EXPOSITION
2 Samuel 13:1
After this. This phrase, as we have seen on 2 Samuel 10:1, has little chronological force, but the date of the sad event which formed the second stage in David's punishment can be settled with considerable certainty. Tamar was the daughter of Maacah, a princess of Geshur, and David's marriage with her, while still at Hebron, is mentioned as a proof of his growing power, and consequently some time must have elapsed after his appointment as king before this alliance took place. As Absalom was apparently older than Tamar, if she were now fifteen or sixteen years of age. David would have been king of all Israel at least thirteen or fourteen years, and would have reached the summit of his glory. His wars would be over, Rabbah captured, and his empire firmly established. For twenty more years he must sit upon his throne, but as a culprit, and bear the many sorrows resulting from his sin. Amnon was David's firstborn, the son of Ahinoam of Jezreel; and probably he would never have committed his shameless crime had not David's own sin loosed the bonds of parental authority. As it was, he hesitated, but was encouraged to it by his cousin, who was too subtle a man not to weigh David's character well before coming to the conclusion that Amnon might safely gratify his lusts. The name Tamar means "palm tree," and both she and Absalom were remarkable for their personal beauty.
2 Samuel 13:2
Amnon was so vexed, that he fell sick. The Hebrew literally is, and it was narrow to Amnon, even to becoming sick. To an Oriental a feeling of narrowness means distress, while in joy there is a sense of largeness and expansion. Our words for distress have lost this picturesque force. That Amnon thought it hard does not mean that he had any feeling for his sister's disgrace, but that he knew that his attempt was difficult. He did not see how he could get Tamar into his power, and feared the consequences. The wives had each her own dwelling, and the daughters were kept in strict seclusion.
2 Samuel 13:3
Jonadab, the son of Shimeah. He is called Shammah in 1 Samuel 16:9, and is there described as Jesse's third son. A brother of Jonadab, named Jonathan, is mentioned in 2 Samuel 21:21 as a valiant soldier who slew one of the Philistine giants. Subtil is not used in a bad sense, but means clever, ready in devising means.
2 Samuel 13:4
Why art thou, being the king's son, lean? The Hebrew is, Why, O son of the king, dost thou pine away morning by morning? There was probably a gathering of friends every morning at the young prince's house, and his cousin, attending this levee, noticed Amnon's melancholy, and, having forced a confession from him, is unscrupulous enough to suggest a plan that would make Tamar her brother's victim.
2 Samuel 13:5
When thy father cometh to see thee. While the daughters lived in Oriental seclusion in the dwellings of their mothers, the sons seem to have had separate apartments assigned them in the palace. And David evidently was an affectionate father, who even went to the abodes of his sons in a loving and unceremonious way, to see how they fared. But Jonadab abused the king's affection, and made it the very means of removing the obstacles in the way of his daughter's disgrace. And like the whole tribe of flatterers and time servers, he employed his cleverness to gratify his patron's momentary passion, indifferent to the miserable consequences which must inevitably follow. For the least punishment which Amnon would have to bear would be exclusion from the succession to the crown, besides disgrace and his father's anger. Absalom, who was three or four years younger than Ashen, he despised, and counted for nothing.
2 Samuel 13:9
She took a pan. Many of the words are difficult because, being the names of ordinary domestic articles, they do not occur in literature. A man may be a good French scholar, and yet find it difficult in France to ask for things in common use. Here the Syriac is probably right in understanding, not a pan, but the delicacy Tamar had been cooking. In 2 Samuel 13:8 the word rendered "flour" is certainly "dough," and is so rendered in the Revised Version. The cakes were a kind of pancake, fitted to tempt the appetite of a sickly person. The picture is a very interesting one: the palace parcelled out into separate dwellings; the king kindly visiting all; the girls on friendly terms with their brothers, yet not allowed to go to their rooms without special permission; and finally Tamar's skill in cookery—an accomplishment by no means despised in an Oriental menage, or thought unworthy of a king's daughter.
2 Samuel 13:12
Do not force me; literally, do not humble me. It is to be regretted that the word should be changed, as it bears testimony to the nobleness of the Hebrew women, who regarded their chastity as their crown of honour. The word folly is used in the sense of unchastity in Genesis 34:7 and elsewhere, and it is noteworthy that the Jews thus connected crime with stupidity. Vain, that is, empty persons were the criminal part of the population ( 9:4), and to call a man "a fool" was to attribute to him every possible kind of wickedness (Matthew 5:22). The thought which lay at the root of this view of sin was that Israel was a peculiar people, sanctified to God's service; and all unholiness, therefore, was not merely criminal in itself, but a proof that the guilty person was incapable of rightly estimating his privileges. Tamar urges this upon her "empty" brother, and then pathetically dwells upon their mutual shame, and, finding all in vain, she even suggests that the king might permit their marriage. Such marriages, between half-brothers and half-sisters were strictly forbidden, as tending to loosen the bends of family purity (Le Genesis 18:9; Deuteronomy 27:22); but possibly the Levitical code was occasionally violated, or Tamar may have suggested it in the hope of escaping immediate violence.
2 Samuel 13:15
Anmon hated her exceedingly. Ashen had not really ever loved Tamar; his passion had been mere animal desire, which, by a well known psychological law, when gratified turned to hatred. Had he possessed any dignity of character or self-respect, he would have resisted this double wrong to one so near to him, and whom he had so terribly disgraced; but he can only remember the indignant words she had spoken—her comparison of him to "the fools in Israel," and her obstinate resistance to his wishes. With coarse violence he orders her away; and when, humbled and heartbroken, she begs for milder treatment, he adds insult to the wrong, and bids his manservant push her out, am! belt the door after her. By such an order the manservant and all Amnon's people would be led to believe that she was the guilty person, and Ashen the victim of her enticements.
2 Samuel 13:16
There is no cause. This is certainly not a possible translation of the Hebrew, which is probably corrupt; and though Tamar's words may have been broken and hysterical, we cannot suppose that the narrator intended to represent her sobs. The text is rendered by Philippsohn, "And she said to him respecting the evil deed, Greater is this than the other." Similarly Cahen renders it, "au sujet de ce mal." Flat as this is, no better rendering is possible; but the Vatican copy of the Septuagint has a reading which suggests the line of probable emendation: "Nay, my brother, this evil is greater than the other." It was greater because it east the reproach upon her, refused her the solace of his affection, and made her feel that she had been humbled, not because he loved her, but for mere phantasy. He has had his will, and, careless of her sorrow, he scuds her contemptuously away, indifferent to the wrong he has done her, and piqued and mortified at her indignant resistance. However much we may disapprove of Absalom's conduct, Amnon richly deserved his punishment.
2 Samuel 13:18
A garment of divers colours. This was probably a long tunic with sleeves, so woven as for the colours to form patterns like those of the Scottish tartans (see on Genesis 37:3). The next sentence is probably a note, which has crept from the margin into the text, and which literally is, "For so king's daughters, while unmarried, wore over mantles" (me'ils; see note on 1 Samuel 2:19). Both the Authorized Version and the Revised Version so render as if the coloured chetoneth and the me'il were the same; but the meaning of the note rather is to guard against the supposition that the princess, while wearing the close-fitting long tunic with sleeves, had dispensed with the comely mantle. It is, indeed, possible that, while busy in cooking, she had laid the me'il by, and now rushed away without it. But it was the tunic with its bright colours which made both Amnon's servitor and also the people aware that she was one of the king's daughters.
2 Samuel 13:19
Tamar put ashes. There was no concealment of her wrong, but, thrust out of the inner chamber into which Amnon had enticed her (2 Samuel 13:10), she cast ashes upon her head from the very fire which she had just used in cooking, and, rending her garment, hastened away with her hand on her head, and with cries of lamentation. If David had foreseen this sad sight when giving way to his passion for Bathsheba, he would have felt that sin is indeed "folly," and that its pleasure is followed by shame and bitter anguish.
2 Samuel 13:20
Hath Amnon? The Hebrew has Aminon, a diminutive, which some authorities regard as expressive of contempt. More probably it is an accidental variety of spelling. Hold now thy peace. We must not suppose that Absalom did not comfort his sister, and make her conscious of his love. He was, in fact, so indignant at her treatment as to have purposed the sternest vengeance. But this he concealed from her, and counselled patience, net merely because she would have dissuaded him from a course so full of danger to himself, but because it was the duty of both to wait and see what course David would take. Where polygamy is permitted, it is the duty especially of the brothers to defend their sisters' honour (Genesis 34:31). But David was both her father and the chief magistrate; and, moreover, he had been made an instrument in his daughter's wrong. They must be patient, and only if David failed in his duty would Absalom's turn come. Meanwhile, Tamar dwelt in his house desolate, as one whose honour and happiness had been laid waste.
2 Samuel 13:21
David … was very wroth. The legal punishment for Amnon's crime was "the being cut off in the sight of the people" (Le 2 Samuel 20:17). But how could David, who had himself committed crimes for which death was the appointed penalty, carry out the law against his firstborn for following his example? Still, he might have done more than merely give Amnon words of reproof. Eli had done as much, and been punished with the death of his sons for his neglect of duty (1 Samuel 2:34). The sin of David's son had been even more heartless than theirs; and could David hope to escape the like penalty? It would have been wise to have given proof that his repentance included the suppression of the crime to which his previous conduct had given encouragement. But David was a man whose conduct was generally governed by his feelings. He was a creature of warm and often generous impulse, but his character lacked the steadiness of thoughtful and consistent purpose.
2 Samuel 13:22
Absalom spake …neither good nor bad. (On this phrase, see Genesis 24:50; Genesis 31:24.) Absalom's outward demeanour was one of utter indifference, concealing a cruel determination. It is strange how unlike the son was to the father.
2 Samuel 13:23
Absalom had sheep shearers in Baal-hazor. The sheep shearing was a usual occasion for feasting and holiday keeping (see 1 Samuel 25:2, 1 Samuel 25:8). Baal-hazor was apparently the name of Absalom's estate, situated near the town Ephraim (2 Chronicles 13:19), which, according to Eusebius, lay about eight miles north of Jerusalem. As Ephraim was near the wilderness of Judah, it was probably the same town as that to which our Lord withdrew (John 11:54). The phrase beside, literally, near, Ephraim, shows that it must be the town, and not the tribal territory, which is here meant. Two full years; Hebrew, years of days.
2 Samuel 13:25
But blessed him. These words, in the courtly language of the East, not only mean that David parted from Absalom with kindly feelings and good wishes, but that he made him a rich present (see note on 1 Samuel 25:27, where the same word occurs; and observe the nature of Abigail's blessing described there). David's court had evidently become lavish, when thus a visit from him to his son's farm would be too costly for the young prince's means; but had he so increased his present as to have made it reasonable for himself and his chief officers to go, Absalom must have deferred his crime. As it was, the invitation put David off his guard, and, forgetting the fatal consequences of his good nature in permitting Tamar's visit to Amnon, he allowed his sons to go to the festival. Nor must we blame him for his compliance. He had probably at first been full of anxiety as to the course Absalom might pursue, but his silence and forbearance made him suppose that Tamar's wrong had not caused her brother any deep sorrow. Himself a man of warm feelings, he had expected an immediate outburst of anger, but such stern rancour persevered in for so long a time with such feline calmness of manner was beyond the range of his suspicions; and the invitation, first to himself and then to all his sons, made him suppose that Absalom had nothing but affectionate feelings toward them all.
2 Samuel 13:28
Smite Amnon. The order was given before the banquet began, and every arrangement made to render the attack successful. Though Tamar's wrong was the mainspring of Absalom's conduct, yet neither he nor his men would forget that Amnon stood between him and the crown; and Amnon, entirely off his guard, never very wise at his best, and with his senses made dull by wine, seems to have fallen an easy prey. And as soon as the murder was committed, the rest of the king's sons, though all had attendants with them, fled in dismay, not knowing what might be the extent of Absalom's purpose. It is said that they fled on mules, this being the first place in which this animal is mentioned, as the word so translated in Genesis 36:24 really means "hot springs," and is so translated in the Revised Version. The breeding of hybrids was forbidden in Le Genesis 19:19, and probably they were procured, as were horses, by trade. Up to this time the ass had been used for riding; but now David had a favourite mule (1 Kings 1:33), and Solomon received mules as tribute (1 Kings 10:25). Horses seem to have been used chiefly for chariots.
2 Samuel 13:30
Tidings came. Some of the servants seem to have fled immediately that the attack was made, and in their terror reported, not what had really happened, but what they assumed was Absalom's purpose. It shows, however, how thoroughly Absalom had dissembled when thus they entirely forgot that he had a grudge against Amnon. And David, in utter misery, tears his robes, and throws himself prostrate on the ground, while his courtiers, with rent garments, stand speechless round him. But the guilty Jonadab guesses more correctly the truth. He had probably watched Absalom closely, and distrusted his silence. Nothing, perhaps, had happened to justify his suspicions, but as soon as the tidings came he divined the real meaning. And, wicked as he was, he could never have supposed that Amnon would turn upon the woman he had wronged, and insult and disgrace her. He probably imagined that Amnon really loved her, and that the matter would be patched up. But when the wretched youth acted so shamelessly, Jonadab probably felt sure that Absalom would sooner or later take his revenge.
2 Samuel 13:32
By the appointment; literally, for upon the mouth of Absalom it was laid from the day he humbled Tamar his sister, "Mouth" is not the word we should have expected here, and the Syriac instead has "mind," and the Chaldee "heart." But the mouth often expresses determination, and Jonadab may have noticed Absalom looking at his brother with compressed lips. More probably, however, it is a colloquial phrase, with no special application to Absalom; and the Syriac gives the true sense.
2 Samuel 13:34
But Absalom fled. These words break the form of the narrative, but complete the sense. They briefly state that Jonadab was right; for, so far from molesting any of the rest of the king's sons, Absalom had no other thought than for his own safety. He had avenged his sister, but had at present no other sinister design. It was David's method of treating him which drove this youth, with a nature fit for treachery, into schemes of rebellion. The way of the hillside behind him. This may mean "from the west," as, in taking the points of the compass, the Hebrews looked to the east, which would thus be "before them." Compare "the backside of the desert," that is, "the western side," in Exodus 3:1; and "the Syrians before and the Philistines behind," that is, on the east and west (Isaiah 9:12). But the versions differ so strangely in their renderings that they could scarcely have been made from our present text.
2 Samuel 13:36
The king also and all his servants wept very sore. The narrative sets very clearly before us the great terror of the king, who at first supposes that all his sons are murdered; there is then suspense while Jonadab suggests that one only has been sacrificed to private vengeance; then quickly comes the watchman's report of the appearance of much people rapidly descending the hillside, and this is followed by the hasty rush of the fugitives into his presence, and the terrible certainty that one son has, with long premeditated malice, murdered his brother. And as he wept, David, we may feel sure, thought of Uriah, murdered because of his own base passions, whereas Amnon had brought death upon himself by following, alas! the example of his own father. He would think, too, of the words of his sentence, that "the sword should never depart from his house." It had claimed one victim, and who could now stop the outburst of angry passions in a family which previously had dwelt in kindly friendship? Probably, too, he reproached himself for not punishing Amnon. Had he done so with sufficient severity to have satisfied Absalom, he would have saved the life of his firstborn, and not have driven his second son into terrible crime. He had not done so because his own sins had tied his hands. Yes; David had good reason for weeping sore.
2 Samuel 13:37, 2 Samuel 13:38
So Absalom fled. The triple repetition of these words, and the fragmentary style, make it probable that we have hero an abridgment of a longer narrative. So in 2 Samuel 13:35 the words probably are a summary of a more circumstantial account of Absalom's doings after his young men had slain Amnon. (On Talmai and Geshur, see notes on 2 Samuel 3:3.)
2 Samuel 13:39
And (the soul of) king David longed to go forth unto Absalom. This translation has the support of the Jewish Targum, and, as the verb is feminine, the insertion of the added word is possible, though the sense seems to require "anger" instead of "the soul." But the versions all give the verb its ordinary meaning of "ceasing," and, though there is something harsh in taking it impersonally, yet their authority is too great for us to say that such a mode of rendering it must be wrong. And if the grammar be difficult, the sense put upon the words by the versions is excellent. Literally they are, As to King David, there. was a ceasing to go forth after Absalom; for he was comforted, etc. At first he had demanded of Talmai the surrender of the offender, and, when Talmai refused, David tried other means; but in time, when his grief for Amnon was assuaged, he desisted from his efforts. But even so it required much subtlety on Joab's part to obtain Absalom's recall, which would scarcely have been the case if David's soul was longing for his son's return; and, even after his coming, David long maintained an unfriendly attitude. Amnon was his firstborn, and evidently dearly loved, but David's culpable leniency had borne bitter fruit. And again he acts without thoughtful sense of justice, and though at first he would have given Absalom merited punishment, yet gradually paternal feeling resumed its sway, unhappily only to be miserably abused.
HOMILETICS
2 Samuel 13:1-22
The firstfruits of iniquity.
The facts are:
1. Amnon entertains an improper affection for his half-sister Tamar, and meditates evil.
2. Making known his secret passion to Jonadab, he is prompted to a device for securing a personal interview with her.
3. The king, visiting Amnon in his pretended sickness, kindly arranges that Tamar should wait upon him with special focal in his chamber.
4. Seizing an opportunity in the absence of attendants, he accomplishes his purpose in defiance of her protests and pretexts.
5. By a sudden revulsion of feeling, he now hates her, and causes her to be driven away in disgrace.
6. Her trouble becoming known to the king and to Absalom, the one is very wroth and does nothing, and the other conceals his cherished hatred and revenge. The rather long account given of the base sin of Amnon is no doubt intended to show how the chastisements pronounced by Nathan (2 Samuel 12:10, 2 Samuel 12:11) were brought about. In this way the spiritual character of the narrative shines through all the details, which in themselves seem worthy of being forever lost in oblivion. It is in connection with the evil, and often through the evil, of life that the righteousness of God is historically revealed. Those who object to such passages as these in the Bible know not the principle on which it, as a book, is constructed. It is not the deeds that are the object of thought and instruction, but the fulfilment of the righteous judgments of God, brought to pass in the fact and consequences of their occurrence. In the deeds here recorded we have a graphic description of the firstfruits of the dreadful sin of David.
I. ALL SIN SOONER OR LATER BEARS FRUIT IN HUMAN SOCIETY. "Sin" is a term descriptive of the moral quality of thought or action. It is a demonstrable fact in the sphere of mind and life, that every distinct thought and mental act, to say nothing of the outward expression of it, is a power or force contributed towards a modification of the existing forces at work in the world. No mental life is the same after a given thought has been formed as it would have been had some other been in its place. The law of dynamics, by which every wave of motion produces an effect forever, holds good in the mental and moral sphere. Sin is a wave of evil, a force in an oblique direction, or as a seed to germinate and reproduce its kind. David's dreadful deed could not but be an instance of this inevitable law. Other counter-influences of good might arise, but they would not annihilate the fact of the evil influence, and social life would not be the same as it would have been in case his energy had all gone in the line of good, and the energy of the counteraction had been, not counteractive, but supplementary to the force of his unbroken holy life. It is an awful fact that the universe, after sin, is a changed place, and that the trace of the curse in some form, though not necessarily active, will ever be found in the thought and constitution of society.
II. THE IMMEDIATE ACTION OF CONSPICUOUS SIN IS TO WEAKEN THE RESTRAINTS ON EXISTING EVIL TENDENCIES. There are always in the human heart propensities urgent for activity, and they are kept back very much by reason of the force of goodness in the good, as well as by the natural action of conscience. There can be no question that Amnon was, like many, prone to the lusts of the flesh, and that the fact of David's fall had lessened the restraints upon him. The secrecy encouraged by Jonadab might well be stimulated by the previous secrecy of David in his sin, so far as it was known to his family. The influence of David's sin on the mind of Joab could not fail to render court life more corrupt in its springs; for it is a mournful fact that, while we by our sins set a new force for evil at work which gives momentum to those already active, we do not convey to society the blessedness which subsequently may come to us in a free pardon. A notorious sin in high stations is the foster parent of kindred sins. A parent by his known sin sheds influences around his children that tend to develop the worst elements of their nature. It is fuel to fire.
III. THOSE WHO HAVE COMMITTED OPEN SINS MUST ESPECIALLY FEEL THE PAIN OF WITNESSING THE FRUIT OF THEIR DEEDS. The enlarging family of David offered wider scope for the ill effects of his conduct to work upon. The addition of Bathsheba to the harem under the peculiar circumstances could not but awaken jealousies, and among the various children loosen the bonds of restraint on the lower tendencies of life. He who had so cleverly sought to cover sin in the case of Uriah and his wife, could not detect the secret plot covered by the sickness of his son, whom he with paternal kindness visited and comforted (2 Samuel 13:6). The iniquity thus coming to maturity at last came to his knowledge in a form little suspected. Its distinctly incestuous character, and the cool cunning with which it was prepared for and perpetrated, must have given intense pain to David, apart from the evil of the act, inasmuch as it would forcibly remind him of days and nights of scheming to accomplish a horrid crime, and compel him to see that the son has learnt too well to imitate the deeds of the father. The mere sincere his recent penitence, and the more perfect his restoration to God's favour, the more keen the anguish that now would fill his spirit; for he would see and feel as a holy reconciled man only can. A similar experience is that of parents who witness in their sons, it may be, bolder forms of the sin to which they were once the victims. There are such in Christian society. Their peace with God may be real through the merits of Christ, but their pathway is beclouded by a terrible sorrow. The terrible evils of sin in this life, even to the good! Bitter is the firstfruit!
IV. THOSE WHO HAVE COMMITTED OPEN SIN ARE PARALYZED IN THEIR ACTION TOWARDS SINS OF THE SAME CHARACTER. It is said that when David learnt the full facts of Amnon's conduct towards Tamar, he "was very wroth" (2 Samuel 13:21). No doubt. Every kind and holy feeling of the restored man would be outraged by this vile conduct. But it is significant that nothing further is said. No action of a legal character was taken. The sentence of the Mosaic Law was not enforced. The remembrance of his own sin unfitted him to deal with Amnon as was due. Direct action on his part for his punishment would, he thought, be met by the reproach of his own deeds. "Physician, heal thyself," had a paralyzing meaning for him. The reference to Absalom nourishing revenge till occasion offered is an historical set off to David's inactivity. There is nothing unusual in David's conduct. It is repeated every day. The liar's tongue is deprived of its power in reproving lies in others. The deceiver in business affairs cannot with energy and force warn others against fraud. Men who have openly indulged in the lusts of the flesh speak with bated breath and act with indecision when public questions concerning the suppression and punishment of licentiousness are discussed. They may be sincere in their expression of pain, and be intensely angry if any of their offspring fall into vile ways, but they are conscious of a secret force checking the action which otherwise would have been taken. None can speak and act on moral questions as the pure. Our Saviour's words on all moral subjects carry with them the force of his unsullied life. Herein is an example for teachers and taught.
GENERAL LESSONS.
1. There should be an avoidance of all customs in society that in any way tend to strengthen, and give occasion for the development of, the baser feelings of human nature. Oriental harems may have their counterparts in certain usages of Western life. Whatever weakens the feelings of purity and chastity is a positive evil.
2. Care should be taken to avoid the company and services of men clever in evil. There are Jonadabs in society, whose services are ready, but are fraught with woe.
3. The man who can make use of the kindly sympathies of others in order to encompass their ruin is already far gone towards perdition; and inasmuch as there are many such still in society, men who abuse the tenderest affections for lustful ends, their persons should be abhorred and shunned by all Christian people.
4. The selfishness and cruelty of sin is a universal quality (2 Samuel 13:15-17), and as such it deserves the utmost detestation. All sin is self against God and God's holy order. The adulterer in his lust, the defrauder in his deceit, the extortioner in his greed, the rebellious son in his disobedience, know this too well. Their deeds are damage to the universe for sake of self.
5. There is always being treasured up somewhere retribution for those who seem to escape the punishment due to their sin. Absalom's self-control (2 Samuel 13:22) is suggestive of restraint on the forces which at last cannot but overwhelm the wicked with destruction (2 Peter 2:3; Jud 2 Peter 1:15).
2 Samuel 13:23-39
The facts are:
1. Absalom, holding a sheep shearing festival at Baal-hazor, invites the king and his sons.
2. The king, declining to go on account of being unnecessarily burdensome, gets rid of Absalom's entreaty, and bestows on him a parting blessing.
3. After some persuasion, Absalom obtains permission for all the king's sons to accompany him.
4. During the festivities the servants of Absalom, in obedience to their master, smite Amnon, whereupon all the other of the king's sons flee.
5. A false report having reached the king that all his sons were slain, he gives vent to his grief in most distressing form, until Jonadab, who was in the secret of the affair, informs him of the actual facts of the case.
6. Absalom flees, and the rest of the sons return home, and join their father in lamentation over the event.
7. During Absalom's exile for three years, David, while recovering from his grief over Amnon, was in a mind to go out after him, were it possible.
Home troubles.
The words of the prophet were being swiftly and terribly fulfilled in the experience of the king. His own crimes of adultery and murder by stealth were now bearing retributive fruit in his own family in the form of adultery and murder, with the increment of incest. That these young men acted as free agents and were responsible for their deeds makes no difference to the fact that, in relation to the previous conduct of their father, it was a terrible retribution in the order of providence. God does chastise his people with the human rod. The blessed covenant made with the chosen one was not broken—his soul was delivered from the mouth of destruction (Psalms 89:33-36); but a harvest of evil had to be reaped in the place where the dreadful seed had been sown—in the family. Never, perhaps, has this family trouble been paralleled in the experience of good men; but though its precise features are mercifully exceptional, we may see mirrored in this family trouble elements of evil found in some form or other in other domestic circles.
I. JEALOUSIES AND HATREDS CONSEQUENT ON DEEDS OF WRONG. There were signs of ill feeling in this home sprung from an Oriental harem, before the vile deed of Amnon was perpetrated; but this act developed and intensified whatever feeling of that character was in existence. In the most imperfect and unhappy homes a positive deed of wrong to a member of the family is sure to be resented by some other member whose temperament or sympathies flow in a certain direction. The world does not see the acts of harshness and even cruelty sometimes done within the sphere of home; these acts are the parents of a brood of ill feelings, which rankle and burn, waiting for occasion to vent their force on some marked object of hatred. And as the love of home is the tenderest and sweetest of all loves, so, when it is lost, there rises in its place the bitterest and most irreconcilable of hates. The best wine makes the sourest vinegar.
II. PARENTS CRITICIZED. Reading between the lines of this piece of domestic history, we can see that the past conduct of David was not only known, so far at least as Bathsheba was concerned, but that it had not escaped the critical observation of his sons. How could it? A father's domestic conduct is in open light to his children, and, although natural reverence may sway their bearing toward him, they cannot help making critical observations on anything that undermines the respect due. A really pious son would have wept in solitude over the father's sin, and have tenderly covered his shame; but the base tendencies of such young men as Amnon, and the pride of an Absalom, would only have given keenness to the critical spirit. It is a sad prophecy of trouble when children begin to criticize a parent's conduct, and it is moral ruin in a home when a father does deeds which his children, even with their slight knowledge of things, cannot but deplore. Once break down respect for moral conduct, and the home is open to the invasion of numberless ills.
III. PARENTS' APPREHENSION. There is always some room for apprehension in connection with domestic life; for the powers of evil are active, and the best guarded home may be occasionally invaded from without by a foul spirit. But, as a rule, where prudence in management is combined with correctness of conduct and a spirit of true practical godliness, confidence is in the ascendant. The blessing of God is on the abode of the faithful. In David's house at this time, consequent on the influence of his recent sin and the crime of Amnon, there was evident fear in the father's heart (2 Samuel 13:26, 2 Samuel 13:27). He had secret reasons for not going or wishing Amnon to go to the feast. Fears of business failures, and of possible changes in domestic material comforts, are common and not to be altogether avoided, yet they may carry with them no secret sting; but anticipations of possible moral disasters and complications in the home life are of all things most fearful burdens to bear, and their gravity is the greater when they are felt to be connected with one's own misconduct. Fathers and mothers should take care that they lay no foundation for painful apprehensions concerning the conduct of their children in deeds of their own performance.