"If not," said Absalom, "please let my brother Amnon go with us." "Why should he go with you?" the king asked. Sermons
2 Samuel 13:22-29. - (BAAL-HAZOR.) Absalom hated Amnon. References: 1. Third son (Chileab, probably, being dead) of David, by Maacab, daughter of Talmai, King of Geshur; born at Hebron, his name ("father of peace") indicating, perhaps, the hope entertained at his birth (2 Samuel 3:1-5). "The young handsome hero must have been conspicuous among the soldiers of Israel, and taken his place among the sons of David, who were 'chief rulers.'" 2. Hatred (when about eighteen years old) and murder (after two years). 3. Flight to Geshur (ver. 38) and residence there (three years). 4. Return (2 Samuel 14:23, 24) and partial reconciliation (during two years); married about this time, and father of three sons (dying in infancy, 2 Samuel 14:27; 2 Samuel 18:18) and one daughter (Tamar, named after his sister). 5. Full reconciliation (2 Samuel 14:33; 2 Samuel 15:1-11) and preparation for revolt (four years). 6. Conspiracy in Hebron (2 Samuel 15:12, 13). 7. Occupation of Jerusalem (2 Samuel 15:37; 2 Samuel 16:15-19), possession of the palace (2 Samuel 15:20-23), anointed king (2 Samuel 19:10), consultations (2 Samuel 17:1-14). 8. Pursuit of David, and defeat in battle (2 Samuel 17:24-26; 2 Samuel 18:1-8). 9. Slain by Joab (2 Samuel 18:9-18). 10. Lamented by David (2 Samuel 18:33; 2 Samuel 19:1-4). Revenge is sinful resentment. It is felt, on account of real or supposed injury, toward the person rather than the conduct of the offender; desires his suffering, not his improvement; and seeks it maliciously, deliberately, and unlawfully. "All pain occasioned to another in consequence of an offence or injury received from him, further than what is calculated to procure reparation or promote the just ends of punishment, is so much revenge" (Paley, 'Mot. Ph.'). It is "a kind of wild justice" (Bacon, 'Essays'). Of the spirit of revenge, which was embodied in Absalom, and too often finds a place in others, observe - I. ITS SEEMING JUSTIFICATION; for he who indulges it commonly seeks to justify himself therein (2 Samuel 14:32), it may be, on account of: 1. The grievous wrong suffered, directly or in the person of another with whom he is closely connected. The more this is brooded over, the greater it appears and the more it incites to wrath. 2. The natural instinct of anger and retaliation, which is "Far, far too dear to every mortal breast, 3. The culpable failure of justice, on the part of the civil magistrate, "the minister of God," etc. (Romans 13:4). It may be a temptation to private vengeance; but it does not warrant any one in taking the law into his own hands; whilst by doing so he becomes a breaker of the law and justly liable to its penalty. "The revenge which he took for the foul wrong that his sister had suffered at the hands of Amnon did not shock the men of Israel as it shocks us. To him, by the feeling of all Oriental nations, belonged the special guardianship of her honour; and subtly as the punishment was inflicted, it was nothing more than the monstrous turpitude of the guilt deserved. Had David been true to his kingly calling, instead of passing the crime over with a weak sorrow and a yet weaker leniency, there would have been no occasion for the vengeance which Absalom felt himself bound to take. The two long years of waiting which followed on his revenge, must have been a time in which disappointment, irritation, bitterness against his father, were gaining, slowly but surely, the mastery over him" (Plumptre). II. ITS SPECIAL CHARACTERISTICS. 1. Enduring and implacable hatred (ver. 23); a malicious purpose formed from the first (as his intimate companion read in his countenance, ver. 32), but concealed that it might be the more effectually accomplished when opportunity served. "A man that studieth revenge keeps his own wounds green, which otherwise would heal and do well" (Bacon). 2. Subtle and deceitful scheming (vers. 24, 26); under pretence of kindness; and taking a base advantage of affection, consideration, and confidence. Ver. 25 is "the first instance history offers of the ruinous cost of royal visits to those who are honoured with them" (Kitto). 3. Pitiless and treacherous cruelty (ver. 28; 2 Samuel 11:13). Another instance of indulgence in intoxication (1 Samuel 25:36, 37; 2 Samuel 11:13). "Absalom calls the execution of this base cruelty in his servants, courage and valour; being indeed but treacherous and cowardly murder; which shows that vices are ofttimes coloured with the name of virtues, as drunkenness is called good fellowship, avarice good husbandry, subtlety to deceive wisdom, and pride magnanimity" (Guild). It is not improbable that he wished to get rid of Amnon as an obstacle in the way to the throne. "The wild acts of Absalom's life may have been to some extent the results of maternal training; they were at least characteristic of the stock from which he sprang" (Smith, 'Dict.'). "From his father he inherited nothing but his regal pride" (Ewald). "He was a man who could scheme deeply, bide his time patiently, and then strike with decision and daring" (D. Macleod). III. ITS EXCEEDING SINFULNESS. 1. Disbelief in the presence and justice of God, who, though man fails to punish, "will by no means clear the guilty." 2. Insensibility to his forbearance, which should teach the like (1 Samuel 24:13; Matthew 5:48). 3. Disobedience to the Divine Law, which is fulfilled in one word," etc. (Galatians 5:14), and to many special injunctions (Romans 12:9; Matthew 6:15). 4. Fruitfulness in wickedness and crime (1 John 3:15), with all their evil consequences to others and to a man himself (vers. 36, 37). "Absalom fled from man, who only could kill the body; but he could not fly from blood guiltiness and an accusing conscience, nor yet from the hand of God's justice, which did reach him afterwards" (Guild). "It was asked of the sage, 'In what one virtue are all the rest comprised?' 'Patience,' was his answer. 'And in what single vice are all others concentrated?' 'Vindictiveness'" (Rabbi Salomon Ibn Gabirol). "Whereas some may be apt to suspect that the patient bearing of one injury may invite another, I believe it will be found quite otherwise, that the revenging of one injury brings on another; the one is like the withdrawing of fuel or combustible matter, which will soon put out the fire, and the other is continually furnishing fresh fuel, mixed with oil and gunpowder and such inflaming materials as are apt to spread the fire of contention, but not to extinguish it" (J. Blair: 1740). CONCLUSION. How odious is the spirit of revenge! He who gives way to it might as well cherish a venomous serpent in his bosom. "Be not overcome of evil, but overcome evil with good" (Romans 12:21). - D.
Absalom the son of David had a fair sister. No other book but the Bible dare have inserted such a chronicle as this and yet have hoped to retain the attention and confidence of the whole world through all ages. A chapter of this kind is not to be read in its singularity, as if it stood wholly alone and unrelated to other currents of human history. Coming upon it as an exceptional story, the only possible feeling is one of intense and repugnant disgust. If this chapter, and a few others almost like it, occupied any considerable space in the Bible, without being relieved by a context of a very different quality, they would certainly and properly wreck the fortune of the whole book as a public instructor and guide. Amnon did not represent a human nature different from our own. It must always be considered that such men as Amnon and Judas Iscariot represented the very human nature which we ourselves embody. The difference between the sweet child and the corrupt and infernal Amnon may in reality be but a difference in appearance and form. Time alone can tell what is in every human heart, and not, time only, for circumstances sometimes awaken either our best selves or our worst selves and surprise us by what is little less than a miracle of self-revelation Again and again, therefore, let it be said — for the tediousness is well compensated by the moral instruction — that when we see the worst specimen of human nature we see what we ourselves might have been but for the restraining grace of God. A relieving feature in the whole record is certainly to be found in the anger which was felt in regard to the outrage committed by Amnon. The outrage was not looked upon as a mere commonplace, or as a thing to be passed by a casual remark; it aroused the infinite indignation of Absalom, and in this ease Absalom, as certainly as Amnon, must be taken in a representative capacity. Whilst, therefore, it is right to look upon this most heartrending and discouraging aspect of human nature, it is rights also to remember that those who observed it answered the unholy deed with burning indignations, It is thus that the Spirit of God reveals itself through the spirit of man. This is not the voice of Absalom alone; it is the voice of the Spirit which fills and rules the world. We need men who dare express their angriest and holiest feelings in indignation that cannot be mitigated or turned aside; we need men who have courage to go forth and make their voices heard in moral darkness. Absalom killed Amnon, and killed him in a somewhat cowardly way; yet it would be difficult to blame Absalom for this act of fraternal reprisal and justice. Still, it is just at such critical points that the spirit of Christian civilisation intervenes and undertakes to do for the individual man what the individual man must not be permitted to do for himself. Here is the mystery of society. It would seem a short and easy method for every man who is outraged immediately to cause the criminal to suffer, but on second thoughts it will appear, first, that this is impossible, and, secondly, that it is utterly impracticable: impossible because in many cases the criminal may be stronger than the man who has been outraged, and impracticable because the criminal may by many cunning methods evade the punishment which the righteous man would inflict. These records are written not only for our instruction but for our warning. The most puristic mind may well pause before the record of this chapter and wonder as to his own possibilities of apostasy. "Let him that thinketh he standeth take heed lest he fall." "Be sure your sin will find you out." What is done in secret is to be proclaimed from the house-tops, and a sudden light is to unveil that which is supposed to be covered by the densest concealment. Society would be rent in twain by the very suspicion that there may be Amnons within its circle, but for the conviction that the Lord reigneth, and that all things make for righteousness and justice under his beneficent rule.(J. Parker, D. D.) (W. G. Blaikie, D. D.) 1. First of all, in accounting for the troubles of his house, we have again to notice his plurality of wives — a sure source not only of domestic trouble, but of ungodliness too. The training of the young, and all the more since the Fall, is attended with very great difficulties; and unless father and mother be united, visibly united, in affection, in judgment, and in piety, the difficulty of raising a godly seed is very greatly increased. In David's house there must have been sad confusion. There could have been no happy and harmonious co-operation between father and mother in training the children, Hence the paramount importance of the apostle's exhortation — "Be ye not unequally yoked together with unbelievers." 2. Further, David's own example, in certain respects, was another cause of the ill-ordered state of his family. A parent may have a hundred good qualities, and but very few bad, but the risk of his children adopting the bad is much greater than the likelihood of their copying the good. The bent of their fallen nature inclines them to the one; only Divine grace can draw them to the other. The character Of David was singularly rich in fine qualities, but it was also marked by a few flaring defects. One was, proneness to animal indulgence; another, the occasional absence of straightforwardness. These were the very defects which his children copied. 3. A third cause of David's failure in the government of his family was the excessive, even morbid tenderness of his feelings towards his children — especially some of them. Perhaps a fourth reason may be added for David's ill success in his family — though of this there is less positive proof than of the rest — he may have thought of his family circle as too exclusively a scene for relaxation and enjoyment — he may have forgot that even there is a call for much vigilance and self-denial. Men much harassed with public business and care are prone to this error. In truth, there is no recreation in absolute idleness, and no happiness in neglect of duty. True recreation lies not in idleness, but in change of employment, and true happiness is found not in neglecting duty, but in its performance. (W. G. Blaikie, D. D.) The wires became crossed; there was a flash, a beautiful pyrotechnic display, and then the machinery that ought to have lasted years longer was still — a mass of inert matter fit only to go to the shop and undergo extensive repairs. "She got short-circuited, and burned herself out," was the explanation of the engineer. No one questions that selfish indulgence and sin yield more intense and feverish pleasure than a life of self-control and unselfishness. All normal pleasures are moderate, because it is the wise design of nature to have them often repeated and continued through a long period, culminating at the" end. To yield to a desire for immoderate indulgence of any kind, whether it is the pursuit of the pleasures of appetite, or of business successes, or of social excitement, or intellectual dissipation in novel-reading or the play, is simply to short-circuit our lives and burn out in a few fitful flashes the possibilities of enjoyment that should have been extended over a long and happy lifetime.Tytler's History. Tarquinius' son Sextus, lawless and flagitious, had committed a rape on Lucretia. The dead body of the violated Lucretia was brought into the forum, and Brutus, throwing off his assumed disguise of insanity, appeared the passionate advocate of a just revenge, and the animated orator in the cause of liberty against tyrannical oppression. The people were roused in a moment, and were prompt and unanimous in their procedure. Tarquinius was at this time absent from the city, engaged in a war with the Rutulians. The Senate was assembled, and pronounced a decree which banished forever the tyrant, and at the same time utterly abolished the name and office of king.(Tytler's History.) Dr. Arnold, of Rugby, finding that two or three of the boys had been guilty of impurity of both speech and action, he promptly dismissed them from the school. The directors, meeting later on, took the Doctor severely to task for the drastic measures he had resorted to, and said "at that rate the college would soon be empty." He simply replied that he "would rather see the number reduced to twelve, and have purity of thought and action, than bad moral influence to have a foothold."(Newton Jones.) People Absalom, Ammihud, Amnon, David, Jonadab, Shimeah, Talmai, TamarPlaces Baal-hazor, Geshur, JerusalemTopics Absalom, Ab'salom, Amnon, Brother, Please, ReasonOutline 1. Amnon loving Tamar, by Jonadab's counsel feigning himself sick, ravishes her.15. He hates her, and shamefully turns her away 19. Absalom entertains her, and conceals his purpose 23. At a sheep-shearing among all the king's sons, he kills Amnon 31. David grieving at the news, is comforted by Jonadab 37. Absalom flies to Talmai at Geshur Dictionary of Bible Themes 2 Samuel 13:1-33Library Saurin -- Paul Before Felix and DrusillaJacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the … Grenville Kleiser—The world's great sermons, Volume 3 Blessed are they that Mourn No Sorrow Like Messiah's Sorrow Exhortations to Christians as they are Children of God Repentance Samuel Links 2 Samuel 13:26 NIV2 Samuel 13:26 NLT 2 Samuel 13:26 ESV 2 Samuel 13:26 NASB 2 Samuel 13:26 KJV 2 Samuel 13:26 Bible Apps 2 Samuel 13:26 Parallel 2 Samuel 13:26 Biblia Paralela 2 Samuel 13:26 Chinese Bible 2 Samuel 13:26 French Bible 2 Samuel 13:26 German Bible 2 Samuel 13:26 Commentaries Bible Hub |
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