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.