David's men advised him to stop waging war personally, and he heeded their advice. Blessed is that leader who admits his weaknesses and admits when he needs to make changes! The name "Metheg-ammah" means "the bridle of the mother city" and probably refers to a key Philistine city that Israel captured, the location of which is a mystery to us. To "take the bridle" of anything means to gain control and force submission.
David also defeated the Amalekites (v. 12), a commission that his predecessor Saul had failed to fulfill (1 Sam. 15). From the days of Moses, the Lord had declared war on Amalek (Ex. 17:8–12; Num. 14:45; Deut. 25:17–19), and David was only continuing the crusade. Just as the Lord promised (7:9), David was victorious over his enemies. David's reputation increased dramatically because of these victories (v. 13), and David was careful to give God the glory (8:11–12).
B.He organizes the kingdom—8:15–18
Administration in Jerusalem (vv. 15–18).5 Winning battles is one thing and managing the affairs of the growing nation is quite another, and here David proved himself capable. He ruled with justice and righteousness and served all the people (v. 15). David described such a leader in 23:1–7 and compared him to the sunrise and the sunlight after rain. Certainly David brought the dawning of a new day to Israel after the darkness of Saul's reign, and God used David to bring calm after the storm. God loves righteousness and justice (Ps. 33:5) and manifests both as He rules over His universe (Ps. 36:6; 99:4; Isa. 5:16; Jer. 9:24; Amos 5:24). David indeed was a man after God's own heart.
East: the Moabites (v. 2) had been friendly to David because they thought he was Saul's enemy (1 Sam. 14:47), and David was related to the Moabites through his great-grandmother Ruth (Ruth 4:18–22). While living in exile, David had even put his parents in the custody of the king of Moab (1 Sam. 22:3–4). The Moabites were actually related to the Jews because Abraham's nephew Lot was the father of their ancestor Moab (Gen. 19:30–38). Because the Moabites had hired Balaam the prophet to curse Israel and then led Moab in seducing the men of Israel (Num. 22–25), the Lord declared war on Moab, and David was only continuing that crusade. Most conquerors would have slaughtered the entire army, but David spared every third soldier and settled for tribute from the nation.
A good ruler must appoint wise and skilled subordinates, and this David did. David's nephew Joab had treacherously killed Abner (3:27–39), but David made him head of the army. We know little about Jehoshaphat or his position in David's government. The "recorder" ("secretary" niv) was probably the officer who kept the records and advised the king as would a secretary of state. He may have been the chairman of the king's council. The scenario in Isaiah 36 indicates
North: the Arameans and Syrians (vv. 3–13). Zobah was located north of Damascus and was part of a confederacy of nations called "the Syrians" in some translations, but more accurately they are "the
2 Samuel & 1 Chronicles
chapter: six times he's called "the king," and once the two are united in "King David" (v. 5). Nobody in all Israel except David could have shown this kindness to Mephibosheth because David was the king. He had inherited all that had belonged to King Saul (12:8) and could dispose of it as he saw fit. Surely we have here a picture of the Son of David, Jesus Christ, who through His death, resurrection, and ascension has been glorified on the throne of heaven and can now dispense His spiritual riches to needy sinners. The name "David" means "beloved," and Jesus is God's beloved Son (Matt. 3:17; 17:5), sent to earth to save lost sinners.
that the secretary/recorder was a person of high rank (see vv. 3, 22).
Zadok and Ahimelech were both serving as priests, for the ark was in Jerusalem and the tabernacle was at Gibeon (1 Chron. 16:39ff.). Ahimelech the priest was slain by Doeg at Saul's command (1 Sam. 22:6ff.), and his son Abiathar survived the slaughter of the priests at Nob and joined David's band at Keilah (22:20; 23:6). He accompanied David during his exile years and must have fathered a son whom he named Ahimelech after the boy's martyred grandfather. When he came of age, the boy served with his father and Zadok. You find Zadok and Abiathar working together when the ark was brought to Jerusalem (2 Sam. 15:24, 35) and when Absalom revolted against David (2 Sam. 17:15; 19:11–12). Seriah the scribe ("secretary" niv) was also known as Sheva (20:25), Shavsha (1 Chron. 18:16), and Shisha (1 Kings 4:3). The reference in Kings informs us that two of his sons inherited his position. The most remarkable appointment is that of Benaiah, the officer over David's bodyguard and a mighty warrior (23:20–23), who was a priest (1 Chron. 27:5). In the Old Testament, it wasn't unusual for a priest to become a prophet (Jeremiah, Ezekiel), but for a priest to become an army officer was unusual. The Cherethites and Pelethites were exceptional mercenaries from other nations who made up David's personal bodyguard. Benaiah became an invaluable aide to Solomon (1 Kings 1:38, 44).
Finding Mephibosheth (vv. 1–4). It's important to note that David's motivation for seeking Mephibosheth was not the sad plight of the crippled man but David's desire to honor Jonathan, the father. He did what he did "for Jonathan's sake" (1 Sam. 20:11–17). Mephibosheth was five years old when his father died in battle (4:4), so he was now about twentyone years old and had a young son of his own (v. 12). David couldn't show any love or kindness to Jonathan, so he looked for one of Jonathan's relatives to whom he could express his affection. So it is with God's children: they are called and saved, not because they deserve anything from God, but for the sake of God's Son, Jesus Christ (Eph. 1:6; 4:32). God in His grace gives us what we don't deserve, and in His mercy doesn't give us what we do deserve.
David found out where Mephibosheth was living by asking Ziba, who served as an "estate manager" for Saul. Ziba answered David's questions about Mephibosheth, but he turned out to be very deceitful and lied to the king about Mephibosheth when David fled from Absalom (16:1–4) and when David returned to Jerusalem (19:17, 24–30). The combination of David's impulsiveness and Ziba's deceit cost Mephibosheth half his property.
While not all of David's sons proved to be worthy men, he had them serving as officers in his government. It was not only good for them, but it was one way for him to get information concerning what was going on in the nation. The title "chief rulers" ("royal advisers" niv) is a translation of the Hebrew word for "priests." Since David belonged to the tribe of Judah, neither he nor his sons could enter the holy precincts of the tabernacle and minister as priests, so the word probably means "confidential advisers." These were men who had access to the king and assisted him in directing the affairs of the kingdom.
Calling Mephibosheth (vv. 5–8). What were the lame prince's thoughts when the summons came to appear before the king? If he believed what his grandfather had said about David, he would have feared for his life, but if he had listened to what his father told him about David, he would have rejoiced. Someone had to help the young man to the palace, where he fell before David—something difficult for a person with crippled legs—and acknowledged his own unworthiness. The king spoke his name and immediately assured him that there was nothing to fear. David then unofficially "adopted" Mephibosheth by restoring to him the land that his father, Jonathan, would have inherited from Saul, and then by inviting him to live at the palace and eat at the king's table. David had eaten at Saul's table and it had nearly cost him his life, but Mephibosheth would eat at David's table and his life would be protected.
C.He honors Mephibosheth—9:1–13
Sharing God's kindness (9:1–13) "The kindness of God" is the one of two themes in this chapter (vv. 1, 3, 7), and it means the mercy and favor of the Lord to undeserving people. Paul saw the kindness of God in the coming of Jesus Christ and His work on the cross (Titus 3:1–7 [3:4]; Eph. 2:1–9 [2:7]), and we see in David's dealings with Mephibosheth a picture of God's kindness to lost sinners. David had promised both Saul and Jonathan that he would not exterminate their descendants when he became king (1 Sam. 20:12–17, 42; 24:21), and in the case of Jonathan's son Mephibosheth, David not only kept his promise but went above and beyond the call of duty.
The fact that David made the first move to rescue Mephibosheth reminds us that it was God who reached out to us and not we who sought Him. We were estranged from God and enemies of God, yet He loved
The second major theme is the kingship of David. The name "David" is used by itself six times in the
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us and sent His Son to die for us. "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us" (Rom. 5:8 nkjv). For David to rescue and restore Mephibosheth cost him only the land of Saul, which he had never paid for to begin with, but for God to restore us and bring us into His family, Jesus had to sacrifice His life. Our inheritance is much more than a piece of real estate on earth: it's an eternal home in heaven!
pronounce, but he reminds us of some wonderful truths about "the kindness of God" shown to us through Jesus Christ our Savior and Lord.
Vindicating God's honor (10:1–19; 1 Chron. 19:1–19) Once again, David wanted to show kindness, but this time his attempt led to war instead of peace. His overtures to his neighbor were misunderstood, and David had to defend his own honor as well as the honor of the Lord and His people.
10:1–19
Enriching Mephibosheth (vv. 9–13). David took him into his own family, provided for him, protected him, and let him eat at his own table. It wouldn't be easy to care for a grown man who was lame in both feet, but David promised to do so. Whereas previously Mephibosheth had Ziba and his fifteen sons and twenty servants working for him (v. 10), now all the resources and authority of the king of Israel were at his disposal! Ziba and his sons and servants would still work the land for Mephibosheth and give him the profits, but those profits would be insignificant compared with the king's wealth. David's words "eat at my table" are found four times in the passage (vv. 7, 10, 11, 13) and indicate that Jonathan's son would be treated like David's son.
A public offense (vv. 1–5). King Saul's first military victory was over Nahash and the Ammonite army when they attacked Jabesh Gilead (1 Sam. 11). Like the Ammonites, the Moabites were descendants of Lot (Gen. 19:30ff.) and therefore relatives of the Jews. How did David become friendly with the Ammonites when his predecessor was at war with them? It probably occurred when David was in exile and appeared to be at war with Saul. During those "outlaw years," David tried to build a network of friendships outside Israel that he hoped would help him when he became king. The phrase "show kindness" can carry the meaning of "make a covenant,"7 so it may have been David's desire not only to comfort Hanun but also to make a treaty with him.
Mephibosheth looked upon himself as a "dead dog" (v. 8), and we were "dead" in our trespasses and sins when Jesus called us and gave us new life (Eph. 2:1–6). We have a higher position than that which David gave Mephibosheth, for we sit on the throne with Jesus Christ and reign in life through Him (Rom. 5:17). God gives us the riches of His mercy and grace (Eph. 2:4–7) and "unsearchable riches" in Christ (Eph. 3:8). God supplies all our needs, not out of an earthly king's treasury, but according to "his riches in glory" (Phil. 4:19). Mephibosheth lived the rest of his life in the earthly Jerusalem (v. 13), but God's children today are already citizens of the heavenly Jerusalem, where they will dwell forever with the Lord (Heb. 12:22–24).
David sent a delegation of court officials to Hanun, but immaturity and ignorance triumphed over wisdom and common sense. The inexperienced new king listened to his suspicious advisers and treated David's men as though they were spies. (Years later, Solomon's son Rehoboam would make a similar mistake and follow unwise counsel. See 1 Kings 12.) The Ammonites shaved the ambassadors' faces, leaving but one side of each beard intact, and then cut the men's official garments off at the waist. Jewish men were supposed to keep their beards intact (Lev. 19:27; 21:5; Deut. 14:1–2), and to tamper with a man's beard was a great insult. All Jews were to be dressed modestly, so exposing the men's bodies was even more embarrassing. It was treating them as though they were prisoners of war (Isa. 20:3–4), and it also meant removing some of the tassels on their garments that identified them as Jews (Deut. 22:12; Num. 15:37–41).
This touching event in the life of David not only illustrates the believer's spiritual experience in Christ, but it also reveals to us that David was indeed a man after God's own heart (1 Sam. 13:14; Acts 13:22). He was a shepherd who had a special concern for the lame sheep in the flock.6
One last fact should be noted: when some of Saul's descendants were chosen to be slain, David protected Mephibosheth from death (21:1–11, especially v. 7). There was another descendant named Mephibosheth (v. 8), but David knew the difference between the two! The spiritual application to believers today is obvious: "There is therefore now no condemnation to those who are in Christ Jesus" (Rom. 8:1 nkjv). "For God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ" (1 Thess. 5:9 nkjv). "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18 nkjv).
The first battle (vv. 6–14). The members of the delegation could easily secure other garments, but it would take time for their beards to grow, so they stayed in Jericho until they looked presentable. However, new beards couldn't erase old wounds. When King Hunan allowed his officials to mistreat the delegation, he not only insulted the men personally, but he also insulted King David who sent them and the nation they represented. In short, it was a declaration of war.
But King Hunan wasn't prepared for war, especially against a seasoned general like Joab and a famous king like David, so he paid a thousand talents of silver (1 Chron. 19:6) to hire troops from the north, including Syrians and Arameans, nations that David eventually defeated (8:12).8 These 33,000 soldiers joined with the
Mephibosheth is a difficult name to remember and
2 Samuel & 1 Chronicles
didn't create any problems in the kingdom. Subsequent events proved that it was Ziba the manager who needed to be watched! And how much damage could a crippled young man do to Israel's greatest king? David brought Mephibosheth to his palace table, not to protect himself but to show his love to him for his father's sake. 7 "Kindness" (mercy) is sometimes connected with the making of a covenant. (See Deut. 7:9, 12; Josh. 2:12; 1 Sam. 20:8, 14–17; Dan. 9:4.) 8 Keep in mind that 2 Samuel wasn't written in chronological order, and verses like 8:12 are summaries of wars that the writer describes later. 9 In a prior battle, David was nearly killed by a giant named Ishbi-benob, and his nephew Abishai rescued him. At that time, the military leaders told David not to go to go to war anymore (2 Sam. 21:15–17), and he complied. His appearance at the Syrian campaign (10:15–19) was to take charge of troop movements but not to engage in hand-to-hand combat.
Ammonite army in attacking the Jewish army. Actually, Joab faced two armies who were using a pincer movement to defeat Israel, with the Syrians and Arameans coming from the north and the Ammonites coming from the south. Joab wisely divided his forces and put his brother Abishai in charge of the southern front, and with the Lord's gracious help, Joab so defeated the northern troops that his victory frightened the southern troops to flee to Rabbath, the fortified capital city of Ammon.
The second battle (vv. 15–19). David came personally to lead the battle against the Syrians,9 and he and the army of Israel defeated them, and the Syrians became vassal states in David's growing empire. Joab wisely waited to set up a siege against the Ammonite capital of Rabbah at that time, so he waited to renew the attack in the spring of the year (11:1). He took the city and David came to finish the siege and claim the honors (12:26–31). It was while Joab and his men were besieging Rabbah that David remained in Jerusalem and committed adultery with Bathsheba.
CHAPTER FIVE 2 Samuel 11—12 DAVID'S DISOBEDIENCE, DECEPTION, AND DISCIPLINE
David indeed was a man of war and fought the battles of the Lord, and the Lord was with him to give him victory. He extended the Israelite empire to the River of Egypt on the south, to the Euphrates River on the north, and on the east he conquered Edom, Moab, and Ammon, and on the north defeated the Arameans and the Syrians, including Hamath. Because of God's gifts and help, David undoubtedly became Israel's greatest king and greatest military genius. He was blessed with courageous men like Joab and Abishai, plus his "mighty men" (2 Sam. 23; 1 Chron. 11:10–47).
III. David disobeys the Lord (11:1—20:26)
nlike the average campaign biography or press release, the Bible always tells the truth about people. It should encourage us to know that even the best men and women in the biblical record had their faults and failures, just as we do, and yet the Lord in His sovereign grace was able to use them to accomplish His purposes. Noah was a man of faith and obedience, and yet he got drunk. Twice Abraham lied about his wife, and Jacob lied to both his father, Isaac, and to his brother Esau. Moses lost his temper when he struck the rock, and Peter lost his courage and denied Christ three times.
Notes 1 The word "covenant" isn't used in 2 Samuel 7 but David used it in 23:5 when referring to the revelation given to him through Nathan. 2 Most scholars have concluded that Bathshua and Bathsheba were the same person. It was not unusual for a person in the ancient world to have more than one name or the name have more than one spelling. 3 First Chronicles 22:8 and 28:1–3 inform us that the fact that David shed much blood was another reason why God chose Solomon to build the temple. 4 In His covenant with Abraham, God promised him many descendants and later compared their number to the dust of the earth (Gen. 13:16) and the stars of the heaven (Gen. 15:1–6), suggesting an earthly people and a heavenly people. The Jews are God's earthly people and are promised an earthly kingdom, but all who trust Christ are of the seed of Abraham (Gal. 3:1–18) because all of us are saved by faith, not by obeying a law. 5 This is the third of four "official lists" found in 2 Samuel, and each one closes a major division of the book: 1:1–3:5 (David's sons in Hebron); 3:6–5:16 (David's sons in Jerusalem); 5:17–8:18 (David's officers in Jerusalem); and 9:1–20:26 (David's officers later in his reign). 6 One school of interpreters feels that David was only putting Mephibosheth under "house arrest" to make certain that he
Here we see David, the man after God's own heart, who committed adultery and then murdered a man in a last-ditch effort to cover his own sin. For at least nine months, David refused to confess his sins, but then God spoke to Him and he sought the face of the Lord and made a new beginning. But he paid dearly for his sins for, as Charles Spurgeon said, "God does not allow his children to sin successfully." Alas, David suffered the consequences of his sins for the rest of his life, and so shall we if we rebel against Him, for the Lord chastens those He loves and seeks to make them obedient. The good things that we receive in life, we pay for in advance, for God prepares us for what He has prepared for us. But the evil things we do are paid for on the installment plan, and bitter is the sorrow brought by the consequences of forgiven sin.
These two chapters describe seven stages in David's experience. As we study, let's remember Paul's admonition, "Therefore let him who thinks he stands take heed lest he fall" (1 Cor. 10:12 nkjv).
2 Samuel & 1 Chronicles
The conceiving (11:1–3) David's temptation and sin illustrate the truth of James 1:14–15—"But each one is tempted when he is drawn away by his own desires and enticed. Then, when desire has conceived, it gives birth to sin; and sin, when it is full-grown, brings forth death" (nkjv). It isn't difficult to see how it all developed.
tion went to work and started to conceive sin. That would have been a good time to turn away decisively and leave the roof of his palace for a much safer place. When Joseph faced a similar temptation, he fled from the scene (Gen. 39:11–13). "Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak" (Matt. 26:41 nkjv).
"Lead us not into temptation" was the prayer David should have prayed. By lingering and looking, David tempted himself. By sending the messengers, he tempted Bathsheba, and by yielding to the flesh, He tempted the Lord.
Idleness (vv. 1–2a). The account of David's sins is given against the background of Joab's siege of Rabbah, the key city of the Ammonites (11:1, 16–17; 1 Chron. 20:1–3). The Ammonite army had fled to the walled city of Rabbah (10:14), and Joab and the Israel troops were giving the people time to run out of food and water, and then they would attack. David sent Joab and the troops to lay siege to Rabbah, but he himself remained in Jerusalem. It was probably April or May and the winter rains had stopped and the weather was getting warmer. Chronologists calculate that David was about fifty years old at this time. It's true that David had been advised by his leaders not to engage actively in warfare (2 Sam. 21:15–17), but he could have been with his troops to help develop the strategy and give moral leadership.
Information (v. 3). When God forbids something and calls it sin, we shouldn't try to get more information about it. "I want you to be wise in what is good, and simple concerning evil" (Rom. 16:19). David knew what the law said about adultery, so why did he send to inquire about the woman?3 Because in his heart, he had already taken possession of her, and now he was anxious to have a rendezvous with her. He learned that Bathsheba was a married woman, and that fact alone should have stopped him from going on with his evil plan. When he found out she was the wife of one of his courageous soldiers who was even then on the battlefield (23:9), he should have gone to the tent of meeting, fallen on his face and cried out to God for mercy. From the brief genealogy given, David should have realized that Bathsheba was the granddaughter of Ahithophel, his favorite counselor (23:34; 16:23). No wonder Ahithophel sided with Absalom when he revolted against his father and seized the kingdom!
A.David's sins—11:1—12:31
Whatever the cause, good or bad, that kept David in Jerusalem, this much is true: "Satan finds some mischief still for idle hands to do."2 Idleness isn't just the absence of activity, for all of us need regular rest; idleness is also activity to no purpose. When David was finished with his afternoon nap, he should have immediately moved into some kingdom duty that would have occupied his mind and body, or, if he wanted to take a walk, he should have invited someone to walk with him. "If you are idle, be not solitary," wrote Samuel Johnson; "if you are solitary, be not idle." Had David followed that counsel, he would have saved himself and his family a great deal of heartache.
David knew the law and should have remembered it and applied it to his own heart. "You shall not covet your neighbor's wife" (Ex. 20:17); "You shall not commit adultery" (Ex. 20:14). David also knew that the palace servants saw and heard everything that went on and reported it to others, so there wasn't much chance he could escape detection. The fact that he was showing interest in his neighbor's wife was probably already public knowledge. But even if nobody but the messenger knew it, the Lord God knew it and didn't approve of what David was doing. God gave David time to come to his senses and seek forgiveness, but he only hardened his heart and continued to pretend that all was well.
When David laid aside his armor, he took the first step toward moral defeat, and the same principle applies to believers today (Eph. 6:10–18). Without the helmet of salvation, we don't think like saved people, and without the breastplate of righteousness, we have nothing to protect the heart. Lacking the girdle of truth, we easily believe lies ("We can get away with this!"), and without the sword of the Word and the shield of faith, we are helpless before the enemy. Without prayer we have no power. As for the shoes of peace, David walked in the midst of battles for the rest of his life. He was safer on the battlefield than on the battlement of his house!
The committing (11:4) One of the puzzles in this event is the willingness of Bathsheba to go with the messengers and submit to David's desires. The Hebrew word translated "took" (laqah) can mean simply "to get, receive, or acquire" or it can be translated "lay hold of, seize, or take away." However, there seems to be no evidence of force or violence in the text and the reader assumes that Bathsheba cooperated with the messengers. But why?
Imagination (v. 2b). A man can't be blamed if a beautiful woman comes into his line of vision, but if the man deliberately lingers for a second look in order to feed his lust, he's asking for trouble. "You heard that it was said, You shall not commit adultery," said Jesus. "But as for myself, I am saying to you, Everyone who is looking at a woman in order to indulge his sexual passion for her, has already committed adultery with her in his heart" (Matt. 5:27–28 wuest). When David paused and took that longer second look, his imagina-
Did Bathsheba even know why David wanted her? If so, didn't she stop to consider that, having just finished her monthly period (v. 2), she was ripe for conception? Maybe she wanted to have a baby by the
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night. David even sent food from his own table so Uriah and his wife could enjoy a feast, but Uriah never took it home. We wonder if Uriah had heard something that made him suspicious. Palace servants are notorious gossips.
king! First Kings 1 reveals that Bathsheba was more a tiger than a housecat. "Did the young wife construct the situation?" asks Professor E. M. Blaiklock. "There is more than suspicion that she spread the net into which David so promptly fell."4 Perhaps she thought David had news from the front about her husband, but it wasn't the king's job to deliver military announcements. Did she miss her husband's love and take her purification bath in public as a deliberate invitation to any man who happened to be watching? If she refused David's requests, would he punish her husband? (That happened anyway!)
David had to think up another scheme, and his next expedient was to have a second interview with Uriah the next day, during which the king chided him for not going home. A true soldier, Uriah gently rebuked the king for suggesting that one of his own soldiers put personal pleasure ahead of duty, especially when their fellow soldiers were out on the battlefield. Even the ark of God was in a tent, so why should Uriah enjoy his home and wife? First Samuel 21:5 suggests that David's soldiers abstained from intercourse while fulfilling their military duties (a regulation based on Lev. 15:16–18), so Uriah must have been surprised when his commander suggested such a thing.
No Jewish citizen had to obey a king who himself was disobeying God's law, for the king covenanted with God and the people to submit to the divine law. Did she think that submitting to David would put into her hands a weapon that might help her in the future, especially if her husband were killed in battle? We can ask these questions and many more, but we can't easily answer them. The biblical text doesn't tell us and educated guesses aren't much help.
David's third expedient was to invite Uriah to have a meal with him before he returned to the battle. During the meal, David passed the cup so frequently that Uriah became drunk. But Uriah drunk proved to be a better man than David sober, for he once again refused to go home. Uriah was a soldier at heart, and even when alcohol tore down his defenses, he remained faithful to his calling. There was but one expedient left: Uriah had to die. If David couldn't entice Uriah to go home, he would have to get him out of the way so he could marry Uriah's widow, and the sooner they married, the better the scheme would work. David was breaking the Ten Commandments one by one. He coveted his neighbor's wife and committed adultery with her, and now he would bear false witness against his neighbor and order him to be killed. David thought he was deceiving everybody, but he was deceiving only himself. He thought he could escape guilt when all the while he was adding to his guilt, and he could not escape God's judgment. "He who covers his sins will not prosper" (Prov. 28:13 nkjv).
The sin that David's lust had conceived was now about to be born, a sin that would bring with it sorrow and death. According to Proverbs 6, David was about to be robbed (v. 26), burned (vv. 27–28), disgraced and destroyed (vv. 30–33), just for a few minutes of forbidden pleasure. Hollywood movies, television, and modern fiction use stories about adultery as a means of entertainment, which only shows how bad things have become. Famous people admit they've been unfaithful to their spouses, but it doesn't seem to hurt either their popularity or their incomes. "No-fault divorces" simplify the procedure, but they don't prevent the painful emotional consequences of infidelity. Ministers and other counselors know that it isn't easy for victims to heal and rebuild their lives and homes, yet the media go on teaching people how to break their marriage vows and apparently get away with it.
David and Bathsheba sinned against God, for it is God who established marriage and wrote the rules that govern it. So serious was adultery in the nation of Israel that both the adulterer and the adulteress were taken out and stoned to death (Lev. 20:10; Deut. 22:22–24; John 8:1–6). God takes seriously the marriage vows brides and grooms make, even if they don't (Mal. 2:14; Heb. 13:4).
Joab had Rabbah under siege and ordered his men not to go too near the wall lest they be shot at and killed. Occasionally some Ammonite soldiers would come out the city gate and try to entice the Jewish soldiers to come closer and attack them, but Joab's orders were obeyed. Shrewd Joab may have read between the lines of David's letter and deduced that the only thing Uriah had that David could want would be Uriah's beautiful wife, so he cooperated with the plan. After all, knowing David's scheme would be another weapon Joab could use for his own protection someday. Besides, Joab had already killed Asahel, Abner (2 Sam. 2:17–24; 3:27ff.), and would one day murder Amasa (20:6–10), so he understood these things. Joab knew he couldn't send Uriah up to the walls alone or it would look suspicious, so several of "the king's servants" (v. 24) died with him just so David could cover his sins. "The king's servants" may refer to David's bodyguard, the best of the Israelite troops (8:18).
The covering (11:5–27) "And the woman conceived, and sent and told David, and said, I am with child" (v. 5). These are the only recorded words of Bathsheba in the entire episode, but they were the words David didn't want to hear. You can paraphrase her brief message, "The next step is yours." Being the tactician that he was, David immediately devised a plan to cover up his sin. He called Uriah home from the battlefield, hoping that this brave soldier would go home and spend time with his wife. In fact, David ordered him to go home (v. 8), but the soldier disobeyed and stayed with the king's servants that
Bathsheba's expressions of grief for her dead warrior
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among them.5 How easy it is to be convicted about other people's sins (Matt. 7:1–3)! Stealing and killing a domestic animal wasn't a capital offense in Israel, but David was so angry he exaggerated both the crime and the punishment. Until now, he had been minimizing the consequences and doing nothing, when actually what he did to Uriah was worthy of death. Both David and Bathsheba should have been stoned to death (Lev. 20:10; Deut. 22:22–24; John 8:1–6). Knowing the law, David realized that four sheep had to be given to repay the owner whose ewe lamb had been stolen (Ex. 22:1).
husband were undoubtedly sincere, but they were mitigated by the knowledge that she would soon be living in the palace. People probably raised their eyebrows when she married so quickly after the funeral, and married the king at that, but when some six months later she delivered a baby boy, eyebrows went up again. Second Samuel 3:1–5 suggests Bathsheba is the seventh wife of David, but when you add Michal, who was childless, Bathsheba becomes the eighth. In Scripture, the number eight is often the sign of a new beginning, and with the birth of Solomon to David and Bathsheba, this hope was fulfilled.
The verdict (vv. 7–9). The prophet realized that though David was very angry, he was also unguarded and ready for the sword of the Spirit to pierce his heart (Heb. 4:12; Eph. 6:17). With one quick thrust, Nathan said, "You are the man!" (v. 7 nkjv) and proceeded to hold up the mirror that revealed how dirty the king really was. Nathan explained to David why he stole Uriah's little ewe lamb. First, the king forgot the goodness of the Lord who had given him everything he had and would have given him more (v. 7–8). Second, David had despised God's commandment and acted as though he had the privilege of sinning (v. 9). By coveting, committing adultery, bearing false witness, and killing, David had broken four of the Ten Commandments, and he thought he could get away with it! It was bad enough that David arranged to have Uriah killed, but he used the sword of the enemy to do it!
However, David had unfinished business to take care of because the Lord was displeased with all he had done.
The confessing (2 Sam. 12:1–14) Nathan had the privilege of delivering the message about God's covenant with David and his descendants (2 Sam. 7), but now the prophet had to perform spiritual surgery and confront the king about his sins. David had been covering his sins for at least six months, and Bathsheba's baby was about to be born. It wasn't an easy task the Lord had given Nathan, but it's obvious that he prepared carefully for his encounter with the guilty king.
The trial (vv. 1–6). In telling a story about the crime of another, Nathan prepared David for dealing with his own sins, and it's possible that David thought Nathan was presenting him with an actual case from the local court. Nathan was catching David off guard and could study the king's response and better know what to do next. Since David had been a shepherd himself, he would pay close attention to a story about the theft of an innocent lamb, and as king, he was obligated to see that poor families were given justice.
The sentence (vv. 10–12). David's adultery with Bathsheba was a sin of passion, a sin of the moment that overtook him, but his sin of having Uriah killed was a premeditated crime that was deliberate and disgraceful. This may be why 1 Kings 15:5 emphasizes "the matter of Uriah the Hittite" and says nothing about Bathsheba. But the Lord judged both sins and David paid dearly for his lust and deceit. God repaid David "in kind" (Deut. 19:21; Ex. 21:23–25; Lev. 24:20), a spiritual principle that David expressed in his "victory psalm" after Saul died (Ps. 18:25–27).
God directed Nathan to choose his words carefully so that they would remind David of what he had said and done. The prophet said that the ewe lamb "did eat of his [the poor man's] own meat, and drank of his own cup, and lay in his bosom" (v. 3). This should have reminded David of Uriah's speech in 11:11: "Shall I then go to my house to eat and drink, and to lie with my wife?" (nkjv). But it wasn't until Nathan told about the rich man stealing and killing the lamb that David showed any response, and then he was angry at another man's sins! (See 1 Sam. 25:13, 22, 33 for another example of David's anger.) David didn't seem to realize that he was the rich man, Uriah was the poor man, and Bathsheba was the ewe lamb he had stolen. The "traveler" whom the rich man fed represents the temptation and lust that visited David on the roof and then controlled him. If we open the door, sin comes in as a guest but soon becomes the master. (See Gen. 4:6–7.)
The sword did not depart from the king's household, and his wives were taken and violated just as he had taken Bathsheba. Indeed, David did pay fourfold, for Bathsheba's baby died, and his sons Amnon, Absalom, and Adonijah were slain (13:29; 18:14–15; 1 Kings 2:25). David's beautiful daughter Tamar was raped by her half brother (chap. 13), and David's concubines were humiliated publicly by Absalom when he captured the kingdom (16:22). For the rest of David's lifetime, he experienced one tragedy after another, either in his family or in the kingdom. What a price he paid for those few minutes of passion with his neighbor's wife!
The punishments God assigned to David were already stated in the covenant God had with Israel and which the king was expected to obey (Lev. 26; Deut. 27–30). If the nation rebelled against God, He would slay their sons in battle (Lev. 26:17; Deut. 28:25–26), take away their children (Lev. 26:22; Deut. 28:18), give their wives to others (Deut. 28:30), and even take
David passed judgment on the rich man without realizing he was passing judgment on himself. Of all blindness, the worst kind is that which makes us blind to ourselves. "Many men seem perfect strangers to their own character," said Joseph Butler, and David was
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Christian life, chastening isn't always God's response to our disobedience; sometimes He's preparing us for challenges yet to come, like a coach preparing athletes for the Olympics. If there were no painful consequences to sin or subsequent chastening from the hand of God, what kind of a daring and irresponsible world would we be living in?
Israel out of its land into foreign exile (Deut. 28:63–68). Because of Absalom's rebellion, David was forced to flee Jerusalem and live in the wilderness. But the covenant also included a section on repentance and pardon (Deut. 30; Lev. 26:40ff.), and David took it seriously.
The pardon (vv. 13–14). The condemned prisoner knew that the verdict was true and the sentence was just, so without any argument, he confessed: "I have sinned against the Lord" (v. 13).6 Nathan assured David that the Lord had put away his sin. "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9 nkjv). "If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, that You may be feared" (Ps. 130:3–4 nkjv).
Bathsheba delivered the son that Nathan had predicted would die, but David still fasted and prayed and asked God for healing for the child. The Lord didn't interrupt David's prayers and tell him to stop interceding; after all the sins David had committed, it didn't hurt him to spend the day in prayer. During those months of silence and separation from God, David had a lot to catch up on! The baby lived only a week and the parents weren't able to circumcise and name their son on the eighth day. Their son Solomon ended up with two names (vv. 24–25), but this son didn't even have one.
No wonder David later wrote that the Lord "forgives all your iniquities … [and] redeems your life from destruction.… As far as the east is from the west, so far has He removed our transgressions from us" (Ps. 103:3–4, 12 nkjv). But there was a "however" in Nathan's reply, for though God in His grace had forgiven David's sins, God in His government had to permit David to experience the consequences of those sins, beginning with the death of Bathsheba's baby. All during David's months of silence, he had suffered intensely, as you can detect when you read his two prayers of confession (Ps. 32 and 51). Psalm 32 pictures a sick old man instead of a virile warrior, and Psalm 51 describes a believer who had lost almost everything—his purity, joy, witness, wisdom, and peace—a man who was afraid God would take the Holy Spirit from him as He had done to Saul. David went through intense emotional and physical pain, but he left behind two prayers that are precious to all believers who have sinned.
Why would a loving and just God not answer a grieving and repentant father's prayers and heal the child?7 After all, it wasn't the baby's fault that his father and mother had sinned against the Lord. For that matter, why did God allow Uriah and some fellow soldiers to die at Rabbah just so David could marry Bathsheba? Keep asking similar questions and you will end up with the ultimate question, "Why does a loving God permit evil in the world?" Eventually David looked back and saw this painful experience as God's "goodness and mercy" (Ps. 23:6) both to him and to the baby. "Shall not the Judge of all the earth do right?" asked Abraham (Gen. 18:25 nkjv). When he heard the bad news of God's judgment on his family, even backslidden Eli confessed, "It is the Lord. Let Him do what seems good to Him" (1 Sam. 3:18 nkjv). There are no easy answers to settle our minds, but there are plenty of dependable promises to heal our hearts, and faith is nurtured on promises, not explanations.
Because of Christ's finished work on the cross, God is able to save lost sinners and forgive disobedient saints, and the sooner the lost and the disobedient turn to the Lord and repent, the better off they will be. David wrote, "I said, 'I will confess my transgressions to the Lord,' and You forgave the iniquity of my sin. For this cause everyone who is godly shall pray to You in a time when You may be found" (Ps. 32:5–6 nkjv). "Seek the Lord while He may be found, call upon Him while He is near" (Isa. 55:6 nkjv).
This much is sure: David's week of fasting and prayer for the baby showed his faith in the Lord and his love for Bathsheba and her little son. Very few Eastern monarchs would have shed a tear or expressed a sentence of sorrow if a baby died who had been born to one of the harem "wives." In spite of his many sins, David was still a tender shepherd and a man after God's own heart; he had not been "hardened by the deceitfulness of sin" (Heb. 3:13). He washed himself, changed his apparel, worshipped the Lord, and returned to life with its disappointments and duties. In Scripture, washing oneself and changing clothes symbolizes making a new beginning (Gen. 35:1–2; 41:14; 45:22; Ex. 19:10; Lev. 14:8–9; Jer. 52:33; Rev. 3:18). No matter how long or how much the Lord chastens us, "He will not always strive with us, nor will He keep his anger forever" (Ps. 103:9 nkjv). Because of God's grace and mercy, we can always make a new beginning.
The chastening (12:15–23) Chastening is not punishment meted out by an angry judge who wants to uphold the law; rather, it's difficulty permitted by a loving Father who wants His children to submit to His will and develop godly character. Chastening is an expression of God's love (Prov. 3:11–12), and the Greek word used in Hebrews 12:5–13 means "child training, instruction, discipline." Greek boys were taken to the gymnasium early in life and taught to run, wrestle, box, swim, and throw, exercises that were assigned so the boys would develop "a sound mind in a sound body." In the
David's words in verse 13 have brought great comfort to people who have experienced the death of a little one, but not every Old Testament student agrees that
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by the kings and queens of England weighs less than three pounds, and monarchs have found wearing it a bit of a burden!) The crown was very valuable, so David took it along with the abundant spoil he found in the city. Most of this wealth probably went into the Lord's treasury and was used in the building of the temple.
the king's words are a revelation from God. Perhaps he was just saying, "My son can't come back from the grave or the world of departed spirits, but one day I shall go there to him." But what kind of comfort does it bring us to know that everybody eventually dies? "He shall not return to me" states that David believed that his dead son would neither be reincarnated nor would he be resurrected before the Lord's time. It also affirms that David expected to see and recognize his son in the future life. Where was David eventually going? "I will dwell in the house of the Lord forever" (Ps. 23:6 nkjv; see also 11:7; 16:11; 17:15).8
David put some of his prisoners of war to work with saws, picks, and axes, and others to making bricks. God in His grace gave David this victory even though he had been a rebellious man. He and his army then returned to Jerusalem where he would experience further chastening, this time from adult members of his own family. He had forced the Ammonites to drop their swords, but now the sword would be drawn in his own family.
The comforting (12:24–25) No matter how devastated the chastening hand of our loving Father makes us feel, there is comfort available from the Lord (see Isa. 40:1–2, 9–11, 28–31). Before her son died, God called Bathsheba "Uriah's wife" (v. 15), possibly because that's who she was when the boy was conceived; but in verse 24, she is David's wife, which suggests that, like David, she is also making a new beginning. What an evidence of God's grace that "the wife of Uriah" is mentioned in the genealogy of Messiah (Matt. 1:6), along with Tamar (v. 3; Gen. 38) and Rahab and Ruth (v. 5; Josh. 2 and 6:22–25; Ruth 1, 4; Deut. 23:3). At least nine months are compressed into verses 24 and 25, nine months of God's grace and tender mercy. It was God who caused the conception to occur and who saw to it that the baby would have the "genetic structure" that he would need to accomplish God's will (Ps. 139:13–16). In a very special way, "the Lord loved him" and even gave Solomon ("peaceable") a special name, "Jedidiah—loved by the Lord." Since "David" means "beloved," father and son were bound together by similar names. God had told David that this son would be born and that he would build the temple (7:12–13; 1 Chron. 22:6–10), and He kept His promise. Every time David and Bathsheba looked at Solomon, his very presence reminded them that God had forgiven their past and guaranteed their plans for the future.
Notes 1 There is no account of David's great sins found in 1 Chronicles. The book was written from the viewpoint of the priesthood; the emphasis is on the greatness of the kings, not their sins. David and Solomon are described as "ideal rulers." 2 Isaac Watts, "Divine Songs for Children" (1715). 3 The word "sent" is repeated often in chapters 11 and 12. See 11:1, 3, 4, 5, 6 (twice), 8, 12, 14, 18, 22; 12:1, 25, 27. David's sins kept a lot of people on the move! 4 Professor Blaiklock's Handbook of Bible People, by E. M. Blaiklock (London: Scripture Union, 1979), 210. 5 Joseph Butler, Fifteen Sermons (Charlottes-ville, VA: Ibis Publishing, 1987), 114. 6 Saul used the words "I have sinned" three times, but didn't mean them (1 Sam. 15:24, 30; 26:21). David said "I have sinned" at least five times (2 Sam. 12:13; 24:10, 17 [1 Chron. 21:8, 17]; Ps. 41:4; 51:4). David was the Prodigal Son of the Old Testament, who repented and "came home" to find forgiveness (Luke 15:18, 21). For others who used these words see Exodus 9:27; Numbers 22:34; Joshua 7:20; 2 Samuel 19:20; Matthew 27:4. 7 As with Jonah and the city of Nineveh, God's decree of judgment can be interrupted by the repentance of the people involved. (Nineveh didn't fall until over a century later.) The prediction that Bathsheba's baby would die was fulfilled that week because God chose to act at that time. God's character and purposes don't change, but He does change His timing and His methods to accomplish His purposes. 8 Since Scripture gives no definitive revelation on the subject of infant salvation, theologians have wrestled with the problem and good and godly believers disagree. For a balanced and compassionate theological study, see When a Baby Dies by Ronald H. Nash (Zondervan, 1999).
The conquering (12:26–31; 1 Chron. 20:1–3) But there was still kingdom work for David to do, including helping Joab finish the siege of Rabbah (10:14; 11:1; 12:26–31). Little by little, the Israelite army had taken over the city, first the area where the royal palace stood (v. 26), and then the section that controlled the water supply (v. 27). Joab was now ready for that final assault that would bring the siege to an end, but he wanted the king to be there to lead the army. Whatever his faults, Joab at least wanted to bring honor to his king. David went to Rabbah and led the troops in the final foray that brought the city to its knees.
CHAPTER SIX 2 Samuel 13—14 DAVID'S UNRULY SONS W
B. Amnon's sins—13:1–22
No king could wear a crown very long that weighed from fifty to seventy-five pounds, so David's "coronation" was a brief but official act of state, claiming Ammon as his territory. (The imperial state crown used
e have seen in the first ten chapters of 2 Samuel how God empowered David to defeat Israel's enemies and establish and expand the kingdom.
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only unnatural, but it violated the standard of sexual purity established by God's law (Lev. 18:9–11; 20:17; Deut. 27:22). However, he became so infatuated with Tamar that he really thought he loved her and became ill thinking about it. The virgin princesses were kept secluded in their own quarters, apart even from their male relatives, and Amnon's imagination worked overtime as he thought about her.
Then David committed the sins of adultery, murder, and deception (chap. 11—12), and the rest of the book describes David wrestling with problems caused by his own children. His days are dark and disappointing, but he still depends on the Lord, and the Lord enables him to overcome and prepare the nations for the reign of his son Solomon. What life does to us depends on what life finds in us, and in David was a muscular faith in the living God.
Jonadab was Amnon's cousin, the son of David's brother Shammah, here called Shimeah (1 Sam. 16:9), and he was a very crafty man, probably a minor official in the palace. He will show up again in 14:32 after Amnon has been killed by Absalom's servants. Anybody in our lives who makes it easy for us to sin is certainly not much of a friend; in fact, by following Jonadab's advice, Amnon ended up becoming a rapist, committing incest, and getting killed.
Absalom is the chief actor in this part of the drama, for it was Absalom who helped to turn the drama into a tragedy.1 The three heirs to David's throne were Amnon, David's firstborn, Absalom, his third son,2 and Adonijah, who was born fourth (1 Chron. 3:1–2). God had warned David that the sword would not depart from his own household (12:10), and Absalom (which means "peaceful") was the first to take up that sword. David's judgment against the rich man in Nathan's story was, "He shall restore the lamb fourfold" (12:6), and that judgment fell upon David's own head. Bathsheba's baby died; Absalom killed Amnon for raping Tamar; Joab killed Absalom during the battle of Mount Ephraim; and Adonijah was slain for trying to usurp the throne from Solomon (1 Kings 2:12–25). David was reigning over Israel, but sin and death were reigning within his own family (Rom. 5:14, 17, 21). God had forgiven David's sins (12:13), but David was discovering that the consequences of forgiven sin are very painful. God had blessed David with many sons (1 Chron. 28:5), but now the Lord would turn some of those blessings into curses (Mal. 2:1–2). "Your own wickedness will correct you, and your backslidings will rebuke you" (Jer. 2:19 nkjv). The events in chapters 13 and 14 unfold like a tragic symphony in five movements: from love to lust (13:1–14), from lust to hatred (13:15–22), from hatred to murder (13:23–36), from murder to exile (13:37–39), and from exile to reconciliation (14:1–23).
Amnon must have begun to recover from his "love sickness" because he had to pretend to be ill when David came to visit him. Perhaps Amnon was thinking, "If my father committed adultery and murder and got away with it, surely I can get away with rape." Such is the destructive power of a bad example. "If the godly compromise with the wicked, it is like polluting a fountain or muddying a spring" (Prov. 25:26 nlt). David's family was now polluted and the consequences would be calamitous. David was known for his wisdom and keen insight (14:17, 20), but after the "Bathsheba affair," he seems to have lost ground. By ordering Tamar to obey her half brother's wishes, he sent her into pain and humiliation, and when two years later David allowed Amnon to attend Absalom's feast, he sent his firstborn to his death. David the deceiver was himself deceived!
Tamar baked the special cakes for Amnon, who asked everyone to leave so he could enjoy the meal with his sister, and then he forcibly violated her. What he thought was love was really only lust, a passion that so controlled him that he became like an animal. Of course she resisted him as long as she could. Her refusal to cooperate was based on the law of God and the responsibility of the nation of Israel to be different from their pagan neighbors (v. 12). David's sin had given occasion to the enemy to blaspheme God (12:14). Her use of the words "folly" and "fool" (vv. 12–13) remind us of Genesis 34 and Judges 19–20, two other despicable rape scenes in Scripture. (See Gen. 34:7; Judg. 19:23–24; 20:6, 10.) Tamar tried to stall for time by suggesting that he ask the king for permission to marry her (v. 13), even though she knew that such a marriage was prohibited by the law of Moses (Lev. 18:9–11; 20:17; Deut. 27:22).3
From love to lust (13:1–14) Absalom is mentioned first because chapters 13–19 focus on the "Absalom story," and Tamar was Absalom's full sister. Both Tamar and Absalom were noted for their physical beauty (13:1; 14:25). Their mother was Maacah, a princess from the royal house of Talmai in Geshur, a small Aramean kingdom near what we know as the Sea of Galilee. David had no doubt taken Maacah as his wife in order to establish a peace treaty with her father. The fact that Absalom had royal blood in his veins from both his father and his mother may have spurred him on in his egotistical quest for the kingdom.
From lust to hatred (13:15–22) Amnon thought he loved Tamar. First he was distressed over her (vv. 1–2), and then he became ill longing for her (v. 2) even to the point of looking haggard (v. 4). But after he committed the shameful act, he hated Tamar vehemently and wanted to get rid of her! True
Amnon was the oldest of David's sons and the apparent heir to the throne, so perhaps he felt he had privileges that the other sons didn't have. It was evil for him to nurture an abnormal love for his half sister and he should have stopped feeding that appetite the moment it started (Matt. 5:27–30). The sin was not
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However, the law also prohibited the marriage of half brothers and half sisters, so marriage was out of the question (Lev. 18:9). David had committed two capital crimes—adultery and murder—and God had not applied the law to him.
love would never violate another person's body just to satisfy selfish appetites, nor would true love try to persuade someone to disobey the law of God. In his sensual cravings, Amnon confused lust with love and didn't realize that there is a fine line between selfish love (lust) and hatred. Before he sinned, he wanted Tamar all to himself, but after he sinned, he couldn't get rid of her fast enough.
So, neither David nor Absalom said anything to Amnon about his wicked deed. In fact, Absalom never spoke to him at all ("neither good nor bad") but simply waited for the right time to kill Amnon and avenge his sister. However, Amnon's friend Jonadab knew that Absalom wanted to kill Amnon, for he said, "… by the intent of Absalom this has been determined since the day that he violated his sister Tamar" (13:32 nasb). If Jonadab figured out what was going on, perhaps others suspected something also. Amnon's lust had turned to hatred, but now it was Absalom who was nurturing hatred in his heart, and that hatred would give birth to murder (Matt. 5:21–22). Then, with Amnon out of the way, Absalom could become king.6
Sexual sins usually produce that kind of emotional damage. When you treat other people like things to be used, you end up throwing them aside like broken toys or old clothes. The word "woman" is not in the Hebrew text of verse 17, so Amnon was saying, "Throw this thing out!" This explains why Tamar accused Amnon of being even more cruel by casting her aside than by raping her. Having lost her virginity, Tamar was not a good prospect for marriage, and she could no longer reside in the apartments with the virgins. Where would she go? Who would take her in? Who would even want her? How could she prove that Amnon was the aggressor and that she hadn't seduced him?
C.Absalom's sins—13:23—19:8
From hatred to murder (13:23–36) The French author Emile Gaboriau wrote, "Revenge is a luscious fruit which you must leave to ripen." For two years Absalom waited to avenge the rape of his sister, but when the time came, he was ready to act. Thanks to the generosity of their father, the princes not only held government offices but they also owned lands, flocks, and herds. Absalom had his land and flocks at Baal Hazor, about fourteen miles north of Jerusalem. It was customary in Israel to arrange great feasts at sheepshearing time and invite members of the family as well as friends to share the festive occasion.
She went to the apartment of her brother Absalom, because in a polygamous society, it was the responsibility of a full brother to protect the honor of a full sister.4 When Absalom saw her tears, her torn garment, and the ashes on her head, he realized that she was in great pain and humiliation, and he deduced that Amnon had violated her. His question "Has that Amnon,5 your brother, been with you?" (v. 20 niv) reveals this, for the phrase "been with you" was a euphemism for "gone to bed with you." Palace gossips don't miss much, so it's probable that Absalom heard of Amnon's "illness" and Tamar's intended visit to his apartment. But if Absalom was so concerned about his sister, why didn't he warn her to stay away from Amnon? The king had ordered Tamar to visit her half brother, and Absalom's words couldn't change the king's command. About all Absalom could do was caution her not to be left alone with him.
Absalom asked his father to come to the feast and bring his officials with him, but David declined, explaining that so many guests would be an unnecessary financial burden to his son. Absalom was hoping for that kind of response because he didn't want David and his guards present when Amnon was murdered. Then he asked if David would permit his successor Amnon to attend the feast, a request that made David feel apprehensive. But David knew that the crown prince often took his place at public functions that demanded royal presence, so why couldn't he represent the throne at Absalom's feast? Furthermore, two years had passed since Amnon violated Tamar and Absalom hadn't done anything against him. To guarantee some kind of safety for Amnon, David went the extra mile and permitted all the adult king's sons to attend the feast, assuming that Absalom wouldn't dare attack Amnon with so many of his family members present.
Tamar may have said that she was going to the king to tell him what happened, but her brother suggested that she wait. Why? Because Absalom's cunning brain was already at work on a scheme that would accomplish three purposes: avenge Tamar, get rid of Amnon, and put himself next in line for the throne! His statement "He is your brother" (v. 20) means, "If it were any other man, I would avenge you immediately; but since it's your brother, I'll have to be patient and wait for an opportunity." Absalom was trying to avoid a public scandal that would grieve the family and hurt his own plans to seize the throne.
But during those two years, Absalom had perfected his plan and made arrangements for escape. His father David had arranged for the murder of Uriah the Hittite and had survived, so why shouldn't his son Absalom survive? Like his father, Absalom used other hands to do the deed, and at a time when the victim least expected it. David had made Uriah drunk but had failed to achieve his purpose, while Absalom made his brother drunk and accomplished what he had set out
King David did hear about the tragedy and became very angry, but what could he say? The memory of his own sins shut his mouth, and how could he punish his firstborn son and the heir to his throne? According to the law, if a man raped a virgin not engaged to be married, he had to pay her father a fine and marry her, and he could never divorce her (Deut. 22:28–29).
2 Samuel & 1 Chronicles
in its time, and after three years, David was comforted concerning the death of the crown prince.
to do. Absalom followed his father's evil example and committed premeditated murder.
The statement "And the soul of king David longed to go forth unto Absalom" (v. 39) has been given at least two interpretations. It means either that David wanted very much to see his son again, which is understandable, or that David planned to go after Absalom and deal with him, but his anger gradually quieted down. I prefer the second interpretation. If David had really wanted Absalom back home, he could have accomplished it very easily, since Joab was for it (14:22) and David's in-laws in Geshur would have cooperated. However, when Absalom did come home, David kept him at a distance for two years (14:28)! If the king was anxious to see his son again, he went about it in a peculiar way. It appears that a struggle was going on in David's heart: he knew that his son deserved punishment, but David was known for being lenient with his sons (1 Kings 1:6). David initially planned to deal severely with Absalom but decided against it as his attitude changed. As explained in chapter 14, David compromised by finally bringing Absalom home, but he punished him by delaying full reconciliation. It was five years before father and son saw each other face-toface (13:38; 14:28).
When Absalom gave the command and his servants killed Amnon, the princes at the feast fled for their lives, no doubt convinced that Absalom was planning to wipe out the royal family and take the throne. The young men mounted their mules, which were considered a "royal animal" (18:9; 1 Kings 1:33, 38, 44), and they hastened back to Jerusalem as fast as the animals could move. But Absalom also fled (vv. 34, 37) and probably his servants with him.
In verses 30–36, which are a parenthesis, we move from Baal Hazor to Jerusalem and see the escaping princes from David's point of view. Before the guards on the wall could clearly observe the men riding furiously toward Jerusalem and recognize them as the king's sons, a messenger arrived from Absalom's house announcing that all the king's sons had been slain! (Bad news travels fast and often is exaggerated.) David tore his garments and fell to the ground in grief (see 12:16), no doubt blaming himself for allowing his sons to attend Absalom's feast. David's nephew Jonadab, who knew more than he admitted,7 gave the true account that only Amnon had been killed, but even this was a terrible blow to David, for Amnon was his firstborn and heir to the throne. The fleeing princes arrived safely and everyone joined in expressing grief because Amnon was dead and Absalom was the murderer.
From exile to reconciliation (14:1–33) Joab knew his king very well and recognized the signs of David's yearning for his exiled son. As head of the army, Joab was concerned that Israel have a crown prince ready to reign just in case something happened to David, who was now close to sixty. But Absalom couldn't come home unless David gave permission, and the king wouldn't give permission until he was convinced it was the right thing to do. It was the king's duty to uphold the law, and Absalom was guilty of plotting the murder of his half brother Amnon.9
The problem with revenge is that it doesn't really solve any problems and eventually turns around and hurts the perpetrator. "In taking revenge," wrote Francis Bacon, "a man is but even with his enemy, but in passing it over, he is superior."8 No one was treated more unjustly and inhumanely than Jesus Christ at His trial and crucifixion, yet He refused to retaliate, and He is our example (1 Peter 2:18–25). The old slogan "Don't get mad—get even" may satisfy some people, but it can never be pleasing to the Lord. The Christian way is the way of forgiveness and faith, trusting the Lord to work everything out for our good and His glory (1 Peter 4:12–19).