Related the following two verses to Ziba's deception of David in today's lesson:

Num 32:23 23 “But if you will not do so, behold, you have sinned against the Lord, and be sure ayour sin will find you out. Our sins will find us out!

Exodus 22:28 You shall not curse God, nor curse a ruler of your people.

Make it clear that the events in 2 Sam. 16 are a fulfillment of 2 Sam. 12:10-12:

2 Samuel 12:10-12 New International Version 10 Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own.’

11 “This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight. 12 You did it in secret, but I will do this thing in broad daylight before all Israel.’”

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A. Ziba’s deception. 1. (1-2) Ziba meets David with supplies. When David was a little past the top of the mountain, there was Ziba the servant of Mephibosheth, who met him with a couple of saddled donkeys, and on them two hundred loaves of bread, one hundred clusters of raisins, one hundred summer fruits, and a skin of wine. And the king said to Ziba, “What do you mean to do with these?” So Ziba said, “The donkeys are for the king’s household to ride on, the bread and summer fruit for the young men to eat, and the wine for those who are faint in the wilderness to drink.”

a. Ziba the servant of Mephibosheth: This Ziba was the servant of Mephibosheth, the son of Jonathan to whom David showed great kindness to (2 Samuel 9).

b. Who met him with a couple of saddled donkeys: At a time of great need, Ziba met David with essential supplies. This was a generous and helpful gift from Ziba.

2. (3-4) Ziba speaks against Mephibosheth. Then the king said, “And where is your master’s son?” And Ziba said to the king, “Indeed he is staying in Jerusalem, for he said, ‘Today the house of Israel will restore the kingdom of my father to me.’” So the king said to Ziba, “Here, all that belongs to Mephibosheth is yours.” And Ziba said, “I humbly bow before you, that I may find favor in your sight, my lord, O king!”

a. He is staying in Jerusalem: Ziba told David that Mephibosheth was in Jerusalem, waiting to come to power after David and Absalom ruined each other. Ziba told David that Mephibosheth longed to restore the family of Saul to power. (Today the house of Israel will restore the kingdom of my father to me.)

i. These were lies that Ziba told David and this will be revealed in 2 Samuel 19:24-30. Actually, Ziba left Mephibosheth behind to make it look as if Mephibosheth did not support David.

ii. This report from Ziba hurt David because in this time of crisis the last thing he needed to hear was that another friend had turned against him. Ziba “was utterly despicable, and the more so because at the moment the sorrow he brought to the heart of David was his feeling that his kindness toward Mephibosheth was ill requited.” (Morgan)

iii. This was a “shameless and senseless slander, uttered by a false and faithless sycophant.” (Trapp)

b. All that belongs to Mephibosheth is yours: David – acting on the only information he had – assumed that Ziba told the truth. Therefore, he rewarded Ziba’s loyalty and punished Mephibosheth’s reported disloyalty.

i. This was exactly the response Ziba wanted. Ziba is an example of someone who wickedly uses a crisis for his own benefit.

B. Shimei curses David. 1. (5-8) Shimei curses a deposed king. Now when King David came to Bahurim, there was a man from the family of the house of Saul, whose name was Shimei the son of Gera, coming from there. He came out, cursing continuously as he came. And he threw stones at David and at all the servants of King David. And all the people and all the mighty men were on his right hand and on his left. Also Shimei said thus when he cursed: “Come out! Come out! You bloodthirsty man, you rogue! The LORD has brought upon you all the blood of the house of Saul, in whose place you have reigned; and the LORD has delivered the kingdom into the hand of Absalom your son. So now you are caught in your own evil, because you are a bloodthirsty man!”

a. A man from the family of the house of Saul: Shimei was a distant relative of the former King Saul, and he still resented David for replacing the dynasty of Saul.

b. Cursing continuously…. threw stones…. “You bloodthirsty man, you rogue”: Shimei was about as offensive as a person could be. He wanted to destroy any shred of dignity or confidence that David had left.

i. There are always people ready to rejoice when a leader falls. Shimei had this heart against David for a long time, but he could only show it when David was down and out.

ii. “It is very hard to bear a cowardly attack. One is very apt to reply and use hard words to one who takes advantage of your position and deals you the coward’s blow. Only the coward strikes a man when he is down.” (Spurgeon)

c. The LORD has brought upon you all the blood of the house of Saul…. you are caught in your own evil: A quick look at the outward appearance of things seemed to confirm Shimei’s analysis, but Shimei was wrong. None of this came upon David because of what he did to Saul or Saul’s family.

i. Shimei was wrong because David actually treated Saul and his family with great love and graciousness.

ii. Shimei was wrong because David was not a bloodthirsty man. It is true that he was a man of war, but not a bloodthirsty man.

iii. Shimei was wrong because David did not bring Saul and his family to ruin – Saul himself brought the family to ruin.

iv. Shimei was right that the LORD had brought this upon David, but not for any of the reasons Shimei thought.

2. (9-14) David receives adversity with humility. Then Abishai the son of Zeruiah said to the king, “Why should this dead dog curse my lord the king? Please, let me go over and take off his head!” But the king said, “What have I to do with you, you sons of Zeruiah? So let him curse, because the LORD has said to him, ‘Curse David.’ Who then shall say, ‘Why have you done so?’” And David said to Abishai and all his servants, “See how my son who came from my own body seeks my life. How much more now may this Benjamite? Let him alone, and let him curse; for so the LORD has ordered him. It may be that the LORD will look on my affliction, and that the LORD will repay me with good for his cursing this day.” And as David and his men went along the road, Shimei went along the hillside opposite him and cursed as he went, threw stones at him and kicked up dust. Now the king and all the people who were with him became weary; so they refreshed themselves there.

a. Let me go over and take off his head: Abishai didn’t want to listen to Shimei curse or to dodge his stones anymore. The mighty men surrounding David were more than ready to kill Shimei in an instant.

b. So let him curse: David didn’t try to shut up Shimei. He didn’t close his ears to unpleasant or critical words. David was willing to hear what God might say to him through a cursing critic.

i. David let Shimei speak because he was not a bloodthirsty man (what have I to do with you). Ironically, if David were the kind of man Shimei said he was, Shimei would have been killed.

ii. David let Shimei speak because he saw the hand of God in every circumstance (the LORD has said to him). He knew that God was more than able to shut Shimei up; David didn’t need to give the order.

iii. David let Shimei speak because he put the “Shimei problem” in perspective. (See how my son who came from my own body seeks my life. How much more now may this Benjamite?) David knew that his real problem was Absalom, not Shimei, and he did not lose this perspective.

iv. David let Shimei speak because he knew that God’s hand was on the future as well as the present. (It may be that the LORD will look on my affliction, and that the LORD will repay me with good for his cursing this day) David knew that if he did what was right in the present moment, God would take care of the future.

v. Let him alone, and let him curse: “David could take this fellow’s head off and that in a moment, and yet he said, ‘Let him alone. Let him curse.’ And this makes a splendid example. If you can revenge yourself, DON’T. If you could do it as easily as open your hand, keep it shut. If one bitter word could end the argument, ask for grace to spare that bitter word.” (Spurgeon)

c. So they refreshed themselves there: David was not without hope or comfort. God allowed comfort to find him, even if it was in the small things. David was able to receive comfort because he was at peace and he knew that God was in control of Israel.

i. In refusing to cling to the throne, David was like Jesus, who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:6-8). “As we thus follow David through these days of humiliation and shame…we nevertheless understand more perfectly that he was indeed a man after God’s own heart.” (Morgan)

ii. In his book A Tale of Three Kings, Gene Edwards put these words into the mouth of David: “The throne is not mine. Not to have, not to take, not to protect, and not to keep. The throne is the LORD’s.” It was that kind of heart that kept David on-track through such a difficult time and enabled him to even be refreshed.

iii. “This is a radiant illustration of the deep and inward peace given to any man who is living in fellowship with God in motive and desire.” (Morgan)

C. Absalom’s counselors. 1. (15-19) Absalom receives Hushai as an advisor. Meanwhile Absalom and all the people, the men of Israel, came to Jerusalem; and Ahithophel was with him. And so it was, when Hushai the Archite, David’s friend, came to Absalom, that Hushai said to Absalom, “Long live the king! Long live the king!” So Absalom said to Hushai, “Is this your loyalty to your friend? Why did you not go with your friend?” And Hushai said to Absalom, “No, but whom the LORD and this people and all the men of Israel choose, his I will be, and with him I will remain. Furthermore, whom should I serve? Should I not serve in the presence of his son? As I have served in your father’s presence, so will I be in your presence.”

a. When Hushai the Archite, David’s friend, came to Absalom: Hushai wanted to leave with David and support him (2 Samuel 15:32-34). David thought it was better to send Hushai back to Absalom, to both spy on Absalom and to give him bad advice.

i. The bad advice from Hushai was thought necessary because Ahithophel was with Absalom. Ahithophel was famous for his wise counsel, and David wanted someone on the inside of Absalom’s leadership who might frustrate Ahithophel’s counsel.

b. As I have served in your father’s presence, so will I be in your presence: Hushai lied to Absalom, concealing his motives – like any good spy hides his or her true intentions.

2. (20-23) Absalom follows Ahithophel’s advice. Then Absalom said to Ahithophel, “Give advice as to what we should do.” And Ahithophel said to Absalom, “Go in to your father’s concubines, whom he has left to keep the house; and all Israel will hear that you are abhorred by your father. Then the hands of all who are with you will be strong.” So they pitched a tent for Absalom on the top of the house, and Absalom went in to his father’s concubines in the sight of all Israel. Now the advice of Ahithophel, which he gave in those days, was as if one had inquired at the oracle of God. So was all the advice of Ahithophel both with David and with Absalom.

a. Ahithophel said to Absalom, “Go into your father’s concubines”: Ahithophel told Absalom to do something so offensive that it would eliminate any possibility of reconciliation with David. Ahithophel felt this strong statement would give courage to Absalom’s followers.

i. In the ancient world, taking the king’s concubines was not only an act of immorality; but also, an act of treason. This was a way for Absalom to not only replace David but also to completely repudiate his father.

ii. Why did Ahithophel give such radical advice? Because it made sense from his own self-interest. Ahithophel had the most to lose if Absalom failed to keep the throne or if David and Absalom reconciled. He would be revealed and rejected as a traitor.

iii. The Puritan commentator John Trapp wrote this of Ahithophel’s tongue, which gave this wicked advice: “O tongue worthy to have been cut out, shred in gobbets and driven down the throat of him that thus misused him, to the engaging of Absalom in such an unpardonable villainy, beside hazard of his immortal soul!”

b. So they pitched a tent for Absalom on the top of the house, and Absalom went in to his father’s concubines: This disgraceful act said a lot about Absalom, who actually did it. It also said a lot about Ahithophel, who must have had a strange sense of satisfaction in seeing David’s women violated in a similar way to his granddaughter Bathsheba.

i. 2 Samuel 11:3 tells us that Bathsheba’s father was Eliam, one of David’s mighty men (2 Samuel 23:34). This also means that her grandfather was Ahithophel (according to 2 Samuel 23:34).

ii. This shows the power of bitterness. Ahithophel was willing to see these women abused, Absalom grievously sin, and the kingdom of Israel suffer greatly – all simply to satisfy his bitter longing for revenge.

iii. This disgraceful incident also shows that God kept His promise to David: I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of the sun. For you did it secretly, but I will do this thing before all Israel, before the sun (2 Samuel 12:11-12).

iv. “Every part of the conduct of Absalom shows him to have been a most profligate young man; he was proud, vindictive, adulterous, incestuous, a parricide, and in fine, reprobate to every good word and work.” (Clarke)

c. Now the advice of Ahithophel, which he gave in those days, was as if one had inquired at the oracle of God: Ahithophel had a well-deserved reputation for giving counsel almost as good as God. But in this case, his counsel was foolish and destructive.

i. It was foolish and destructive because it was motivated by bitterness. Bitterness has the power to turn our best qualities sour.

ii. It was foolish and destructive because God answered David’s prayer (2 Samuel 15:31) by prompting Ahithophel to give this foolish counsel, and in prompting Absalom to take the foolish counsel.

iii. Strangely, Absalom thought he could establish his kingdom through immorality. He was a clever and skilled politician but ignorant about the ways of God.

2 Samuel 14:18-15:37 – Treachery and Loyalty

A. Absalom’s deceptive take-over. 1. (1-6) Absalom steals the hearts of the men of Israel. After this it happened that Absalom provided himself with chariots and horses, and fifty men to run before him. Now Absalom would rise early and stand beside the way to the gate. So it was, whenever anyone who had a lawsuit came to the king for a decision, that Absalom would call to him and say, “What city are you from?” And he would say, “Your servant is from such and such a tribe of Israel.” Then Absalom would say to him, “Look, your case is good and right; but there is no deputy of the king to hear you.” Moreover Absalom would say, “Oh, that I were made judge in the land, and everyone who has any suit or cause would come to me; then I would give him justice.” And so it was, whenever anyone came near to bow down to him, that he would put out his hand and take him and kiss him. In this manner Absalom acted toward all Israel who came to the king for judgment. So Absalom stole the hearts of the men of Israel.

a. Chariots and horses, and fifty men to run before him: This means that Absalom did not want the chariot for speed, but to make an impressive procession. This was Absalom the politician, sensing what the people wanted and knowing how to give them the image of it.

i. Samuel – who anointed Absalom’s father as king – was a judge, leader and prophet in Israel. Yet Samuel never went around with horses and chariots and an entourage. Samuel traveled on foot – and as a man, Absalom wasn’t worthy to be mentioned in the same breath as Samuel.

b. Whenever anyone who had a lawsuit came to the king for a decision: Ancient kings were more than the heads of government, they were also the “supreme court” of their kingdom. If someone believed that a local court did not give them justice, they then appealed to the court of the king, where the king or a representative of the king heard their case.

c. Your case is good and right; but there is no deputy of the king to hear you: Absalom stirred up dissatisfaction with David’s government and campaigned against David by promising to provide justice that David (supposedly) denied the people.

d. Oh, that I were made judge in the land…I would give him justice: Absalom had reason to be disillusioned with David’s administration of justice. When Amnon raped Tamar, David did nothing. When Absalom did something about it, David banished Absalom and kept him at a distance even when he came back.

e. Whenever anyone came near to bow down to him, that he would put out his hand and take him and kiss him: Absalom was skilled at projecting a “man of the people” image. In an obvious display, he wouldn’t let others bow down to him but would lift them up, shake their hand, and embrace them.

i. From what we know of Absalom, we can guess that he really didn’t consider himself a “man of the people” at all. He regularly acted as if he was above others and the laws that applied to others didn’t apply to him. He knew he was better looking, better connected, better off, and had better political instincts than almost anyone. But these political instincts made Absalom aware that he had to create the image of a man of the people.

ii. In ancient Israel they were too easily impressed by image and too slow to see or appreciate the reality behind the image. Since the days of ancient Israel, we have only become more impressed by image over reality.

iii. “Absalom appeared to be the real and was the undisputed heir to the throne; David could not, in the course of nature, live very long; and most people are more disposed to hail the beams of the rising, than exult in those of the setting, sun.” (Clarke)

f. Absalom stole the hearts of the men of Israel: Absalom’s cunning campaign worked. He became more popular and more trusted than David.

i. Absalom knew exactly how to do this.

· He carefully cultivated an exciting, enticing image (chariots and horses, and fifty men to run before him).

· He worked hard (Absalom would rise early).

· He knew where to position himself (beside the way to the gate).

· He looked for troubled people (anyone who had a lawsuit).

· He reached out to troubled people (Absalom would call to him).

· He took a personal interest in the troubled person (What city are you from?).

· He sympathized with the person (your case is good and right).

· He never attacked David directly (no deputy of the king to hear you).

· He left the troubled person more troubled (no deputy of the king to hear you).

· Without directly attacking David, Absalom promised to do better. (Oh, that I were made judge in the land, and everyone who has any suit or cause would come to me; then I would give him justice.)

ii. Absalom’s clever approach made him able to subvert and divide David’s kingdom without saying any specific thing that could condemn him. If someone objected Absalom would simply say, “Tell me one specific thing that I have said or done.” In fact, Absalom could do all this and say, “I’m helping David to deal with all this discontent.” In fact, Absalom was promoting discontent.

iii. David was Israel’s greatest king – and Israel became dissatisfied with him and let a wicked, amoral man steal their hearts. There are many reasons why this happened.

· David was getting older.

· David’s sins diminished his standing.

· People like change and Absalom was exciting.

· Absalom was very skilled and cunning.

· David had to enter into the fellowship of His sufferings, and be rejected like the Son of David would later be rejected.

iv. “Behold a king, the greatest that ever lived, a profound politician, an able general, a brave soldier, a poet of the most sublime genius and character, a prophet of the Most High God, and the deliverer of his country, driven from his dominions by his own son, abandoned by his fickle people.” (Clarke)

v. We might say that Absalom’s greatest sin was impatience. Absalom “seemed to stand nearest to the throne; but his sin was, that he sought it during his father’s life, and endeavoured to dethrone him in order to sit in his stead.” (Clarke)

2. (7-10) Absalom plans the overthrow of David’s kingdom. Now it came to pass after forty years that Absalom said to the king, “Please, let me go to Hebron and pay the vow which I made to the LORD. For your servant took a vow while I dwelt at Geshur in Syria, saying, ‘If the LORD indeed brings me back to Jerusalem, then I will serve the LORD.’” And the king said to him, “Go in peace.” So he arose and went to Hebron. Then Absalom sent spies throughout all the tribes of Israel, saying, “As soon as you hear the sound of the trumpet, then you shall say, ‘Absalom reigns in Hebron!’”

a. After forty years: This perhaps was Absalom’s age at the time, but some believe that this is a minor corruption of the text and that it should read four years based on the readings in Syriac and Arabic translations, Josephus, and some Hebrew manuscripts.

b. Let me go to Hebron and pay the vow which I made to the LORD: Absalom committed treason under the guise of worship. He knew that the appearance of spirituality could work in his favor.

i. It is possible – perhaps likely – that Absalom did all this feeling spiritual and in God’s will. Men in Absalom’s place often deceive themselves with words like this: “Lord, You know we need new leadership. Thank you for raising me up for such a time as this. Guide me and bless me, O Lord, as I endeavor to do what is best for Your people.”

ii. Divisive people almost never see themselves as divisive. They see themselves as crusaders for God’s righteous cause and often believe or hope God’s hand is upon them. This is especially a problem because many people will only believe a person is divisive if that person admits to being divisive.

c. Go in peace: Ironically, these were David’s last words to Absalom. Upon hearing these, Absalom went to carry out the plot to overthrow David’s kingdom.

d. Absalom reigns in Hebron: Absalom counted on the hope that most of Israel would see this as succession and not treason.

3. (11-12) Legitimacy for Absalom’s government. And with Absalom went two hundred men invited from Jerusalem, and they went along innocently and did not know anything. Then Absalom sent for Ahithophel the Gilonite, David’s counselor, from his city; from Giloh; while he offered sacrifices. And the conspiracy grew strong, for the people with Absalom continually increased in number.

a. With Absalom went two hundred men invited from Jerusalem: Absalom wisely knew that he needed others to endorse – or at least to appear to endorse – his government. He counted on these two hundred men who were not against David, to at least be silent and therefore give the impression that they were for Absalom.

i. When the innocent and unknowing are among the divisive, their silence is always received as agreement.

b. Absalom sent for Ahithophel the Gilonite, David’s counselor: Absalom’s government gained more prestige when one of David’s top aides defected to his side. This genuinely hurt David; he described his feelings in Psalm 41: Even my own familiar friend in whom I trusted, who ate my bread, has lifted up his heel against me (Psalm 41:9).

i. Ahithophel was renowned for his wisdom and wise counsel (2 Samuel 16:23). Even wise men can take their side with divisive and destructive leaders. In Ahithophel’s case, it was probably prompted by a sense of personal hurt and bitterness because of what David did to Ahithophel’s granddaughter Bathsheba (2 Samuel 11:3 and 23:34).

c. While he offered sacrifices: Absalom was careful to keep up his religious practices, both for the sake of image and because he was deceived enough to think that God wanted to bless him.

d. And the conspiracy grew strong: Once some people started coming to Absalom’s side, it encouraged more and more to come. Momentum for division builds because others are already causing division.

B. David escapes with the help of faithful friends. 1. (13-18) David flees from Jerusalem. Now a messenger came to David, saying, “The hearts of the men of Israel are with Absalom.” So David said to all his servants who were with him at Jerusalem, “Arise, and let us flee; or we shall not escape from Absalom. Make haste to depart, lest he overtake us suddenly and bring disaster upon us, and strike the city with the edge of the sword.” And the king’s servants said to the king, “We are your servants, ready to do whatever my lord the king commands.” Then the king went out with all his household after him. But the king left ten women, concubines, to keep the house. And the king went out with all the people after him, and stopped at the outskirts. Then all his servants passed before him; and all the Cherethites, all the Pelethites, and all the Gittites, six hundred men who had followed him from Gath, passed before the king.

a. Arise, and let us flee; or we shall not escape from Absalom: David knew well that Absalom was a ruthless man who valued power over principle. He didn’t want the city of Jerusalem to become a battleground (strike the city with the edge of the sword), so he fled the city.

b. The king’s…the king…the king: The writer here wanted to emphasize that David was the king, despite Absalom’s treachery.

c. The king left ten women, concubines, to keep the house: David thought – and had reason to think – that these ten women could be safely left behind. He felt he needed someone to look after the house.

i. Sadly, this also tells us that David had at least ten concubines. A concubine was essentially a legal mistress. In addition to David’s many wives, this shows that David was a man who sometimes indulged his passions instead of restraining them in a godly way.

d. All the Cherethites, all the Pelethites: These men comprised David’s personal bodyguard. The Gittites faithfully followed him from the time he lived among the Philistines (who followed him from Gath). These men who were faithful to David before he became successful also stuck with him when his success seemed to fade away.

i. It is remarkable that in this defining moment of his latter reign, foreigners rallied around David. It is more remarkable – and tragic – that his own countrymen and his own family were nowhere to be found.

e. Passed before the king: As David watched this procession leave Jerusalem and head for safety, he was greatly pained. This was reflected in the Psalm that David wrote during this time.

i. David was afraid: My heart is severely pained within me, and the terrors of death have fallen upon me. Fearfulness and trembling have come upon me, and horror has overwhelmed me. So I said, “Oh that I had wings like a dove! I would fly away and be at rest. Indeed, I would wander far off, and remain in the wilderness. I would hasten my escape from the windy storm and tempest.” (Psalm 55:4-8)

ii. David put his trust in God: LORD, how they have increased who trouble me! Many are they who rise up against me. Many are they who say of me, “There is no help for him in God.” But You, O LORD, are a shield for me, my glory and the One who lifts up my head. I cried to the LORD with my voice, and He heard me from His holy hill. I lay down and slept; I awoke, for the LORD sustained me. I will not be afraid of ten thousands of people who have set themselves against me all around. (Psalm 3:1-6)

iii. Psalms 41, 61, 62, and 63 were also written during this period.

2. (19-23) David’s faithful friends. Then the king said to Ittai the Gittite, “Why are you also going with us? Return and remain with the king. For you are a foreigner and also an exile from your own place. In fact, you came only yesterday. Should I make you wander up and down with us today, since I go I know not where? Return, and take your brethren back. Mercy and truth be with you.” But Ittai answered the king and said, “As the LORD lives, and as my lord the king lives, surely in whatever place my lord the king shall be, whether in death or life, even there also your servant will be.” So David said to Ittai, “Go, and cross over.” Then Ittai the Gittite and all his men and all the little ones who were with him crossed over. And all the country wept with a loud voice, and all the people crossed over. The king himself also crossed over the Brook Kidron, and all the people crossed over toward the way of the wilderness.

a. Why are you also going with us? As David watched the procession of his faithful supporters, Ittai the Gittite caught his eye. David couldn’t understand why this newly arrived foreigner took the risk of such open loyalty to David.

b. Return and remain with the king: In calling Absalom the king, David showed that he would not cling to the throne. At that moment it seemed that Absalom would succeed, so David called him the king and left it with the LORD.

c. As my lord the king lives: Ittai meant David, not Absalom. David told Ittai, “Remain with the king.” Ittai answered back, “That’s exactly what I intend to do – and you are the king.”

d. Whatever place my lord the king shall be, whether in death or life, even there also your servant will be: Ittai was loyal to David when it looked certain that it would cost him something. True loyalty isn’t demonstrated until it is likely to cost something to be loyal.

i. “Remember, the more rebels there are, the more need for us to be conspicuously loyal to our King.” (Maclaren)

ii. We learn a lot from Ittai’s demonstration of loyalty.

· Ittai was loyal when David was down.

· Ittai was loyal decisively.

· Ittai was loyal voluntarily.

· Ittai was loyal though he was a new-comer to David’s cause.

· Ittai was loyal publicly.

· Ittai was loyal knowing that the fate of David was now his fate.

iii. “If Ittai, charmed with David’s person and character, though a foreigner and a stranger, felt that he could enlist beneath his banner for life – yea, and declared that he would do so there and then-how much more may you and I, if we know what Christ has done for us, and who He is and what He deserves at our hands, at this good hour plight our troth to Him and vow, ‘As the Lord liveth, surely in whatsoever place my Lord and Saviour shall be, whether in death or life, even there also shall His servant be.’” (Spurgeon)

iv. We must determine that wherever Jesus is, we will be also. Jesus lives in the heavenlies, so will we be. Jesus is with His church, so will we be. Jesus is busy in His work, so will we be. Jesus is with His children, so will we be.

e. Toward the way of the wilderness: Many years before, David left the safety of Saul’s palace to live as a fugitive. Those years in the wilderness prepared David to be king. God sent David out into the wilderness to continue the same work in his life.

i. “Ah! We do not like going over Kedron. When it comes to the pinch, how we struggle against suffering, and especially against dishonour and slander! How many there were who would have gone on pilgrimage, but that Mr. Shame proved too much for them; they could not bear to go over the black brook Kedron, could not endure to be made nothing of for the sake of the Lord of glory, but they even turned back.” (Spurgeon)

3. (24-26) David’s submission to God’s chastening. There was Zadok also, and all the Levites with him, bearing the ark of the covenant of God. And they set down the ark of God, and Abiathar went up until all the people had finished crossing over from the city. Then the king said to Zadok, “Carry the ark of God back into the city. If I find favor in the eyes of the LORD, He will bring me back and show me both it and His dwelling place. But if He says thus: ‘I have no delight in you,’ here I am, let Him do to me as seems good to Him.”

a. Zadok also, and all the Levites with him, bearing the ark of the covenant of God: The priests were loyal to David, even though it probably meant death for them if Absalom succeeded. It was good that the men who should be spiritually sensitive to Absalom’s evil and David’s good were indeed sensitive to it.

b. Carry the ark of God back into the city: David trusted in God, not in the ark of the covenant. He was willing to let the ark go back to Jerusalem and to put his fate in God’s hands.

c. If I find favor in the eyes of the Lord, He will bring me back…. if He says thus: “I have no delight in you,” here I am, let Him do to me as seems good to Him: David’s humble and chastened spirit proved he knew God dealt with him righteously. David submitted to God with an active submission, not a passive one.

4. (27-29) David sends the priests back to gather information. The king also said to Zadok the priest, “Are you not a seer? Return to the city in peace, and your two sons with you, Ahimaaz your son, and Jonathan the son of Abiathar. See, I will wait in the plains of the wilderness until word comes from you to inform me.” Therefore Zadok and Abiathar carried the ark of God back to Jerusalem. And they remained there.

a. Are you not a seer? David recognized that Zadok was a prophet. A man of supernatural insight might be a valuable information source for David.

5. (30) David on the Mount of Olives. So David went up by the Ascent of the Mount of Olives, and wept as he went up; and he had his head covered and went barefoot. And all the people who were with him covered their heads and went up, weeping as they went up.

a. David went up by the Ascent of the Mount of Olives: When Jesus went from the Last Supper to the garden of Gethsemane to pray, He essentially traced these same steps of David. Both David and Jesus suffered for sin, but Jesus suffered for our sins and David suffered for his own.

b. Wept as he went up; and he had his head covered and went barefoot: These were emblems of mourning. David was struck by the greatness of this tragedy for the nation, for his family, and for himself.

i. This wasn’t a pity-party or soreness merely over the consequences of his sin. “He is crushed by the consciousness that his punishment is deserved – the bitter fruit of the sin that filled all his later life with darkness. His courage and his buoyancy have left him.” (Maclaren)

ii. “In light of all the facts it is almost certain that the tears David shed as he climbed Olivet, were rather those of humiliation and penitence, than those of self-centered regret. For Absalom there was no excuse, but David carried in his own heart ceaselessly the sense of his own past sin.” (Morgan)

iii. This shows David was a redeemed man. Some would say that God let David off easy – that he deserved the death penalty for adultery and murder. If God forgave him and spared David that penalty, surely David would just do it again. Those who think this way do not understand how grace and forgiveness work in the heart of the redeemed. David’s sin was ever before him – and in a strange combination of deep gratitude and horror over his forgiven sin, David never did it again.

6. (31-37) David hears of Ahithophel’s defection to Absalom. Then someone told David, saying, “Ahithophel is among the conspirators with Absalom.” And David said, “O LORD, I pray, turn the counsel of Ahithophel into foolishness!” Now it happened when David had come to the top of the mountain, where he worshiped God; there was Hushai the Archite coming to meet him with his robe torn and dust on his head. David said to him, “If you go on with me, then you will become a burden to me. But if you return to the city, and say to Absalom, ‘I will be your servant, O king; as I was your father’s servant previously, so I will now also be your servant,’ then you may defeat the counsel of Ahithophel for me. And do you not have Zadok and Abiathar the priests with you there? Therefore it will be that whatever you hear from the king’s house, you shall tell to Zadok and Abiathar the priests. Indeed they have there with them their two sons, Ahimaaz, Zadok’s son, and Jonathan, Abiathar’s son; and by them you shall send me everything you hear.” So Hushai, David’s friend, went into the city. And Absalom came into Jerusalem.

a. Turn the counsel of Ahithophel into foolishness: David knew that Ahithophel was normally a good advisor, but he prayed that he would give foolish counsel to Absalom.

i. “This was done accordingly: great is the power of faithful prayer. The queen-mother of Scotland was heard to say, that she more feared the prayers of John Knox than an army of fighting men.” (Trapp)

b. David had come to the top of the mountain, where he worshiped God: David’s life was in danger and he had to flee. Yet he took time to stop at the top of the Mount of Olives, look back upon Jerusalem and the tabernacle, and he worshiped God. David knew worship was always important and he could worship when circumstances were bad.

c. Then you may defeat the counsel of Ahithophel for me: David sent his other aide Hushai back to Jerusalem to frustrate Ahithophel’s counsel to Absalom.

d. Absalom came into Jerusalem: Absalom came into Jerusalem as a cunning, wicked rebel. David came into Jerusalem as a brave, noble conqueror (2 Samuel 5:6-7). Jesus came into Jerusalem as a servant-king (Matthew 21:4-10).

2 Samuel 14 – Absalom Returns to Jerusalem

A. Joab intercedes for Absalom.

• (1-3) Joab’s plan to reconcile David and Absalom. So Joab the son of Zeruiah perceived that the king’s heart was concerned about Absalom. And Joab sent to Tekoa and brought from there a wise woman, and said to her, “Please pretend to be a mourner, and put on mourning apparel; do not anoint yourself with oil, but act like a woman who has been mourning a long time for the dead. Go to the king and speak to him in this manner.” So Joab put the words in her mouth.”

• a. Joab the son of Zeruiah perceived that the king’s heart was concerned about Absalom: David was obviously troubled by his estranged relationship with Absalom. Joab, David’s chief general, perceived this and decided to do something to bring David and Absalom back together.

  • i. “In the case of Absalom and the king, the relationship remained
    virtually deadlocked, neither side having the spiritual incentive to break it.” (Baldwin)

  • ii. We know that Joab was fiercely loyal to David, and he may have done this to protect David. Joab figured that it was dangerous to have Absalom stewing away in a distant country and felt that the safest thing to do was to bring about reconciliation between father and son.

• b. Joab sent to Tekoa and brought from there a wise woman: Joab decided to soften David’s heart towards Absalom by bringing a widow before him with a similar story of estrangement from her son.

  • i. (4-11) The woman of Tekoa tells a story of one son dead and another son threatened with death. And when the woman of Tekoa spoke to the king, she fell on her face to the ground and prostrated herself, and said, “Help, O king!” Then the king said to her, “What troubles you?” And she answered, “Indeed I am a widow, my husband is dead. Now your maidservant had two sons; and the two fought with each other in the field, and there was no one to part them, but the one struck the other and killed him. And now the whole family has risen up against your maidservant, and they said, ‘Deliver him who struck his brother, that we may execute him for the life of his brother whom he killed; and we will destroy the heir also.’ So they would extinguish my ember that is left, and leave to my husband neither name nor remnant on the earth.” Then the king said to the woman, “Go to your house, and I will give orders concerning you.” And the woman of Tekoa said to the king, “My lord, O king, let the iniquity be on me and on my father’s house, and the king and his throne be guiltless.” So the king said, “Whoever says anything to you, bring him to me, and he shall not touch you anymore.” Then she said, “Please let the king remember the LORD your God, and do not permit the avenger of blood to destroy anymore, lest they destroy my son.” And he said, “As the LORD lives, not one hair of your son shall fall to the ground.”

a. Help, O king: In ancient Israel, those who felt that their local judges didn’t treat them fairly had access to the court of the king himself.

b. Deliver him who struck his brother, that we may execute him for the life of his brother whom he killed: The woman of Tekoa referred to the custom of the avenger of blood. The avenger of blood had the responsibility of avenging the death of a member of the family.

i. The cities of refuge mentioned in Numbers 35:9-34 were meant to protect someone guilty of manslaughter from being killed by an avenger of blood before the case could be heard properly.

c. As the LORD lives, not one hair of your son shall fall to the ground: This was what the woman – and Joab behind her – waited to hear. In saying this, David ignored the cause of justice for the sake of family sympathy and loyalty. In personal relationships, it is a good and glorious thing to be generous with forgiveness and mercy when we are wronged. But David had a responsibility as the king and chief judge of Israel, and when he was sorely tempted to neglect that responsibility, he did neglect it.

i. “He guaranteed safety at the expense of justice, and immediately the farsighted woman captured him in her trap.” (Redpath)

ii. Several factors made this woman’s appeal successful.

· She was a widow, which would invite sympathy.

· She lived at some distance from Jerusalem, which made it difficult to easily know or inquire into the facts of her case.

· She was old, which gave more dignity to her story.

· She wore the clothes of mourning to heighten the effect.

· She brought a case of family estrangement to David.

· She brought a case that was not too similar, lest it arouse David’s suspicions.

3. (12-17) The woman of Tekoa applies her story to David and Absalom. Therefore the woman said, “Please, let your maidservant speak another word to my lord the king.” And he said, “Say on.” So the woman said: “Why then have you schemed such a thing against the people of God? For the king speaks this thing as one who is guilty, in that the king does not bring his banished one home again. For we will surely die and become like water spilled on the ground, which cannot be gathered up again. Yet God does not take away a life; but He devises means, so that His banished ones are not expelled from Him. Now therefore, I have come to speak of this thing to my lord the king because the people have made me afraid. And your maidservant said, ‘I will now speak to the king; it may be that the king will perform the request of his maidservant. For the king will hear and deliver his maidservant from the hand of the man who would destroy me and my son together from the inheritance of God.’ Your maidservant said, ‘The word of my lord the king will now be comforting; for as the angel of God, so is my lord the king in discerning good and evil. And may the LORD your God be with you.’”

a. The king does not bring his banished one home again: The woman of Tekoa spoke boldly to David, confronting his sin of not initiating reconciliation with Absalom. Because he was estranged from David and growing more and more bitter, Absalom was a threat to Israel and David allowed it (Why then have you schemed such a thing against the people of God?).

i. David had some responsibility to initiate reconciliation. If David approached Absalom, he might be rejected, but he still had the responsibility to try. Yet as king and chief judge of Israel, he also had a responsibility to both initiate reconciliation and to do it the right way. David will not succeed in this.

ii. “He is willing to pardon the meanest of his subjects the murder of a brother at the instance of a poor widow, and he is not willing to pardon his son Absalom, whose restoration to favour is the desire of the whole nation.” (Clarke)

b. We will surely die and become like water spilled on the ground: The woman of Tekoa wisely spoke to David about the urgency of reconciliation. “David, we all die and then the opportunity for reconciliation is over. Do it now.”

c. But He devises means, so that His banished ones are not expelled from Him: The woman of Tekoa meant, “Find a way to do it, David. God finds a way to bring us back to Himself.” It is true that God finds a way – but not at the expense of justice. God reconciles us by satisfying justice, not by ignoring justice.

i. This is one of the best gospel texts in the Old Testament. If we are under the chastening of God, we may feel like banished ones. Yet we can accept the place of being banished, but still belonging to Him and trusting Him to bring us back to Him. If we must be banished, may we be His banished ones.

ii. God has devised a way to bring the banished back to Him that they might not be expelled from Him. The way is through the person and work of Jesus, and how He stood in the place of guilty sinners as He hung on the cross and received the punishment that we deserved.

4. (18-20) David asks the woman of Tekoa if Joab prompted her. Then the king answered and said to the woman, “Please do not hide from me anything that I ask you.” And the woman said, “Please, let my lord the king speak.” So the king said, “Is the hand of Joab with you in all this?” And the woman answered and said, “As you live, my lord the king, no one can turn to the right hand or to the left from anything that my lord the king has spoken. For your servant Joab commanded me, and he put all these words in the mouth of your maidservant. To bring about this change of affairs your servant Joab has done this thing; but my lord is wise, according to the wisdom of the angel of God, to know everything that is in the earth.”

a. Is the hand of Joab with you in all this? David somehow knew that a plan this subtle had to come from the hand of Joab.

b. He put all these words in the mouth of your maidservant: Joab orchestrated this with precision. He knew exactly what strings to pull in David. Joab was loyal to David, but it was not selfless loyalty.

5. (21-24) Absalom returns to Jerusalem but not to David. And the king said to Joab, “All right, I have granted this thing. Go therefore, bring back the young man Absalom.” Then Joab fell to the ground on his face and bowed himself, and thanked the king. And Joab said, “Today your servant knows that I have found favor in your sight, my lord, O king, in that the king has fulfilled the request of his servant.” So Joab arose and went to Geshur, and brought Absalom to Jerusalem. And the king said, “Let him return to his own house, but do not let him see my face.” So Absalom returned to his own house, but did not see the king’s face.

a. Bring back the young man Absalom: Joab got what he wanted and what he thought was best for the nation of Israel. He hoped that Absalom’s reconciliation with David would prevent a rebellion.

b. Let him return to his own house, but do not let him see my face: David was overindulgent with his sons in the past (such as when he got angry but did nothing against Amnon in 2 Samuel 13:21). Now David is too harsh with Absalom, refusing to see him after he had been in exile in Geshur for three years (2 Samuel 13:38).

i. When parents don’t discipline properly from the beginning, they tend to overcompensate in the name of “toughness.” This often provokes the children to wrath (Ephesians 6:4) and makes the parent-child relationship worse.

B. Absalom gains an audience with his father. 1. (25-27) Absalom’s handsome appearance. Now in all Israel there was no one who was praised as much as Absalom for his good looks. From the sole of his foot to the crown of his head there was no blemish in him. And when he cut the hair of his head; at the end of every year he cut it because it was heavy on him; when he cut it, he weighed the hair of his head at two hundred shekels according to the king’s standard. To Absalom were born three sons, and one daughter whose name was Tamar. She was a woman of beautiful appearance.

a. In all Israel there was no one who was praised as much as Absalom for his good looks: This begins to explain why Absalom was popular in Israel. Israel was attracted to King Saul because he was a very good-looking man (1 Samuel 9:2).

i. Absalom was also a man of political destiny. He was the third son of David (2 Samuel 3:2-5). The firstborn Amnon was gone, and we hear nothing more of Chileab, the second born. It is likely that Absalom was the crown prince, next in line for the throne.

b. He weighed the hair of his head at two hundred shekels: Absalom had such a great head of hair that he cut five and one-half pounds of hair off his head every year.

i. “He was extremely proud of his long hair, and he lost his life because of it.” (Redpath)

c. One daughter whose name was Tamar: Absalom was a man of deep and sympathetic feeling. He memorialized his wronged sister Tamar by naming a daughter after her.

2. (28-32) Absalom is refused audience with the king. And Absalom dwelt two full years in Jerusalem, but did not see the king’s face. Therefore Absalom sent for Joab, to send him to the king, but he would not come to him. And when he sent again the second time, he would not come. So he said to his servants, “See, Joab’s field is near mine, and he has barley there; go and set it on fire.” And Absalom’s servants set the field on fire. Then Joab arose and came to Absalom’s house, and said to him, “Why have your servants set my field on fire?” And Absalom answered Joab, “Look, I sent to you, saying, ‘Come here, so that I may send you to the king, to say, “Why have I come from Geshur? It would be better for me to be there still.”‘ Now therefore, let me see the king’s face; but if there is iniquity in me, let him execute me.”

a. Absalom dwelt two full years in Jerusalem, but did not see the king’s face: During these two years, we can imagine that Absalom grew more and more bitter against David. He was reconciled but only partially. David offered only a partial, incomplete reconciliation.

i. Absalom was banished from Israel because he murdered his brother Amnon (2 Samuel 13). Yet Absalom felt entirely justified in killing the man who raped his sister. His sense of justification made the bitterness against David more intense.

b. Joab’s field is near mine, and he has barley there; go and set it on fire: Frustrated that he could not see his father, Absalom burnt Joab’s fields to get his attention. This showed how brutal and amoral Absalom was.

i. It’s hard to think of a greater contrast than that between Absalom and the prodigal son of Jesus’ parable. The prodigal son came back humble and repentant. Absalom came back burning Joab’s fields.

ii. At the same time, sometimes God gets our attention by setting our “barley field” on fire. “He, knowing that we will not come by any other means, sendeth a serious trial – he sets our barley-field on fire, which he has a right to do, seeing our barley-fields are far more his than they are ours.” (Spurgeon)

c. If there is any iniquity in me, let him execute me: This statement reflects Absalom’s sense that he was fully justified in what he did.

3. (33) David receives Absalom. So Joab went to the king and told him. And when he had called for Absalom, he came to the king and bowed himself on his face to the ground before the king. Then the king kissed Absalom.

a. So Joab went to the king and told him: As brutal and amoral as Absalom was, it worked. Burning Joab’s fields got his attention and made Joab intercede on Absalom’s behalf.

b. He came to the king and bowed himself on his face to the ground: Absalom outwardly submits to David, but David’s two-year refusal to reconcile left a legacy of bitterness in Absalom that turned out badly for David, for Absalom, and for Israel.

c. Then the king kissed Absalom: David offered Absalom forgiveness without any repentance or resolution of the wrong. In personal relationships, it is often a sign of love and graciousness to overlook a wrong. Proverbs 10:12 says, Hatred stirs up strife, but love covers all sins. But as king of Israel, this was more than a personal matter with David. He was the “chief judge” of Israel and David excused and overlooked Absalom’s obvious crimes.

i. “He should have kicked him rather; and not have hardened him to further villainy.” (Trapp)

ii. “David’s forgiveness of Absalom was completely inadequate, leading to a further outbreak of sin. God’s forgiveness of a man’s soul is completely adequate, and a great deterrent to continued sin.” (Redpath)

iii. “May God write it on your soul: if the pardon you want is that God should wink at your sin, He will not do it.” (Redpath)

### Sunday School Lesson: 2 Samuel Chapter 13 – The Rape of Tamar and the Killing of Amnon

#### Overview of the Chapter

Setting: David’s royal household

Main Characters:

• Amnon - The name Amnon means “Faithful, Stable.”

  • David’s first-born son, born from his wife Ahinoam the Jezreelitess (2 Samuel 3:2). Being the first-born, Amnon was the crown prince – first in line for the throne of Israel.)
  • As later events will show, he did not love Tamar at all. Amnon lusted after Tamar and called it love. He certainly was not the last person to do this, and lust often masquerades as love.
  • In his lust, Amnon did not allow himself to call Tamar his sister – instead, she was "Absalom’s sister". The power of lust is strong enough to twist the way we see reality.
  • "Please let Tamar my sister come and make a couple of cakes for me": Amnon’s behavior was clearly childish, and David indulged it. Amnon acted like a baby. It is childish to refuse food unless it is served the way we want it.
  • He forced her and lay with her: This was nothing but rape. Tamar did whatever she could to avoid this and all the blame clearly rests on Amnon.
  • The hatred with which he hated her was greater than the love with which he had loved her. Amnon had no real love for Tamar, only lust – and so he immediately felt guilty over his sin. Tamar was simply a reminder of his foolish sin. He wanted every reminder of his sin to be put far away.

• Tamar (David’s daughter, sister to Absalom)

  • This brother and sister — Absalom/Tamar — were the children of David through his wife Maacah, who was the daughter of Talmai, king of Geshur (2 Samuel 3:3).
  • The name Tamar means “Palm Tree,” signifying fruitfulness.
  • "Do not do this disgraceful thing": Tamar easily saw how evil and disgraceful this was. Amnon could not see what was so plainly evident because he was blinded by lust.
  • "Please speak to the king; for he will not withhold me from you": The Law of Moses commanded against any marriage between a half-brother and half-sister (Leviticus 18:11). Tamar probably said this simply as a ploy to get away from Amnon.
  • "This evil of sending me away is worse than the other that you did to me": What Amnon did to Tamar was wrong, but he could still somewhat redeem the situation by paying her bride-price in accordance with Exodus 22:16-17 and Deuteronomy 22:28-29. The payment was meant to compensate for the fact that Tamar was now less likely to be married because she was no longer a virgin.
  • "Put this woman out…bolt the door behind her."
    • Tamar deserved better treatment as an Israelite.
    • Tamar deserved better treatment as a relative.
    • Tamar deserved better treatment as a sister.
    • Tamar deserved better treatment as a princess.

• Absalom (David’s son, brother to Tamar)

  • responsible for Amnon's slaying.
  • The name Absalom means “His Father’s Peace.”

• Jonadab (Amnon’s cousin)

  • an evil adviser to Amnon
  • King David's nephew (2 Sam. 13:32).
  • His wicked advice to Amnon began a disastrous chain of events.
  • A friend who truly was no friend at all; a carnal friend, a spiritual enemy
  • He advised, for the recovery of the body, the ruin of his soul.
  • "Lie down on your bed and pretend to be ill": Jonadab advised Amnon to deceitfully arrange a private meeting with Tamar. He didn’t need to say, “And then force yourself on Tamar,” because in their shared wickedness, Jonadab and Amnon already thought the same wicked thoughts.

• Maacach David's first wife

  • daughter of King Talmai of Geshur

• King David

  • From this and other passages, it appears that David was generally indulgent towards his children. This may be because he felt guilty that in having so many wives (2 Samuel 3:2-5), children, and responsibilities of state, he didn’t take the time to be a true father to his children.
  • He dealt with the guilt by being soft and indulgent with his children.
  • This is often how the iniquity of the fathers is carried on by the children to the third and fourth generations (Exodus 20:5). A child will often model a parent’s sinful behavior and may go further than the sin of the parent.

Major Events:

Amnon becomes obsessed with his half-sister Tamar.

Jonadab gives Amnon deceitful advice.

Amnon deceives Tamar and rapes her.

Tamar is shamed and cast out.

Absalom takes Tamar in but holds a grudge.

David is angry but does not punish Amnon.

Two years later, Absalom avenges Tamar by killing Amnon.

---

Key Lessons and Themes

1. The Danger of Selfish Desire

Amnon’s lust is rooted in selfishness, not love.

He chooses to act on impulse rather than seeking what is right.

Moral Lesson: Desire must be guided by God's standards, not personal gratification.

2. Influence and Peer Pressure

Jonadab encourages Amnon to manipulate Tamar.

Bad counsel leads to disastrous outcomes.

Moral Lesson: Choose your friends and advisors wisely; ungodly influence can distort judgment.

3. The Injustice and Trauma of Sin

Tamar’s dignity is violated; her life is forever changed.

She mourns in sackcloth, symbolizing deep inner pain.

Moral Lesson: Sin often harms the innocent more than the guilty realize.

4. Failure of Justice and Parental Responsibility

David is angered but does not take action against Amnon.

His passivity contributes to Absalom taking justice into his own hands.

Judgment Point: When leaders fail to address wrongdoing, others may seek their own justice.

5. Bitterness and Revenge

Absalom harbors resentment for two years before striking.

His act of vengeance leads to further division and bloodshed.

Forgiveness Point: Bitterness breeds more sin; true healing requires confronting injustice and seeking God's justice rather than personal revenge.

6. The Ripple Effects of Sin

The rape of Tamar leads to the murder of Amnon.

David’s family begins to fracture—this event contributes to future rebellion.

Consequences Point: Sin rarely ends with one act; it spreads and multiplies when unchecked.

7. God’s Justice vs. Human Judgment

Though David does not punish Amnon, justice still comes through tragic means.

This reveals the limitations of human leadership without God’s guidance.

Judgment Point: God's justice is perfect and will ultimately prevail, even when humans fail.

8. Compassion for the Victimized

Tamar’s suffering is real and long-lasting; her voice and pain must not be ignored.

The story invites us to protect the vulnerable and stand for the oppressed.

Moral & Forgiveness Point: While we may not be able to undo harm, we can offer support, dignity, and restoration to victims.

Application Questions for Discussion What can we learn from Amnon's choices about controlling our desires?

How can we guard ourselves against bad advice or peer pressure?

What should we do when we see injustice around us?

How can we avoid letting anger turn into vengeance like Absalom did?

How can we respond in love and support when someone has been hurt or violated?

Closing Thought: This chapter is deeply painful but important. It teaches that unchecked sin, selfishness, and silence in the face of evil can destroy families and lives. As followers of Christ, we are called to seek righteousness, extend compassion, speak truth, and pursue justice.

Sunday School Lesson: Samuel Confronting King David Over His Sin with Bathsheba

Lesson Overview Scripture Reference: 2 Samuel 12:1-14

Main Theme: God’s justice and mercy; the consequences of sin; repentance and restoration.

1. Introduction to the Story Context: David's sin with Bathsheba (2 Samuel 11).

David commits adultery with Bathsheba.

He arranges the death of her husband, Uriah.

Bathsheba becomes pregnant.

Setting the Scene: God sends the prophet Nathan to confront David.

2. Nathan’s Approach Nathan Tells a Parable (2 Samuel 12:1-7):

A rich man with many sheep takes the only lamb of a poor man.

David’s anger at the injustice leads to his own conviction.

Nathan declares, "You are the man!"

Lesson Takeaway: Sin often blinds us to our own faults. God uses His Word to bring us to awareness.

3. Confrontation and Accountability Nathan’s Reproof (2 Samuel 12:7-9):

God reminds David of His blessings: delivered from Saul, made king, and given Saul’s house.

David’s sin was not just against Bathsheba and Uriah, but against God.

The severity of David’s sin: He violated God's law and led others into sin.

Lesson Takeaway: Sin is never just a personal matter; it affects our relationship with God and others.

4. Consequences of David’s Sin Personal and National Consequences (2 Samuel 12:10-14):

David’s household will experience conflict (David’s children will turn against him):

• 3rd son Absalom will lead a revolt against an old King David (killed by Joab, see 1 Chronicles 3:1-2)

• 4th son Adonijah (2 Samuel 3:4) attempted to usurp the throne during the life of David (1 Kings 1:11ff). Solomon had him executed after being warned to remember his place in the line of succession per King David’s instruction regarding the crown. (1 Kings 1:32–35)

The child born to Bathsheba will die.

David's actions have a lasting impact on the nation.

Lesson Takeaway: Sin has consequences, and sometimes those consequences extend beyond the individual.

5. David’s Repentance David’s Confession (2 Samuel 12:13):

David acknowledges his sin: “I have sinned against the Lord.”

Nathan assures David that God has forgiven him.

Lesson Takeaway: True repentance involves acknowledging our sin, taking responsibility, and turning back to God.

6. God’s Mercy and Forgiveness God’s Response (2 Samuel 12:13-14):

David will not die because of his sin, but the child will.

God forgives David, but the consequences remain.

Lesson Takeaway: God’s mercy is greater than our sin, but there are still natural consequences for our actions.

7. Application for Our Lives Reflect on Our Own Sin:

What areas in our lives are we hiding from God? Are we ready to face our mistakes and repent?

The Power of Repentance:

God is always ready to forgive, but true repentance means changing our ways and seeking His help.

The Call to Accountability:

Do we have people in our lives who can lovingly call us out when we are wrong? Are we willing to listen?

8. Key Takeaways Sin’s Consequences Are Real: No matter how small or hidden, sin has far-reaching effects.

God Confronts Us Out of Love: Like Nathan, God will speak truth to us, even when it’s hard to hear.

Repentance Leads to Restoration: When we confess our sins, God is faithful to forgive and restore us.

God’s Mercy and Justice: While God is just, He is also merciful, offering forgiveness even when we deserve punishment.

9. Closing Prayer Pray for the strength to recognize and repent of sin in our lives, and for the grace to walk in God’s forgiveness.

Sunday School Lesson: The Story of King David and Bathsheba Theme: The Consequences of Sin and God's Mercy

Key Scripture: 2 Samuel 11-12

Introduction (5 minutes)

Briefly introduce King David as a man after God's own heart, a great king, but also a flawed human being.

Explain that today's lesson will focus on a significant event in David's life that teaches us important lessons about sin, repentance, and God's forgiveness.

Lesson Outline

I. David's Temptation and Sin (2 Samuel 11:1-5)

A. David's Idleness Leads to Temptation (2 Samuel 11:1-2)

Talking Point: While his army was at war, David remained in Jerusalem, leading to a dangerous period of inactivity. This highlights how idleness can open doors to temptation.

B. The Sight of Bathsheba (2 Samuel 11:2-3)

Talking Point: David saw Bathsheba bathing and was captivated by her beauty. This shows how external stimuli can trigger lust if not controlled.

C. David Inquires About Bathsheba (2 Samuel 11:3)

Talking Point: Despite knowing she was married, David actively sought more information about her, moving from observation to pursuit.

D. David Takes Bathsheba (2 Samuel 11:4-5)

Talking Point: David sent for Bathsheba and lay with her, resulting in her pregnancy. This was a clear act of adultery, abusing his power as king.

II. David's Attempt to Cover Up His Sin (2 Samuel 11:6-27)

A. Bringing Uriah Home (2 Samuel 11:6-9)

Talking Point: David tried to trick Uriah into going home to his wife, hoping to make it appear that Uriah was the father of Bathsheba's child.

B. Uriah's Loyalty and Integrity (2 Samuel 11:9-13)

Talking Point: Uriah, a man of great integrity, refused to enjoy comforts while his fellow soldiers were on the battlefield. His righteousness contrasts sharply with David's sin.

C. David's Deceptive Letter (2 Samuel 11:14-17)

Talking Point: David escalated his sin by sending a letter with Uriah, instructing Joab to place Uriah in the thick of battle to ensure his death. This act of pre-meditated murder was a dark stain on David's character.

D. Uriah's Death and Bathsheba's Mourning (2 Samuel 11:17-27)

Talking Point: Uriah was killed, and Bathsheba mourned his death. David then took Bathsheba as his wife, believing his secret was safe.

III. Nathan's Confrontation and David's Repentance (2 Samuel 12:1-15)

A. God Sends Nathan to David (2 Samuel 12:1)

Talking Point: God, who sees everything, did not allow David's sin to go unaddressed. He sent the prophet Nathan to confront David.

B. Nathan's Parable of the Rich Man and the Poor Man's Lamb (2 Samuel 12:1-4)

Talking Point: Nathan used a relatable story to help David see the injustice of his actions without initially revealing the direct accusation.

C. David's Righteous Indignation (2 Samuel 12:5-6)

Talking Point: David's anger at the rich man in the parable demonstrates his capacity for justice, highlighting the irony of his own grave sin.

D. Nathan's Direct Accusation (2 Samuel 12:7-9)

Talking Point: Nathan boldly declared, "You are the man!" exposing David's sin and reminding him of God's blessings and David's ingratitude.

E. Consequences Announced (2 Samuel 12:10-12)

Talking Point: Nathan prophesied the severe consequences of David's sin: trouble within his own household, public humiliation, and the death of the child born from the affair.

F. David's Confession (2 Samuel 12:13a)

Talking Point: David immediately confessed, "I have sinned against the Lord." This humble admission is a crucial turning point, showing genuine repentance.

G. God's Forgiveness and Continued Consequences (2 Samuel 12:13b-15)

Talking Point: While God forgave David's sin, the announced consequences, including the death of the child, would still come to pass. This teaches us that while God forgives, our actions often have natural consequences.

IV. The Consequences and God's Mercy (2 Samuel 12:15-25)

A. The Child's Illness and Death (2 Samuel 12:15-18)

Talking Point: The child became ill and died, fulfilling Nathan's prophecy. David's intense mourning shows his pain and understanding of the consequence.

B. David's Acceptance and Worship (2 Samuel 12:19-20)

Talking Point: After the child's death, David's response was to worship God, demonstrating his faith and acceptance of God's will, even in sorrow.

C. God's Continued Blessing (2 Samuel 12:24-25)

Talking Point: Despite his sin, God showed mercy to David and Bathsheba by blessing them with another son, Solomon, through whom the Messiah would eventually come. This highlights God's grace and redemptive power.

Conclusion and Application (5-10 minutes)

Review Key Takeaways:

Sin has serious consequences, even for those who are close to God.

Idleness and unchallenged temptation can lead to grave sin.

Trying to cover up sin only makes it worse.

God sees everything and will bring hidden sins to light.

Genuine confession and repentance lead to God's forgiveness.

Even when forgiven, there can still be natural consequences to our actions.

God's mercy and grace are abundant, even in the face of our failures.

Discussion Questions:

What can we learn from David's mistakes to avoid similar pitfalls in our own lives?

Why is it important to confess our sins to God immediately?

How does this story show us both God's justice and His mercy?

Prayer: Lead a prayer acknowledging God's holiness, confessing our own tendency to sin, and thanking Him for His forgiveness and grace.

Psalm 84:2 -- My soul longed and even yearned for the courts of the Lord; my heart and flesh sing for joy to the living God.

David's ability to find joy in a decidedly un-joyous circumstance is noteworthy. He is aware that his present situation is not forever. With firm conviction, he looks forward to an eternity with God. He believed that his pain/suffering would be replaced by the joy he would know in "the courts of the Lord."

Septuagint - the pre-Christian Greek translation of the Old Testament books of the Law. This is where we first find references to "Psalms" and "Psalter" and to stringed instruments and songs to accompany them. Our English word "psalm" comes from the Septuagint translation of the Hebrew word "mizmor," a word meaning 'melody of praise'.

Genesis 15 makes reference to the Lord as Abraham's king/sovereign. Dt. 33:29 - "He is your shield and helper..."; 2 Samuel 22:3 - "...my shield and the horn of my salvation"; Psalm 7:10 - "My shield in God Most High..."; Psalm 84:9 - "Look on our shield, O God"

At the time Psalm 84 was written, David son of Jessie had been anointed king, but not yet recognized as king over all Israel. In fact, Saul pursued David, intent on killing him. David was no longer the king's right-hand man. Though wedded to Saul's daughter, Michal, David is hiding in caves from Saul's men, who scoured the countryside for him.

Psalm 84:3 - Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young - a place near your altar, Lord Almighty, my King and my God.

David yearns to once more be favored with attendance on the Lord's altar. This refers both to the altar of sacrifice and the altar of incense, both of which typify Christ (see Hebrews 13:10: this 'altar' David speaks of foreshadows the coming of the Christ). Remember, the Old Testament is the New Testament concealed; the New Testament is the Old Testament revealed. St. Augustine is often cited as the source for the famous quote. However, its true origin is the Bible itself (see Luke 24:44 - this is what I told you while I was still with you. Everything must be fulfilled that is written about me in the Law of Moses, the Prophets, and the Psalms.)

Psalm 84:4 - Blessed are those who dwell in your house; they are ever praising you. Selah (pronounced suh-LAH, occurs 39 times in the Psalms. Selah was a girl's name of Hebrew origin meaning "praise, pause". It is used 74 times in the Hebrew Bible, the canonical collection of Hebrew scriptures that includes the Torah, the Nev'im (knee-vee-IM), and the Ketuvim (keh-TUH-vim). To be sure, the precise origin and meaning of the Selah is debated by biblical scholars. It may mean "to exalt, to praise" or -- when seen in scripture -- it may be an instruction to stop, listen, and meditate upon the scriptures.

The various mizmorim were sometimes songs, sometimes poems, sometimes prayers. Those that were prayers specifically were called tephillot (TEF-let). For instance, Psalms 72 is a tephillot - the prayers of David, son of Jesse.

The Psalms are a collection of collections. They were gathered over a span of centuries and likely were put into their final form by post-exillic priests or other temple personnel (recall the Babylonian conquest of Judah).

The Hebrew Bible (Torah, Nev'im, and Ketuvim) became our modern day Old Testament. Except for a few passages in Aramaic, appearing mainly in the apocalyptic book of Daniel, these scriptures were written originally in Hebrew during the period from 1200 to 100 BCE. Note that BCE stands for Before Common Era. The designation BCE came into use by biblical scholars in the early 1700s AD.

So then, when did the Psalter begin to be referred to as the "Book of Psalms"? See Luke 20:42 and Acts 1:20.

Our modern Psalms are divided into five books:

• Book I (chapters 1-42)
• Book II (chapters 43-72)
• Book III (chapters 73-89)
• Book IV (chapters 90-106)
• Book V (chapters 107-150)

Books I and II were probably pre-exilic. Why this division of the Psalms into five books? Perhaps in imitation of the five books of the Law written by Moses.