2 Samuel 13:1–33

God has restored David's soul, cleansed his conscience and humbled his heart. Even so, the ways God governs him must still run their course. What Nathan had foretold must all come true, without fail: "The sword shall never depart from your house… I will raise up evil against you out of your own house… I will do this thing before all Israel and before the sun." David will go through this necessary discipline with a broken heart.

The mockery in their names sums the whole thing up and announces it to everyone: Amnon, the "faithful one," breaking all faith; Absalom, the "father of peace," the murderer of his brother! What different hopes there were when those names were given long ago!

Amnon was guilty of the cruel rape of Tamar. That proved his claim to love her completely false, for he turned against her with vicious hatred. This is what often happens when infatuation drives a man. He knew he had done evil, and the one he had wronged is the one who becomes the object of his worst hatred. From then on, every time he saw her, his conscience would burn.

The incident recorded in this chapter is loathsome. It was infamy in Israel. God's Word tells it because it is "the truth." It shows man as he is, in all his ugliness, so that we may hate his corruption. Two of David's sons, Amnon and Absalom, did these terrible acts of immorality and violence. Both were far from God, the one as much as the other.

Absalom was Tamar's brother, but we hear nothing about him until now. He appears at once as the crafty, strong-willed man whose heart and eye were full only of his own schemes. Amnon's wrong against his sister had lit a deadly fire in Absalom's heart, and two full years had no power to put it out. His crafty soul had to find the most satisfying way to pour out his rage on its victim. The fire burns as if it had been lit only yesterday, and his cunning finds a sure channel for it. It is all of Satan. The cunning of the serpent serves the fury of the lion, and Absalom plans the sheep-shearing feast so that he can shed Amnon's blood.

What David had done to Bathsheba, Uriah's wife, his eldest son Amnon now does to Tamar, David's fair daughter. Sad, sad record… But did David realize that he himself had set the wicked example before his eldest son — the very sin that now angered and humiliated him?

But who can tell when the effect of one sin ceases?… Sin is alive and breeds, full of the seeds of a bitter harvest. Blessed be God that He has provided a remedy for sin!

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence and it is now carried out. The evil which he had nourished in his heart, the passion which he had fed, now breaks out in his own family. His oldest sons and Tamar, a daughter of David, half sister to Amnon, are the chief actors in the first tragedy... Brought up among scenes of loose living, as it must have been in David's household of many wives, the lust of the flesh gets the upper hand.

God restored David's soul, cleansed his conscience and humbled his heart. Even so, the ways of God's government toward him must still run their course.

David did not have to wait long. The sad results of his sin, under God's government, began to show in his own family. His son Amnon was so drawn by the beauty of his half sister Tamar that he made himself sick dwelling on thoughts of her, though he knew well that his lust was wrong.

The fence around what he wanted was low enough to jump, and that may have encouraged him. A rule broken through has a charm of its own — "the fleeting pleasures of sin": "Stolen water is sweet, and bread eaten in secret is pleasant. But he does not know that the dead are there, that her guests are in the depths of Sheol."

With David himself the outbreak of lust, permitted in clear violation of the law of God, had led to murder... The repayment now follows. Drop a stone into calm water and the ring spreads wider but grows lower. So the lust and the murder are now on different sides, yet both inside the appointed circle of his own house. Two of his sons are in turn the injured and the injurer, and David feels the pain on each side... The mockery of their names gives meaning to the whole, and proclaims it to all: Amnon, the "faithful," breaking all faith; Absalom, the "father of peace," the slaughterer of his brother!

Sin gathers its arguments at will, and refuses whatever does not serve its purpose. Sin is the height of unreason, yet it finds its reason in what the will wants... Amnon only saw that his father had sinned and had not suffered for it. He could not know that his own vices would be the whip that punished his father's sins.

These terrible acts of immorality and violence are the doings of two of David's sons, Amnon and Absalom, who are far from God, the one as much as the other. A friend named Jonadab, who is a cousin and a counselor, is there on the scene urging Amnon onward in his muddy path; this same man later knows of Absalom's plot but does nothing to oppose it.

Amnon was guilty of the cruel rape of Tamar. That proved his claimed love for her utterly false, because he turned against her with vicious hatred. This often happens when infatuation takes over. He knew he had done evil, and the one he had wronged becomes the object of his worst hatred.

Son of Shimeah and nephew of David: he subtly led his cousin Amnon into sin.

Son of Jesse and brother of David. 1 Samuel 16:9; 1 Samuel 17:13. Called SHIMEAH in 2 Samuel 13:3; and SHIMMA in 1 Chronicles 2:13.

When his friend Jonadab asked what was making him ill, Amnon told him about his lustful thoughts. Jonadab had no sense of moral decency. He was crafty enough to suggest a dishonest way for Amnon to get his sister alone in his bedroom and force her. Amnon foolishly followed his advice, without thinking about what would probably follow. The deceit he used reminds us of the deceit of David in trying to cover his own sin.

Amnon, too, has his "subtle" adviser, Jonadab — a man with a beautiful name, "Jehovah freely gives," and a satanic spirit. Here names everywhere contradict the facts. David's own godliness, sadly stained by the flesh, seems to have worked to destroy godliness in others.

Amnon means "faithful." That is what he should have been, but he is the very opposite.

Jonadab is a friend, a cousin and a counselor. He is there on the scene, pushing Amnon further along his filthy path (vv. 4-5). Later this same man knows about Absalom's plot, and does nothing to stop it (v. 32).

Jonadab showed no sign of regret that he had influenced Amnon. He showed little sorrow at losing a man who was his friend. He seems to have known about Absalom's plan, so why did he not warn his friend Amnon?

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence and it is now carried out. The evil which he had nourished in his heart, the passion which he had fed now breaks out in his own family.

Amnon would only see that his father had sinned and had not suffered for it. He could not know that his own vices were to be the whip that punished his father's sins. Those who reject God's wisdom must be blind in this way, and that blindness excuses no one.

What this chapter records is disgusting. It was an outrage in Israel (vv. 12-13). God's Word tells it because it is "the truth." It shows man as he really is, in all his ugliness, so that we may hate his corruption.

Select only decided Christians to be your friends. Be sure your companions are strongly on the Lord's side. A man is known by the company he keeps. Stay clear of people with loose opinions and lax morals. Your companions will influence you either for good or for evil.

David's soul is restored, his conscience is purified, and his heart is humbled. Despite this, the ways of God's government toward him must run their course. What Nathan had foretold must all be fulfilled without fail: "the sword shall never depart from your house … I will raise up evil against you out of your own house … I will do this thing before all Israel and before the sun." David will go through this necessary discipline with a broken heart.

No doubt his father's sin worked on a man like Amnon, and worked without the check that his father's repentance might have put on it. Sin gathers its arguments at will, and refuses whatever does not serve its purpose. The natural man has no ability to weigh spiritual things, such as faith or repentance. Amnon would only see that his father had sinned and had not suffered. He could not know that his own vices were to be the scourge upon his father's sins. All this had worked together to make Amnon the coarse, sensual, cruel despot that he was — a figure that might well terrify the father of such a son, a father who had done so much to make him what he was.

When his friend Jonadab asked why he was unwell, Amnon confided in him about his lustful thoughts. Jonadab had no sense of moral decency. He was crafty enough to suggest a deceitful way for Amnon to get his sister alone in his bedroom and force her. Amnon foolishly followed his advice, without thinking of the likely consequences. The deceit he used reminds us of the deceit of David in trying to cover his own sin.

The incident recorded in this chapter is disgusting. God's Word relates it because it is "the truth" and shows man as he is in all his ugliness, so that we may hate his corruption. A friend named Jonadab, a cousin and a counselor, is there on the scene, urging Amnon on down his filthy path (vv. 4-5). This same man later knows of Absalom's plot and does nothing to oppose it (v. 32).

Amnon, too, has his "crafty" adviser, Jonadab, with his beautiful name, "Jehovah freely gives," and his satanic spirit. Here the names stand against the facts everywhere. The godliness in David, stained, sadly, by the flesh, seems to have worked toward the loss of godliness in others.

How short-lived and empty are the pleasures of sin! Your lips have barely touched the rim of the cup, and already you are tasting unbearable bitterness. "Then Amnon hated [Tamar] with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her" (v. 15). At once he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

We are children of God, sons and heirs of glory. God has given us all the wealth of heaven, and blessing that it will take us all eternity to explore. Is it not possible, even so, that something is sapping the root of our spiritual health and making us lean?

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence, and it is now carried out. The evil which he had nourished in his heart, the passion which he had fed, now breaks out in his own family. His oldest sons and Tamar — a daughter of David and half sister to Amnon — are the chief actors in this first tragedy. Amnon means "faithful." That is what he should have been, but he is the very opposite. He was raised among scenes of loose living, as life in David's household of wives must have been. So the lust of the flesh gets the upper hand, and he commits the terrible deed — an outright breaking of the law (Lev. 20:17).

Amnon, too, has his "crafty" adviser, Jonadab — a man with a beautiful name, "the Lord freely gives," and a satanic spirit. Here the names everywhere contradict the facts. David had piety, stained, sadly, by the flesh, and it seems to have led to a loss of piety in others.

When a friend of his, Jonadab, asked about the cause of his illness, he confided in him about his lustful thoughts. Jonadab had no sense of moral decency. He was crafty enough to suggest a deceitful way for Amnon to get his sister alone into his bedroom and force her. Amnon foolishly followed his advice, not thinking of the probable consequences. The deceit he used reminds us of the deceit of David in trying to cover his own sin.

A friend named Jonadab, a cousin and a counselor, is there on the scene urging Amnon onward in his filthy path (vv. 4–5). This same man later knows of Absalom's plot but does nothing to oppose it (v. 32).

No one can doubt it: his father's sin worked on a man like Amnon, and his father's repentance put no check on it. Sin gathers its arguments as it pleases, and refuses whatever does not serve its purpose... Amnon would only see that his father had sinned and had not suffered. He could not know that his own vices would be the punishment on his father's sins.

Here in 2 Samuel 13 everything turns against David — his good intentions, and his wish for harmony among his children. Without knowing it he acts in a way contrary to what he should have done. So it is David in verse 7 who sends Tamar to Amnon's house... All this probably does not show a very clear spiritual judgment.

How short-lived and empty are the pleasures of sin! Your lips have hardly touched the rim of the cup, and already you taste unbearable bitterness! "Then Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her" (v. 15). At once he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

When a friend of his, Jonadab, asked about the cause of his illness, he confided in him about his lustful thoughts. Jonadab had no sense of moral decency. He was so crafty that he suggested a deceitful way for Amnon to get his sister alone into his bedroom and force her. Amnon foolishly followed his advice, not thinking of the probable consequences. The deceit he used reminds us of the deceit of David in trying to cover his own sin.

David did not have to wait long to see the sad governmental results of his sin begin to show in his own family. His son Amnon was so attracted by the beauty of his half sister Tamar that he became sick as he dwelt on thoughts of her. Yet he knew well that his lust was improper.

Amnon, too, has his "subtle" adviser, Jonadab, with his beautiful name, "Jehovah freely gives," and his satanic spirit. All through this story the names contradict the facts. David's own piety, sadly stained by the flesh, seems to have worked toward the loss of piety in others.

A friend named Jonadab, a cousin and a counselor, is there on the scene, pushing Amnon further down his filthy path (vv. 4-5). This same man later knows of Absalom's plot, but does nothing to stop it (v. 32).

Here in 2 Samuel 13 all David's good intentions and his desires for harmony among his children turn against him. Without realising it he acts in a way contrary to what he should have done. So it is David in verse 7 who sends Tamar to Amnon's house. Later, when Absalom's plans for murder have ripened, David at first tries to resist. He thinks that evil might come of it if he gives in to what his son asks. But in the end he gives in, and sends his other sons along to protect Amnon. All this probably does not show a very clear spiritual judgment.

He was the firstborn of a ruler with absolute power. That had no doubt helped to feed in him the growth of an unrestrained will. He also grew up in a household with many wives, and such a home loosens family ties. It could only encourage the wandering inclinations of a self-indulgent temper. The fence around the object of his pursuit might even encourage him, since it was not so high that it could not be jumped. A rule broken through has its own charm — "the fleeting pleasures of sin": "Stolen water is sweet, and bread eaten in secret is pleasant. But he does not know that the dead are there, that her guests are in the depths of Sheol."

God's Word relates it because it is "the truth." It shows man as he is in all his ugliness, so that we may hate his corruption… How short-lived and empty are the pleasures of sin! Your lips are barely wet at the rim of the cup, and already you are tasting unbearable bitterness!

Here in 2 Samuel 13 all David's good intentions and his desires for harmony among his children turn against him. Without knowing it, he acts in a way contrary to what he should have done. So it is David in verse 7 who sends Tamar to Amnon's house. Later, when Absalom's plans for murder have ripened, David at first tries to resist. He thinks that if he gives in to his son's ask, evil might follow. But in the end he gives in, and sends his other sons along to protect Amnon. All this probably does not show a very clear spiritual judgment.

When a friend of his, Jonadab, asked about the cause of his illness, he confided in him about his lustful thoughts. Jonadab had no sense of moral decency. He was crafty enough to suggest a deceitful way for Amnon to get his sister alone into his bedroom and force her. Amnon foolishly followed his advice, not thinking of the probable consequences. The deceit he used reminds us of David's deceit in trying to cover his own sin.

Amnon, too, has his "subtle" adviser, Jonadab, whose beautiful name means "Jehovah freely gives," and whose spirit is satanic. Everywhere here names stand in opposition to things.

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence, and it is now carried out. The evil he had nourished in his heart, the passion he had fed, now breaks out in his own family. Amnon means "faithful." That is what he should have been, but he is the very opposite. He was brought up among scenes of license, as it must have been in David's household. So the lust of the flesh gets the upper hand, and he commits the awful deed — a direct breaking of the law (Lev. 20:17).

Tamar flees across this scene to her refuge in her brother's house. Ashes are on her head and her robe of many colours is torn — a childlike figure of wronged innocence. A king's court is no refuge, no safeguard. The king may be angry, but it does no good: has he not himself brought in this shadow of wrong never put right, which now pursues him? Did he not work the first dishonour to his home, and dig through its wall with his own hands?

The incident recorded in this chapter is loathsome. It was an outrage in Israel (vv. 12-13). God's Word relates it because it is "the truth," and it shows man as he is in all his ugliness so that we may hate his corruption. These terrible acts of immorality and violence are the work of two of David's sons, Amnon and Absalom, who are both far from God. A friend named Jonadab, a cousin and a counsellor, is there on the scene urging Amnon onward in his filthy path (vv. 4-5). This same man later knows of Absalom's plot but does nothing to oppose it (v. 32).

When a believer falls by giving in to his own self-will, his soul — even though it is restored — loses a certain spiritual sharpness. Suppose he has come to despise fellowship with the Lord, or to think little of it. Then it takes him some time to recover the spiritual understanding that goes with that fellowship. It is as though the fall had brought with it a halt in spiritual growth.

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence, and it is now carried out. The evil he had nourished in his heart, the passion he had fed, now breaks out in his own family... Amnon means "faithful." That is what he should have been, but he is the very opposite. He grew up surrounded by loose living, as he must have done in David's household. There the lust of the flesh gets the upper hand, and he commits the awful deed — a clear breaking of the law (Lev. 20:17).

He was the first-born of a king with absolute power, and this had no doubt helped to feed in him the growth of unchecked self-will. At the same time a household of many wives loosened family ties, and could only encourage the wandering appetites of a self-indulgent nature. The very fence around what he was chasing may have encouraged him, since that fence was low enough to jump. A rule broken through has its own attraction: "the fleeting pleasures of sin." "Stolen water is sweet, and bread eaten in secret is pleasant. But he does not know that the dead are there, that her guests are in the depths of Sheol."

A friend named Jonadab, a cousin and a counsellor, is there on the scene urging Amnon onward in his filthy path (vv. 4-5). Later this same man knows of Absalom's plot, but does nothing to oppose it (v. 32).

Jonadab had no sense of moral decency. He was so crafty that he suggested a deceitful way for Amnon to get his sister alone into his bedroom and force her. Amnon foolishly followed his advice, not thinking of the likely consequences. The deceit he used reminds us of David's deceit in trying to cover his own sin.

Here in 2 Samuel 13 all David's good intentions and his desires for harmony among his children turn against him. Without knowing it, he acts in a way contrary to what he should have done. So it is David in verse 7 who sends Tamar to Amnon's house. Later, when Absalom's plans for murder have ripened, David at first tries to resist. He thinks that if he agrees to what his son asks, evil might follow. But he gives in at last, and sends his other sons along to protect Amnon. All this probably does not show a very clear spiritual judgment.

Amnon was guilty of the cruel rape of Tamar. His claimed love for her proved completely false, for he turned against her with vicious hatred. This is what will often happen when infatuation leads someone. He knew he had done evil, and the one he had wronged becomes the object of his worst hatred. From then on, every time he saw her, his conscience would burn.

The incident recorded in this chapter is disgusting. It was outrageous in Israel (vv. 12-13). God's Word relates it because it is "the truth" and shows man as he is in all his ugliness, so that we may hate his corruption. These terrible acts of immorality and violence are done by two of David's sons, Amnon and Absalom, who are both far from God. A friend named Jonadab, a cousin and a counsellor, is there on the scene urging Amnon on in his filthy path (vv. 4-5); this same man later knows of Absalom's plot and does nothing to stop it (v. 32).

Jonadab had no sense of moral decency. He was crafty enough to suggest a deceitful way for Amnon to get his sister alone into his bedroom and force her. Amnon foolishly followed his advice, not thinking of the likely consequences. The deceit he used reminds us of the deceit of David in trying to cover his own sin.

The fence around the thing he wanted was not so high that it could not be jumped. It may even have encouraged him. A prohibition broken through has its own charm: "the pleasures of sin for a season"; "Stolen water is sweet, and bread eaten in secret is pleasant. But he does not know that the dead are there, that her guests are in the depths of Sheol."

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence, and it is now carried out. The evil David had nourished in his heart, the passion he had fed, now breaks out in his own family... Amnon means "faithful." That is what he should have been, but he is the very opposite. He was brought up among scenes of loose living, as it must have been in David's household of many wives. So the lust of the flesh gets the upper hand, and he commits the terrible deed — a clear breaking of the law (Lev. 20:17).

The sin of Amnon and the sorrows of Tamar had their purpose. God's grace could well have used them to keep poor David in fresh memory of his own sin and sorrow. It was a voice "in his own house" that must have spoken like thunder to him. Blood and uncleanness were staining his own children under his own eye.

How short-lived and empty are the pleasures of sin! Your lips have barely touched the rim of the cup and already you are tasting unbearable bitterness! "Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her" (v. 15). Straight away he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

David's soul is restored, his conscience is purified, and his heart is humbled. Even so, the ways of God's government toward him must run their course. Nathan had foretold this: "The sword shall never depart from your house … I will raise up evil against you out of your own house … I will do this thing before all Israel and before the sun." All of it must be fulfilled. David will go through this necessary discipline with a broken heart.

A friend of his, Jonadab, asked why he was unwell, and Amnon told him about his lustful thoughts. Jonadab had no sense of moral decency. He was crafty enough to suggest a deceitful way for Amnon to get his sister alone into his bedroom and force her. Amnon foolishly followed his advice, not thinking of the probable consequences. The deceit he used reminds us of the deceit of David in trying to cover his own sin.

Amnon means "faithful." That is what he should have been, but he is the very opposite. He was brought up surrounded by loose living, as he must have been in David's harem. So the lust of the flesh gets the upper hand, and the awful deed is done — a plain breaking of the law (Leviticus 20:17).

In 2 Samuel 13 all David's good intentions turn against him. So does his desire for harmony among his children. Without knowing it, he acts in a way opposite to what he should have done. It is David, in verse 7, who sends Tamar to Amnon's house. … All this probably does not show a very clear spiritual judgment.

A king's court is no refuge, no safeguard. The king may be angry, but it does no good. Has he not himself brought in this shadow of wrong never put right, which now pursues him? Did he not do the first dishonour to his own home, and dig through its wall with his own hands?

How short-lived and empty are the pleasures of sin! Your lips have barely touched the cup, and already you taste unbearable bitterness! "Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her" (v. 15). Straight away he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

The slippery path of sin is always walked with quickening steps. The first sin tends to weaken in the soul the authority and power of what alone can keep us from committing still greater sins. That is the Word of God, together with the sense of His presence, which gives the Word all its practical power over us.

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence, and it is now carried out. The evil which he had nourished in his heart, the passion which he had fed, now breaks out in his own family... Amnon means "faithful." He should have been that, but he is the very opposite. He was brought up surrounded by scenes of license, as it must have been in David's harem. So the lust of the flesh gets the upper hand, and he commits the terrible deed — a plain breaking of the law (Lev. 20:17).

The incident recorded in this chapter is loathsome. It was an outrageous thing in Israel (vv. 12-13). God's Word relates it because it is "the truth," and it shows man as he is in all his ugliness, so that we may hate his corruption. Two of David's sons do these terrible acts of immorality and violence: Amnon and Absalom. Both are far from God, the one as much as the other.

There is no doubt that his father's sin influenced a man like Amnon, and it worked on him with no check from his father's repentance... Amnon would only see that his father had sinned and had not suffered for it. He could not know that his own vices were to be the whip laid on his father's sins. Those who reject divine wisdom must be blind, and that blindness excuses no one. All this had worked together to make Amnon the coarse, sensual, cruel despot that he was.

Amnon, too, has his "subtle" adviser, Jonadab. His name is beautiful — "Jehovah freely gives" — but his spirit is satanic. Here the names are the opposite of the things themselves.

How short-lived and empty are the pleasures of sin! Your lips have barely touched the rim of the cup, and already you taste unbearable bitterness! "Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her" (v. 15). At once he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

David heard of it too and was very angry, but he made no attempt to deal with his son. We do not read a word that he even rebuked him.

David's excessive tenderness only paved the way for Absalom's open rebellion. Terrible warning! Deal tenderly with evil, and it will certainly come to a head and crush you in the end. On the other hand, meet evil in the name of the Lord, and your victory is sure. Do not play with the serpent, but crush it under your foot at once. Plain, unflinching decision is, after all, the safest and happiest path. It may be hard at first, but the end is peaceful.

"Behold, I will raise up evil against you out of your own house." This was Jehovah's sentence, and it is now carried out. The evil he had nourished in his heart, the passion he had fed, now breaks out in his own family. Amnon means "faithful." That is what he should have been, but he is the very opposite. He grew up among scenes of license, as he must have done in David's house of many wives. So the lust of the flesh gets the upper hand, and he commits the awful deed — a clear breach of the law (Lev. 20:17).

The incident recorded in this chapter is loathsome. It was infamy in Israel (vv. 12-13). God's Word relates it because it is "the truth," and it shows man as he is in all his ugliness, so that we may hate his corruption.

Tamar pleaded with him not to force her. She warned him that this would bring disgrace on his own head, and would cover with shame the one he thought he loved. Still he went through with his evil intentions. This too reminds us of David's virtually forcing Bathsheba, for he brought her to his own house, and since he was king she no doubt thought she could not resist him.

The fence around the thing he wanted was low enough to jump, and that may itself have encouraged him. A prohibition broken through has its own charm: "the fleeting pleasures of sin." "Stolen water is sweet, and bread eaten in secret is pleasant. But he does not know that the dead are there, that her guests are in the depths of Sheol."

Amnon would only see that his father had sinned and had not suffered. He could not know that his own vices were to be the whip upon his father's sins.

How short-lived and empty are the pleasures of sin! Your lips have only touched the rim of the cup, and already you are tasting unbearable bitterness. "Then Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her" (v. 15). At once he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

This truth found clear confirmation among his own brothers, especially those two who did sin and folly in Israel. They came to an end that was both violent and disgraceful to themselves, and full of anguish to his father and theirs.

The incident recorded in this chapter is loathsome. It was infamy in Israel (vv. 12-13). God's Word relates it because it is "the truth" and depicts man as he is in all his ugliness so that we may abhor his corruption.

Amnon means "faithful." That is what he should have been, but he is the very opposite. He was brought up in the middle of scenes of loose living, as it must have been in David's harem. The lust of the flesh gets the upper hand, and he commits the awful deed — a clear breaking of the law (Lev. 20:17).

Tamar pleaded earnestly with him not to force her. She warned him that this would bring disgrace upon his own head, and would also cover with shame the one he thought he loved. Still he went through with his evil intentions. This reminds us too of how David in effect forced Bathsheba. He brought her to his own house, and since he was king she no doubt thought she could not resist him.

Sin gathers its arguments at will, and refuses whatever does not serve its purpose… Amnon would only see that his father had sinned, and had not suffered. He could not know that his own vices were to be the scourge upon his father's sins.

A king's court is no refuge, no safeguard. The king may be angry, but it does no good: has he not himself brought in this shadow of unpunished wrong that now pursues him? Did he not do the first dishonour to his home, and dig through its wall with his own hands?

How short-lived and empty are the pleasures of sin! The lips have barely touched the rim of the cup and already one is tasting unbearable bitterness! "Then Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her" (v. 15). At once he despises this poor unwilling victim of his shameful act. He judges everything except himself.

What this chapter records is disgusting. It was infamy in Israel (vv. 12-13). God's Word relates it because it is "the truth" and shows man as he really is, in all his ugliness, so that we may hate his corruption. These terrible acts of immorality and violence are the work of two of David's sons, Amnon and Absalom. Both are far from God, the one as much as the other.

David did not have to wait long to see the sad governmental results of his sin begin to show in his own family. His son Amnon was so drawn to the beauty of his half sister Tamar that he became sick from dwelling on thoughts of her. Yet he knew well that his lust was wrong.

David's soul is restored, his conscience is cleansed, and his heart is humbled. Even so, the ways of God's government toward him must run their course. Nathan had foretold: "The sword shall never depart from your house … I will raise up evil against you out of your own house … I will do this thing before all Israel and before the sun." All of it must come true without fail. David will go through this necessary discipline with a broken heart.

When his friend Jonadab asked why he was unwell, Amnon told him about his lustful thoughts. Jonadab had no sense of moral decency. He was crafty enough to suggest a deceitful way for Amnon to get his sister alone into his bedroom and force her. Amnon foolishly followed his advice, without thinking of the likely consequences. The deceit he used reminds us of the deceit of David in trying to cover his own sin. Tamar pleaded with him not to force her. She warned him that this would bring disgrace on his own head, and cover with shame the one he thought he loved. He went through with his evil intentions anyway.

Amnon was guilty of the cruel rape of Tamar. His professed love for her proved completely false, for he turned against her with vicious hatred. This is what often happens when infatuation drives a person. He knew he had done evil, and the one he had wronged is the one who becomes the object of his worst hatred. From then on, every time he saw her, his conscience would burn.

The anguish and shame of what Tamar had suffered filled her with grief and sorrow. She had to tear the beautiful robe that the king's virgin daughters wore. She put ashes on her head as a sign of humiliation and mourning, and went away crying bitterly. How sad it is that so many young women have suffered the same humiliation from the cruelty of wicked men!

According to the law, I judge that Amnon ought to have suffered death for his sin. (2 Sam. 13:4.) David fails to be just, "ruling in the fear of God." Judgment then overtakes Amnon by the hand of his brother Absalom. Absalom, now guilty of murder, flees the kingdom.

When a believer falls by yielding to his own self-will, his soul even though it is restored loses a certain spiritual acuity. If he has come to despise or set little value on fellowship with the Lord it takes him a certain time to recover the spiritual intelligence that accompanies this fellowship. It is as though the fall had brought with it a cessation of spiritual growth.

How short-lived and vain are the pleasures of sin! Your lips have only just touched the rim of the cup, and already you are tasting unbearable bitterness! Immediately he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

Amnon was guilty of the cruel rape of Tamar. What he called love for her proved utterly false, because he turned against her with vicious hatred. This is what often happens when someone is driven by infatuation. He knew he had done evil, and the person he had wronged became the object of his worst hatred. From then on, every time he saw her, his conscience would burn. For this reason he wanted her out of his sight.

Tamar realised and told Amnon that his hateful action in wanting to get rid of her was worse than his first evil (v.16). But he called his servant and told him to "put this woman out," and to bolt the door behind her. Then he was left to himself to face the bitter trauma of an accusing conscience.

Imperfect love shows itself in other ways. At times it looks more attractive, but in itself it is far less true. Imperfect love does not look purely at the one it loves; it looks at itself. It is set on enjoying that person rather than serving them. At times this gives it a more thoughtful and tender manner, and wins it great credit. All the while, perfect love has forgotten itself and its own enjoyments. It has ordered its course and its actions by one undivided concern: the desire to see another blessed and helped.

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence, and it is now carried out. The evil which he had nourished in his heart, the passion which he had fed, now breaks out in his own family. Amnon means "faithful." That is what he should have been, but he is the very opposite. He grew up surrounded by scenes of loose living, as it must have been in David's household of wives. So the lust of the flesh gets the upper hand, and he commits the terrible deed — a direct breaking of the law (Lev. 20:17).

None of us can disobey the Word of God lightly, in any way, and expect no bitter harvest from our disobedience. David had no idea how greedily his famous son would copy this yielding to the lust of the flesh. In the end it caused his ruin, and the loss and ruin of a large part of his kingdom.

The incident recorded in this chapter is loathsome. It was an outrage in Israel (vv. 12-13). God's Word relates it because it is "the truth," and shows man as he is in all his ugliness, so that we may hate his corruption. These terrible acts of immorality and violence are the doing of two of David's sons, Amnon and Absalom, who are both far from God, the one as much as the other.

Tamar realized and told Ammon that his hateful action in wanting to get rid of her was worse than his first evil (v.16). But he called his servant and told him to "put this woman out," and to bolt the door behind her. Then he was left to himself to face the bitter trauma of an accusing conscience.

How short-lived and vain are the pleasures of sin! Your lips have hardly touched the rim of the cup. Already you are tasting unbearable bitterness! ... At once he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

Ammon was guilty of the cruel rape of Tamar. That proved his claimed love for her completely false, for he turned against her with vicious hatred. This often happens when someone lets infatuation lead. He knew he had done evil, and the one he had wronged becomes the object of his worst hatred. From then on, every time he saw her, his conscience would burn. For this reason he wanted her out of his sight.

The incident recorded in this chapter is disgusting. It was outrageous in Israel (vv. 12-13). God's Word tells it because it is "the truth" and shows man as he is in all his ugliness, so that we may hate his corruption. These terrible acts of immorality and violence come from two of David's sons, Amnon and Absalom. Both are far from God, the one as much as the other. A friend named Jonadab, a cousin and adviser, is there pushing Amnon further along his filthy path (vv. 4-5).

Across this scene runs Tamar, with ashes on her head and her torn robe of many colours. She is a childlike picture of wronged innocence, fleeing to her refuge in her brother's house. A king's court is no refuge, no safeguard. The king may be angry, but it does no good: has he not himself let in this shadow of a wrong never paid for, which now hunts him down? Did he not do the first dishonour to his own home, and break through its wall with his own hands?

Sin gathers its arguments as it pleases, and refuses whatever does not serve its purpose. ... Amnon would only see that his father had sinned and had not suffered for it. He could not know that his own vices were to be the whip upon his father's sins. There is a blindness that must belong to those who reject God's wisdom, and it excuses no one.

Amnon had been guilty of the cruel rape of Tamar. That proved his claimed love for her completely false, for he turned against her with vicious hatred. This is what will often happen when someone is led by infatuation. He knew he had done evil, and the one he had wronged becomes the object of his worst hatred. From then on, every time he saw her, his conscience would burn. For this reason he wanted her out of his sight.

How short-lived and empty are the pleasures of sin! Your lips have barely touched the rim of the cup, and already you taste unbearable bitterness! "Then Amnon hated her with very great hatred, so that the hatred with which he hated her was greater than the love with which he had loved her" (v. 15). Straight away he loathes this poor unwilling victim of his shameful act. He judges everything except himself.

Tamar realised and told Amnon that his hateful action in wanting to get rid of her was worse than his first evil (v. 16). But he called his servant and told him to "put this woman out," and to bolt the door behind her. Then he was left to himself to face the bitter distress of an accusing conscience.

But the anguish and shame of what Tamar had suffered filled her with grief and sorrow. She had to tear the beautiful robe worn by the king's unmarried daughters. She put ashes on her head as a sign of humiliation and mourning. Then she went away crying bitterly. How sad it is that cruel, wicked men have humiliated so many young women in the same way!

Across this scene flees Tamar, with ashes on her head and her torn many-coloured robe. She is a childlike picture of wronged innocence, running to find refuge in her brother's house. A king's court is no refuge, no safeguard. The king may be angry, but it achieves nothing. Has he not himself let in this shadow of unpunished wrong that now pursues him? Did he not bring the first dishonour on his own home, and dig through its wall with his own hands?

"Behold, I will raise up evil against you out of your own house." This was the Lord's sentence, and it is now being carried out. The evil which he had fed in his own heart, the passion he had indulged, now breaks out in his own family. … Amnon means "faithful." That is what he should have been, but he is the exact opposite. He was brought up among scenes of loose living, as it must have been in David's house, and the lust of the flesh got the upper hand. … David heard of it too and was very angry, but he made no effort to deal with his son. We do not read a word that he even rebuked him.

Sin gathers its arguments as it pleases, and refuses whatever does not suit its purpose. … Amnon would only see that his father had sinned and had not suffered. He could not know that his own vices were to be the whip upon his father's sins.

In Old Testament times these garments of many colours were worn as marks of distinction... Here in 2 Samuel they are again a mark of honourable distinction, the clothing of unmarried princesses. Such a garment would mark someone as a person of noble birth, or of very high standing. This is no doubt what Jacob had in view when he gave Joseph the coat of many colours. He wanted a mark of honour on him, to set him apart from his other sons.

The mantle, or robe (meil), is described as "a large tunic, worn over the common one, but without sleeves." Priests wore it; so did kings and princes, men of rank, and women.

Tamar realised and told Amnon that his hateful action in wanting to get rid of her was worse than his first evil (v.16). But he called his servant and told him to "put this woman out," and to bolt the door behind her. Then he was left to himself to face the bitter trauma of an accusing conscience.

Tamar flees across this scene to her refuge in her brother's house, ashes on her head and her garment of many colours torn. She is a childlike figure of wronged innocence. A king's court is no refuge, no safeguard. The king may be angry, but his anger achieves nothing. Did he not himself let in this shadow of unpaid-for wrong that now pursues him? Did he not do the first dishonour to his own home, and dig through its wall with his own hands?

The sin of Amnon and the sorrows of Tamar had their purpose. In God's grace they could well have kept poor David in fresh memory of his own sin and sorrow. It was a voice "in his own house" that must have spoken like thunder to him. Blood and uncleanness were staining his own children under his own eye. Tamar's virgin garment was now torn, a painful reminder of the stain on himself.

David's soul is restored, his conscience is purified, and his heart is humbled. Despite this, the ways of God's government toward him must still run their course. Nathan had foretold: "The sword shall never depart from your house... I will raise up evil against you out of your own house... I will do this thing before all Israel and before the sun." All of it must be fulfilled without fail. David will go through this needed discipline with a broken heart.

Unhappy Tamar — outraged, insulted and hated — appears with her virgin-princess gown torn and ashes on her head. Her hand is on top of her head, the eastern way of showing a heavy burden, and she is crying... David heard of it also and was very angry, but he did not try to deal with his son. We do not read a word that he even rebuked him. "The reading of the Septuagint is likely to be correct. David left Amnon's sin with Tamar unpunished, even though the circumstances of it were especially serious. He did so because of his partiality to Amnon as his firstborn son."

Unhappy Tamar — outraged, insulted and hated — appears with her virgin-princess gown torn and ashes on her head. Her hand lies on top of her head. That was the eastern way of showing a heavy burden. She is crying, and her brother Absalom finds out the reason for her sorrow.

Here we have a hint as to the use in Old Testament times of these garments of many colours. They were worn as marks of distinction, "fit for the necks of those who take the spoil," as Sisera's mother says. In 2 Samuel the many-coloured garment appears again as a mark of honourable distinction, the clothing of unmarried princesses. Such a garment would mark someone as a person of noble birth, or of very high standing.

Tamar flees across this scene with ashes on her head and her torn robe of many colours. She is a childlike figure of wronged innocence, running to her refuge in her brother's house. A king's court is no refuge, no safeguard. The king may be angry, but it does not help. Has he not himself brought in this shadow of unpunished wrong that now pursues him? Did he not do the first dishonour to his own home, and dig through its wall with his own hands?

But the anguish and shame of what Tamar had suffered gave her grief and sorrow. She had to tear her beautiful robe, the kind the king's unmarried daughters wore. She put ashes on her head as a sign of humiliation and mourning, and went away crying bitterly. How tragic that cruel, wicked men have humiliated so many young women in the same way!

David's soul is restored, his conscience is purified, and his heart is humbled. Even so, the ways of God's government toward him must run their course. Nathan had foretold it: "The sword shall never depart from your house… I will raise up evil against you out of your own house… I will do this thing before all Israel and before the sun." All of it must come true, without fail. David will go through this necessary discipline with a broken heart.

Here in 2 Samuel 13 all David's good intentions turn against him. His wish for harmony among his children turns against him too. Without meaning to, he acts in a way opposite to what he should have done. So it is David in verse 7 who sends Tamar to Amnon's house… All this probably does not show a very clear spiritual judgment.

God does not want grieving people to be without feeling. The Lord wept at the grave of Lazarus. But He would have reality in all things. He had to say to His people, "Rend your hearts and not your garments."

Absalom, her full brother, saw at once what had happened (v. 20). He showed no anger, as far as we can tell. His character was more cold and calculating. He tried to quiet Tamar by telling her to forget it. But he had no intention of forgetting it himself. He meant to pay Amnon back in his own way.

The hatred that is truly dangerous is not the kind that explodes in violent words. It is the kind that works in secret, unnoticed, and so it disguises itself when it speaks. Its kind words only hide the deceit inside the man.

Tamar flees across this scene to her refuge in her brother's house. She has ashes on her head and her many-coloured garment is torn — a childlike figure of wronged innocence. A king's court is no refuge, no safeguard. The king may be angry, but his anger does not help. Was it not he who brought in this shadow of wrong that no one puts right, the wrong that now follows him? Was it not he who first brought dishonour on his own home, and dug through its wall with his own hands?

Tamar's brother Absalom discovers why she is grieving. He then hated his brother Amnon. David heard of it too and was very angry, but he did nothing to deal with his son. We do not read a word that he even rebuked him.

The incident recorded in this chapter is loathsome. It was a disgrace in Israel (vv. 12-13). God's Word tells it because it is "the truth". It shows man as he really is, in all his ugliness, so that we may hate his corruption. These terrible acts of immorality and violence are the work of two of David's sons, Amnon and Absalom. Both are far from God, the one as much as the other.

David's soul is restored. His conscience is cleansed and his heart is humbled. Even so, God's government must still run its course in David's life. Nathan had foretold: "The sword shall never depart from your house … I will raise up evil against you out of your own house … I will do this thing before all Israel and before the sun." Every word of it must come true. David will go through this necessary discipline with a broken heart.

The soul may be restored. It may recover fellowship with God and with God's people. But when sin becomes active, a secret strength is lost, and the soul may never recover that strength.

David heard of it also and was very angry, but he made no attempt to deal with his son. We do not read a word that he even rebuked him. The note added in the Greek Old Testament is likely to be correct. David left the incest of Amnon with Tamar unpunished, though Amnon committed it in especially serious circumstances, because David favoured him as his firstborn son.

David heard of the incident and was very angry (v.21). Should it not instead have humbled him deeply before God, breaking his heart, so that he felt the guilt as though it had been his own? Surely he had not so quickly forgotten his own dreadful sin. He did nothing. In fact, Absalom also did nothing at the time. He nursed a bitter hatred toward Amnon (v.22) that was waiting for its chance to do the worst.

According to the law, I judge that Amnon ought to have suffered death for his sin. David fails to be "just, ruling in the fear of God." And judgment overtakes Amnon by the hand of his brother Absalom. Absalom is then guilty of murder, and he flees the kingdom.

The Lord had said, "Behold, I will raise up evil against you out of your own house." The next chapter, 2 Samuel 13, begins the account of how this judgment came true. Sadly, the king's own wrongdoing had weakened his moral sensitivity. He failed to uphold the Lord's righteous law — either through natural affection, or because he lacked the courage it needed.

The sin of Amnon and the sorrows of Tamar had their purpose. God's grace could well have used them to keep poor David in vivid remembrance of his own sin and sorrow. It was a voice "in his own house" that must have spoken to him like thunder. Bloodshed and uncleanness were staining his own children under his own eye.

Defects in a parent's self-government show up in his children in an exaggerated way. From their infancy he learns in a painful way what he needs to hold down and crucify in his own nature. He may never have committed sins like those of his children. But children are his continuation on earth, and they show him his own nature.

His son Amnon forced his sister Tamar, and another son, Absalom, murdered him. Absalom the murderer was brought back unrighteously. He rose in rebellion against his father and went in to his father's concubines in the sight of all Israel. And Joab killed him in the end — the same Joab who had unrighteously sought his return. Surely David, under God's government, reaped what he had sown.

A believer may fall by giving in to his own self-will. His soul is restored, yet it loses a certain spiritual sharpness. If he has come to despise fellowship with the Lord, or to think little of it, he needs time to recover the spiritual understanding that comes with that fellowship. It is as though the fall had brought a halt to spiritual growth.

Absalom, her full brother, saw at once what had happened (v.20). Apparently he showed no anger. His character was more cold and calculating. He tried to quiet Tamar by telling her to forget it. But he himself did not intend to forget it — he intended to repay Amnon in his own way.

"Everyone who hates his brother is a murderer." It is not merely someone who does not love, but the positive activity of hating... When he is tested, hatred marks his spirit, and he is a murderer in principle... God deals with the heart and not only with outward things in Christianity. The inward working, as well as what comes out, is what stamps the person. A court of law could never admit this or act on it. "And you know that no murderer has eternal life abiding in him."

So vengeance comes into Absalom's hands, and they are hands that do not spare. The wrong is bitter, and the future holds the possibility of worse. Amnon, the firstborn and natural heir, may soon be lord over both Absalom and Tamar. Yet for two years he has to hide and nurse in secret the wrath that will be certain before it strikes. Then he finds his opportunity. You see his heart in its depths as he prepares his feast and the daggers of his servants.

According to the law, I judge that Amnon should have suffered death for his sin. David fails to rule justly, in the fear of God. And judgment overtakes Amnon by the hand of his brother Absalom. Absalom is then guilty of murder, and he flees the kingdom. But David is weak enough to let him return, and later to restore him to favour. This weakness and injustice soon bears the bitterest fruit. When we wrongly spare someone to indulge our own feelings, we always expose ourselves to the evil of the nature we should have controlled and condemned. The very next verse after the one about his father welcoming Absalom back announces Absalom's rebellion against him.

Scripture exposes the liar and murderer even in the earliest account it gives of him. God, on the other hand, was judging the family of David. He was speaking to David's own heart and conscience through the sin, shame and scandal that covered the whole family with reproach. That is what lets us see Absalom. He will avenge his sister's wrong himself. He has made up his mind to shed his brother's blood; he cloaks it under fair pretences. Amnon is trapped and ruined.

Knowing God as the One who avenges His people's wrongs should not awaken in our hearts the smallest desire that His vengeance would fall on our enemies... It is a most unhappy thing to dwell on the injuries we have received, whether real or supposed. We do it in our own minds, and we do it in conversation with others. How much happier to forget them, and commit ourselves and all our affairs into the hands of the Lord! We advance in arms against our enemies. We watch for their stumbling. We wait for our chance to let out what we have been nursing within. We exaggerate their failures so that they may receive double for their sins. We rejoice inwardly when we think they have been repaid in their own coin. All this is to indulge a spirit entirely contrary to the mind of the Lord... To the Lord alone belongs the right of vindicating the innocent and punishing the guilty.

Amnon's wrong to his sister had raised a deadly fire in his heart, which two full years had no power to quench. But his crafty soul had to find the best way to let out his rage on its victim. The fire burns as though it had been kindled only yesterday, and his cleverness devises a sure path for it. It is all of Satan. The guile of the serpent serves the fury of the lion. Absalom plots the sheep-shearing so that he may get Amnon's blood.

David heard of the incident and was very angry (v.21). Should it not instead have humbled him deeply before God, with a broken heart? Should he not have felt the guilt as though it had been his own? Surely he had not so quickly forgotten his own dreadful sin. He did nothing. In fact, Absalom also did nothing at the time. He nursed a bitter hatred toward Amnon (v.22) and waited for the chance to do the worst.

For two years he has to hide and nurse in secret an anger that will be certain of its blow before it strikes. Then he finds his opportunity. You see his heart in its depths, as he prepares his feast and the daggers of his servants. Amnon shall be struck down in the pleasure that he loves. His heart will be merry with wine, unrepenting and unforgiven. And it is done! In the middle of a drinking party, in the middle of the circle of the king's sons, Amnon is struck down and slain. The sword has come upon David's house, just as God said it would. Who brought it there? The hand is the hand of Absalom; the sword is the sword of Uriah the Hittite!

Place in or near Ephraim where Absalom had pastures for sheep, and where Amnon was slain. 2 Sam. 13:23. Identified with Tell Asur.

Only four times in Scripture do we read of sheep shearing. They include Genesis 38:13 (Judah), 1 Samuel 25:4 (Nabal), and 2 Samuel 13:23 (Absalom). In each case, something unpleasantly selfish is involved. Peter was not told by the Lord to "shear My sheep," but "shepherd My sheep" and "feed My sheep" (John 21:16-17).

It was sheep-shearing time. In their wool the flocks would yield an enormous income to their owner, and he had little share in producing it... Is there any suggestion here of a misuse of the flock, or may we say, at least, a failure to grasp that all blessing comes through the sacrifice? A sheep would yield its wool without giving up its life. How many have gained outward blessings without realising that the sacrificial death of Christ bought them!

After two years the day of reckoning comes. Absalom (the father of peace) becomes the murderer of his brother... The harvest is on. What a man sows, that he will reap — murder for murder... Who was responsible for it all? The scenes of lust and murder, outrage and bloodshed, revolt and rebellion, sorrow upon sorrow, grief upon grief, start with David's great sin. Pardoned he was, restored in every sense of the word, yet God maintains His holiness and chastised His servant.

He is to be made the rod in the Lord's hand for the chastening of David — a rod, too, taken out of his own stem — his own child. The Lord had just said to him through the prophet Nathan, "Behold, I will raise up evil against you out of your own house." Absalom is now to serve his own lusts, but God will use him for the renewing of His servant in holiness.

Amnon's wrong to his sister had lit a murderous fire in his heart. Two full years had no power to put it out. But his crafty soul had to find the best way to let out his rage on its victim. The fire burns as though it had been lit only yesterday, and his cunning finds a sure channel for it. It is all of Satan. The guile of the serpent serves the fury of the lion. Absalom plots the sheep-shearing feast so that he may get the blood of Amnon.

At this time he plotted to get Amnon on to his own property. He invited David and all his brothers to come when he was having his sheep sheared and would be making large profits. David considered this too much for Absalom to handle and declined the invitation. But Absalom insisted that David let Amnon and his other brothers go, and David consented. No doubt both David and Amnon were off guard by now, for they would expect nothing after two years had passed. But they little knew Absalom's character.

It was sheep-shearing time. The flocks gave up their wool, an enormous income to their owner, who had little share in producing it. It is quite striking that every mention of sheep-shearing in the Scriptures involves some display of evil. Judah fell into his grievous sin at sheep-shearing time. Later Absalom killed his brother Amnon at the sheep-shearing feast.

Amnon, the firstborn and natural heir, may soon be lord over both Absalom and Tamar. Yet for two years he has to hide and nurse in secret the anger that will strike when it is sure. Then he finds his opportunity. You see his heart in its depths as he prepares his feast and the daggers of his servants. Amnon will be struck down in the pleasure he loves. His heart will be merry with wine, unrepentant and unforgiven.

According to the law, I judge that Amnon ought to have suffered death for his sin. David fails to be "just, ruling in the fear of God." And judgment overtakes Amnon by the hand of his brother Absalom. Absalom is now guilty of murder, and he flees the kingdom.

Sheep shearing was a time of celebration. Amnon joined in the wine drinking without suspicion. Absalom did not commit the murder himself. He had his servants do it at the right moment, when the wine had dulled Amnon's senses. Notice two things here that remind us of David's sin. He had used wine to try to influence Uriah, and he had killed Uriah by the hands of other men. David's house suffered because of David's sin. And this was by no means the end.

Two full years did not serve to change Absalom's hatred toward Amnon. At this time he plotted to get Amnon on to his own property. He invited David and all his brothers at sheep-shearing time, when he would be making large profits. David considered this too much for Absalom to handle and declined the invitation. But Absalom insisted that Amnon and his other brothers be allowed to go, and David consented. No doubt both David and Amnon were off guard by now, for they would expect nothing after two years had gone by. But they little knew Absalom's character.

It was the time of sheep-shearing, when the flocks gave their owner an enormous income in wool — income he had little share in producing. It is striking that every account of sheep-shearing in the Scriptures connects with some display of evil. Judah fell into his grievous sin at sheep-shearing time. Later, Absalom killed his brother Amnon at the sheep-shearing feast.

The fire burns as though it had been kindled only yesterday, and his cunning finds a sure outlet for it. It is all of Satan. The cunning of the serpent serves the fury of the lion, and Absalom plots the sheep-shearing so that he may get Amnon's blood. David has some misgivings. How indeed could it be otherwise? After all that he had done, and all that the prophet had said to him, must he not have feared every stir in the house? For one of his own house was to bring the evil upon him. He does not like this sheep-shearing feast which Absalom proposes. But Absalom presses him, and Amnon then goes, and falls before the treachery and sword of his brother.

David heard of it also and was very angry, but he made no attempt to deal with his son. We do not read a word that he even rebuked him. "The reading of the Septuagint is likely to be correct. David left the incest of Amnon with Tamar unpunished, even though it was committed in especially serious circumstances. He did so because he favoured Amnon as his firstborn son. His father's indulgence may also explain the daring recklessness that marked Amnon's crime. But a doting father, struck with moral weakness, might find in the memory of his own past sin an excuse for delay, or even a barrier to action. It is hard to wield a heavy sword with a maimed arm."

God, on the other hand, was judging the family of David. He was speaking to David's own heart and conscience through the sin and shame and scandal that covered the whole family with reproach. This is what lets us see Absalom. He will avenge his sister's wrong himself. He has made up his mind to shed his brother's blood; he covers it under fair pretences. Amnon is trapped to his ruin.

Amnon's wrong to his sister had raised a deadly fire in his heart, which two full years had no power to quench; but his crafty soul had to find the best way to let out his rage on its victim. The fire burns as though it had been kindled only yesterday, and his cunning finds a sure outlet for it. It is all of Satan. The craft of the serpent serves the fury of the lion, and Absalom plots the matter of the sheep-shearing so that he may get Amnon's blood.

He will avenge his sister's wrong himself. He has made up his mind to shed his brother's blood; he cloaks it under fair pretences. Amnon is ensnared to his ruin.

Later, when Absalom's plans for murder have ripened, David at first tries to resist. He thinks that giving in to what his son asks may bring evil. But he gives way in the end, and sends his other sons along to protect Amnon. All this probably does not show a very clear spiritual judgment.

No doubt both David and Amnon were off guard by now, for they would expect nothing after two years had gone by. But they little knew Absalom's character.

It was the time of sheep-shearing. In their wool the flocks gave their owner an enormous income, which he had little share in producing. It is striking that every act of sheep-shearing that Scripture mentions has some showing of evil attached to it. At sheep-shearing time Judah fell into his grievous sin. Later Absalom killed his brother Amnon at the sheep-shearing feast.

Absalom did not commit the murder himself. He had his servants do it at the right moment, when the wine had dulled Amnon's senses. Notice two things here that remind us of David's sin. He had used wine to try to influence Uriah, and he had killed Uriah by the hands of other men. David's house was indeed suffering because of David's sin, and this was by no means the end.

You see his heart in its depths, as he prepares his feast and the daggers of his servants. Amnon shall be struck down in the pleasure that he loves, when his heart is merry with wine, unrepenting and unforgiven. And it is done! In the middle of a drinking party, in the middle of the circle of the king's sons, Amnon is struck down and killed. The sword is upon David's house, as was foretold. Who brought it there? Who opened the door for it? The hand is the hand of Absalom; the sword is the sword of Uriah the Hittite!

Amnon's wrong against his sister had lit a deadly fire in Absalom's heart, and two full years had no power to put it out. But his crafty soul had to find the most satisfying way to pour out his rage on its victim. The fire burns as if it were lit only yesterday, and his cunning finds a sure channel for it. It is all of Satan. The craft of the serpent serves the fury of the lion, and Absalom plans the sheep-shearing feast so that he can get Amnon's blood.

It was the time of sheep-shearing, when the flocks gave up their wool and brought their owner a huge income that he had done little to produce. It is striking that every sheep-shearing Scripture mentions goes together with some open show of evil. It was at sheep-shearing time that Judah fell into his terrible sin, and later Absalom killed his brother Amnon at the sheep-shearing feast.

Sheep shearing was a time of celebration, and Amnon joined in the wine drinking without suspicion. Absalom did not himself commit the murder, but had his servants do this at the right moment, when the wine had dulled Amnon's senses. Notice two things here that remind us of David's sin. He had used wine to try to influence Uriah, and he had killed Uriah by the hands of other men. David's house was indeed suffering because of David's sin, and this was by no means the end.

You see right down into his heart as he prepares his feast and the daggers of his servants. Amnon will be struck down in the pleasure he loves, when his heart is merry with wine, with no repentance and no pardon. And it is done! In the middle of a drinking party, inside the circle of the king's sons, Amnon is struck down and killed. The sword has come upon David's house, exactly as predicted. Who has brought it there? Who has opened the door for it? The hand is the hand of Absalom; the sword is the sword of Uriah the Hittite!

Here in 2 Samuel 13 all David's good intentions, and his wish for peace among his children, turn against him. Without meaning to, he acts in the very way he should not have. It is David, in verse 7, who sends Tamar to Amnon's house. Later, when Absalom's plans for murder are ripe, David at first tries to resist. He thinks that giving in to his son's request might bring evil. But in the end he gives in, and sends his other sons along to protect Amnon. All this probably does not show a very clear spiritual judgment.

By this Absalom had defiled the land and forfeited his life. All he can do now is run to foreigners, for the land had no city of refuge for a man like him. The avenger of blood could claim him even from Bezer or Kedesh. He had shed his brother's blood, and that blood cried out for vengeance.

And who was responsible for it all? Lust and murder. Outrage and bloodshed. Revolt and rebellion. Sorrow on sorrow, grief on grief. All of it starts with David's great sin. He was pardoned. He was restored in every sense of the word. Yet God maintains His holiness, and He disciplined His servant.

Amnon's wrong to his sister had raised a deadly fire in his heart, and two full years had no power to quench it. But his crafty soul had to find the best way to let out his rage on its victim. The fire burns as though it had been kindled only yesterday, and his craftiness finds a sure outlet for it. It is all of Satan. The cunning of the serpent serves the fury of the lion. Absalom plots the sheep-shearing so that he may get Amnon's blood.

Sheep shearing was a time of celebration, and Amnon joined in the wine drinking without suspicion. Absalom did not himself commit the murder. He had his servants do it at the right moment (vv. 28-29), when the wine had dulled Amnon's senses. Notice two things here that remind us of David's sin. He had used wine to try to influence Uriah (ch. 11:13), and he had killed Uriah by the hands of other men (ch. 12:9).

In the middle of the merrymaking, Amnon, filled with wine, with no chance to repent, is cruelly killed. The sword is drawn and falls on David's house. The harvest is here. What a man sows he will reap — murder for murder.

David's soul is restored, his conscience is purified, and his heart is humbled. Even so, the ways of God's government toward him must still run their course. Nathan had foretold it: "The sword shall never depart from your house… I will raise up evil against you out of your own house… I will do this thing before all Israel and before the sun." All of this must come true. David will go through this necessary discipline with a broken heart.

Blood and uncleanness were staining his own children under his own eye. Tamar's virgin garment was now torn, a painful reminder of the stain on himself; and Amnon's blood was shed, waking the voice of Uriah's blood in his ear from the ground.

According to the law, I judge that Amnon should have suffered death for his sin (2 Sam. 13:4). David fails to rule "justly... in the fear of God." And judgment overtakes Amnon by the hand of his brother Absalom, who is then guilty of murder and flees the kingdom. But David gives in to Joab's scheme. He is weak enough to let Absalom return, and later to restore him to favour. This weakness and injustice soon bears the bitterest fruit. When we unjustly spare someone to indulge our own feelings, we always expose ourselves to the evil of the nature we should have controlled and condemned.

The murder of Amnon shocked the other sons of David. They fled at once from the scene of the crime (v. 29). Their own lives were not in danger, so they may have fled to avoid the stigma of a link with the murder. But the report quickly reached David that Absalom had killed all the king's sons, not one being left. Such exaggerations are common when evil is reported.

By this Absalom had defiled the land and forfeited his life (Num. 35:33). All he can now do is flee to strangers, for the land had no city of refuge for such a man. The avenger of blood could claim him from Bezer or from Kedesh. He had shed his brother's blood, and this cried out for vengeance.

The murder of Amnon shocked David's other sons, and they fled the scene at once (v.29). Perhaps they wanted to avoid any suspicion of being tied to the murder, since their own lives were not in danger. But the report soon reached David that Absalom had killed all the king's sons, and that not one was left. Such exaggerations are common when evil is reported. The news crushed David with grief. He tore his clothes as a sign of humbling and judging himself before God (v.31).

But sometimes people do not know the facts, or they misunderstand them. Sometimes a careless, exaggerated story is told without much thought. Sometimes it is plain jealousy. Reports that are not true get spread, and they do untold harm to the Lord's servants and to the Lord's work. Paul himself knew something of this, as we can see from 2 Corinthians. The Lord's servant may be far away, with no chance to correct false statements. He may not even know the stories are going around. So we must be very careful to have solid proof before we accept such reports or help to spread them.

After two years the day of reckoning comes. Absalom (the father of peace) becomes the murderer of his brother. It was an awful deed. In the middle of the party, Amnon is killed without mercy. He is full of wine, and he has no chance to repent. The sword is drawn, and it fell on David's house. The harvest is on. What a man sows he will reap — murder for murder. It was an awful blow to David, because Amnon, his beloved firstborn, the son of Ahinoam, was dead. Exaggerated news reaches David's court.

The King of Israel had to hear the solemn sentence from the mouth of the prophet: "The sword shall never depart from your house." But this did not stop the flow of God's tender mercy to the repentant king. Nathan said to David, "The Lord also has put away your sin; you shall not die." (2 Sam. 12) Such is the boundless, measureless grace of God to the one who truly repents. And such too is the unchangeable law of His government.

Absalom did not commit the murder himself. He had his servants do it at the right moment (vs.28-29), when the wine had dulled Amnon's senses. Notice two things here that remind us of David's sin. He had used wine to try to influence Uriah (ch.11:13), and he had killed Uriah by the hands of other men (ch.12:9). David's house was indeed suffering because of David's sin, and this was by no means the end.

Then Jonadab, David's nephew, told David that not all the king's sons were dead, but only Amnon. He was the same young man who had given Amnon the deadly advice (v.35). He said Absalom had planned this murder ever since Amnon forced his sister Tamar. Jonadab showed no regret for the part he had played, and little sorrow at losing his friend. He seems to have known what Absalom intended, so why did he not warn his friend Amnon?

And wicked Jonadab, the man who pushed Amnon into his crime, appears again and acts as comforter of the king. Jonadab is one of the most detestable characters in Bible history. We do not read of him again.

When a believer falls by giving in to his own self-will, his soul, even though it is restored, loses a certain spiritual sharpness. If he has come to despise fellowship with the Lord, or to think little of it, he needs time to recover the spiritual understanding that comes with that fellowship. It is as though the fall had stopped his spiritual growth.

The murder of Amnon was a shock to David's other sons. They fled at once from the scene of the crime (v.29), perhaps to keep clear of any suspicion that they were involved in the murder, for their own lives were not in danger. But the report that quickly reached David said Absalom had killed all the king's sons, and not one was left. Such exaggerations are common when people report evil. This news laid David low with utter grief. He tore his garments as a sign of humbling himself and judging himself before God (v.31). His servants followed him in tearing their garments, but they remained standing.

And wicked Jonadab, the instigator of Amnon's crime, appears again and acts as comforter of the king. Jonadab is one of the most abominable characters in Bible history. We do not read of him again.

The Hebrews had the habit of making a great show of their mourning. They would beat their breasts, cover their heads, fast, put dust and ashes on their heads, neglect their hair, wear dull-coloured clothes, tear their clothes and wear sackcloth. God does not want grieving people to be without feeling: the Lord wept at the grave of Lazarus, but He would have reality in all things. He had to say to His people, "Rend your hearts and not your garments." Joel 2:13.

Amnon will be struck down in the very pleasure he loves, with his heart merry with wine, unrepentant and unforgiven. And it is done! In the middle of a drinking party, inside the circle of the king's sons, Amnon is struck down and killed. The sword has come on David's house, exactly as predicted. Who brought it there? Who opened the door for it? The hand is the hand of Absalom; the sword is the sword of Uriah the Hittite!

David had used wine to try to influence Uriah (ch.11:13), and he had killed Uriah by the hands of other men (ch.12:9). David's house was indeed suffering because of David's sin, and this was by no means the end.

"Whatever one sows, that will he also reap." The sin of sowing weeds may be forgiven, but the reaping must be according to the sowing. The former is grace, the latter is government. Each acts in its own sphere, and neither interferes with the other. The brightness of the grace and the dignity of the government are both divine.

David heard of the incident and was very angry (v.21). Should it not rather have humbled him deeply before God, with a broken heart, feeling the guilt as if it had been his own? He had surely not forgotten his own dreadful sin so quickly. He did nothing.

A terrible warning! Handle evil gently, and it will certainly come to a head and crush you in the end. But face evil in the name of the Lord, and your victory is sure. Do not play with the snake; crush it under your foot at once. Plain, firm decision is, after all, the safest and happiest path. It may be hard at first, but the end is peaceful.

A friend named Jonadab, a cousin and an adviser, is there on the scene, pushing Amnon further along his filthy path (vv. 4-5). This same man later knows about Absalom's plot, but does nothing to stop it (v. 32).

Jonadab showed no regret that he had influenced Amnon. He showed little sorrow at losing a friend. He must have known what Absalom meant to do, so why did he not warn his friend Amnon?

Amnon, too, has his crafty adviser, Jonadab, with his beautiful name, "Jehovah freely gives," and his satanic spirit. Here the names everywhere contradict the facts. David's own godliness was stained, sadly, by the flesh, and it appears to have cost other people their godliness.

But the report soon reached David that Absalom had killed all the king's sons, and that not one was left. Exaggerations like this are common when people pass on evil news. The news crushed David with grief. He tore his clothes as a sign that he was humbling himself and judging himself before God (v.31).

The wrong is bitter, and the future may hold worse. Amnon is the firstborn and the natural heir, so he may soon be lord over both Absalom and Tamar. Yet for two years Absalom has to hide and feed in secret an anger that will be sure before it strikes. Then he finds his chance. You see his heart to its depths as he prepares his feast and the daggers of his servants. Amnon will be struck down in the pleasure he loves, with his heart merry with wine, not repenting and not forgiven.

Here in 2 Samuel 13 all David's good intentions and his wish for peace among his children turn against him. Without meaning to, he does the opposite of what he should have done. So it is David, in verse 7, who sends Tamar to Amnon's house. Later, when Absalom's murder plans are ripe, David at first tries to resist. He thinks that giving in to his son might end in evil. But he gives in at last, and sends his other sons along to protect Amnon. All this hardly shows very clear spiritual judgment.

The sword is drawn, and it has fallen on David's house. The harvest is here. Whatever a man sows, that he will reap — murder for murder... And wicked Jonadab, the man who pushed Amnon into his crime, appears again and acts as the king's comforter... Who was responsible for it all? The scenes of lust and murder, outrage and bloodshed, revolt and rebellion, sorrow upon sorrow, grief upon grief, all start with David's great sin. He was pardoned. He was restored in every sense of the word. Yet God keeps His holiness, and He disciplined His servant.

A friend named Jonadab who is a cousin and a counselor is there on the scene urging Amnon onward in his miry path (vv. 4-5); this same man later knows of Absalom's plot but does nothing to oppose it (v. 32).

Exaggerated news reaches the court of David: "Absalom has struck down all the king's sons, and not one of them is left." Then wicked Jonadab appears again. The man who set Amnon's crime going now acts as comforter of the king. Jonadab is one of the most abominable characters in Bible history. We do not read of him again.

Jonadab evidently showed no regret that he had influenced Ammon, and showed little sorrow at losing one who was his friend. Since he apparently knew of Absalom's intention, why did he not warn his friend Ammon?

But the report quickly reached David that Absalom had killed all the king's sons, not one being left. Such exaggerations are common when people report evil. This news prostrated David with utter grief, as he tore his garments in token of humiliation and self-judgment before God (v.31).

David's soul is restored, his conscience is purified, his heart is humbled. Even so, the ways of God's government toward him must run their course. Nathan had foretold it: "The sword shall never depart from your house … I will raise up evil against you out of your own house … I will do this thing before all Israel and before the sun." All of this must come true. David will go through this necessary discipline with a broken heart.

When a believer falls by giving in to his own self-will, his soul may be restored and still lose some spiritual sharpness. If he has come to despise fellowship with the Lord, or to value it little, he needs time to recover the spiritual understanding that comes with that fellowship.

Amnon, David's son, dishonours Absalom's sister. Absalom then murders Amnon and flees to Geshur, where he stays three years. David allows him to return, contrary to the positive command of the law. Even if he had only killed by accident, he should have stayed in a city of refuge. But he was a murderer. With that murder still on him, David takes him back on natural grounds — no confession, no judgement, no atonement.

David's excessive tenderness only paved the way for Absalom's open rebellion. A terrible warning! Handle evil gently, and it will surely come to a head and crush you in the end.