3. Their disappointment of his hopes; his consternation, trembling anxieties, exaggerated fears (2 Samuel 13:30); his bereavement by death (2 Samuel 13:32) and by enforced exile through crime (2 Samuel 13:34); his son a fratricide, like Cain, alive yet dead. What a heavy burden of trouble was thus laid upon David! It is not surprising that it was followed by serious and protracted bodily affliction, favourable to the designs of his enemies and conducive to still deeper distress (2 Samuel 15:4, 2 Samuel 15:30), as several psalms seem to indicate (Psalms 38:1-22; Psalms 39:1-13; Psalms 41:1-13; Psalms 55:1-23.).
O Jehovah, rebuke me not in thine anger,
Nor chasten me in thy hot displeasure.
For thine arrows stick fast in me,
And thy hand presseth me sore," etc.
II. SOMETIMES DUE TO HIS OWN FAULT.
1. His sinful example. Children are more ready to imitate their father's vices than his virtues.
2. His defective discipline. "David's failure in the government of his family was due in part to the excessive, even morbid, tenderness of his feelings towards his children, especially some of them. He may also have thought of his family circle as too exclusively a scene for relaxation and enjoyment; he may have forgotten that even there there is a call for much vigilance and self-denial" (Blaikie). "By this example we see that children whom their parents spare to correct will in the end be a grief unto them" (Wilier). "Chastisement without love is an outrage; no father is at liberty to plague or torture his child; but a love that cannot chastise is no love, and reaps a poor reward. A child that does not at the proper time feel the father's rod becomes at last a rod for his father" (Schlier). "Ofttimes the child whom the father loves most (as David did Amnon) becomes his greatest grief by too much indulgence" (Guild).
3. His culpable clemency in the case of a great crime (2 Samuel 13:21). Even if David did inflict some punishment on Amnon, as it has been supposed (Chandler), yet it was altogether inadequate to the offence. The sorrows of a father over the sins and sufferings of his children are intensified by the knowledge that they are, in some degree, the result of his own errors and transgressions. "A parent can have no sharper pang than the sight of his own sin reappearing in his child. David saw the ghastly reflection of his unbridled passion in his eldest son's foul crime (and even a gleam of it in his unhappy daughter) and of his murderous craft in his second son's bloody revenge" (Maclaren).
III. NOT WITHOUT MERCIFUL ALLEVIATION.
1. The occasion of trouble is less calamitous than it might have been; less than it was feared to be (2 Samuel 13:32).
2. Grief is assuaged by the lapse of time (2 Samuel 13:37, 2 Samuel 13:38).
3. It is vain to mourn over what is irreparable (2 Samuel 13:39; 2 Samuel 12:23; 2 Samuel 14:14).
4. These afflictions are chastisements from the heavenly Father's hand, and should be endured with patience and hope (Psalms 39:7, Psalms 39:9; Psalms 38:15).
5. They are mingled with tokens of Divine favour (2 Samuel 12:13, 2 Samuel 12:25; Psalms 41:1-3; Isaiah 27:8).
6. Their purpose is morally beneficial (Hebrews 12:11). "It may seem strange to say it, but it is most true, that the tears which flow from the eyelids of a man are as needful to the fruitfulness of his heart as the dews which descend from the eyelids of the morning are to the thirsty ground" (E. Irving).—D.
HOMILIES BY G. WOOD
2 Samuel 13:3
A diabolical friend: a homily for young men.
This chapter contains a dreadful story. The unnatural lust of Amnon, the vile counsels of Jonadab, the unsuspiciousness of the king, the confiding innocence of Tamar, her unavailing remonstrances and resistance, the hardened villainy of her half-brother, his hatred and cruel expulsion of his innocent victim, her bitter anguish and lamentations, the unjust leniency of David towards the offender (although "very wroth"), the vengeance so quietly prepared and so sternly executed by Absalom, the king's lamentations over the death of Amnon, his subsequent longing after the fugitive Absalom,—present a picture of horrible wickedness, of helpless misery, of weak negligence, of fierce and deadly revenge, which moves us with alternate detestation and pity, as well as wonder that so much depravity should have been found in the family of a man so godly and devout, until we remember the unfavourableness of polygamy to the right training of families, the foolish indulgence of David towards his children, and his own evil conduct, which weakened his authority. Passing by, however, all other particulars, let us consider awhile this statement, "Amnon had a friend, whose name was Jonadab … a very subtil man."
I. A KIND OF FRIENDSHIP TO BE ABHORRED AND AVOIDED. At first view the friendship of Jonadab and Amnon seems natural and proper. They were first cousins; Jonadab was a man of intelligence ("subtil," equivalent to "wise," not necessarily "subtle" in the bad sense); he "showed himself friendly" by noticing his friend's doleful appearance and inquiring the cause. Not until we observe the advice he gave, and see how it was accepted and followed, do we discover how base he was, how base they both were. Amnon's vileness appears, indeed, earlier, in his indulgence of a passion for his beautiful half-sister, and that so violent, while so seemingly hopeless, that it affected his health. A case, surely, calling for pity and sympathy! No wonder that his dear friend so feelingly inquired after his health, and employed his subtlety to find a remedy! They must have known each other very well for one to acknowledge so disreputable a cause of his ill looks, and the other to suggest so infamous a restorative. What a real friend would have advised is obvious. He would have urged Amnon, by every consideration of morality and religion, of regard for the honour of his family and nation, the happiness of his father, and the duty he owed to his sister, to conquer his guilty passion. But Amnon knew well that he was in no peril of being troubled with such counsel, or he would not have acknowledged his shameful lust. Observe, too, how utterly this pair of friends, like all their tribe, disregarded the ruin and misery which they were plotting for the innocent Tamar. They seem to have been tolerably sure that the offence would not be thought very serious by "society," and that the law would not be put in force by David. His own sins of a similar kind would give them confidence of impunity. Even after committing the foul crime, Amnon does not seem to have thought it necessary, for the sake either of safety or decency, to retire for at least a time from Jerusalem until the affair had "blown over." What a contrast between this friendship and that of David and Jonathan! Many such friends, alas! are to be found in the world; men who are counselling and aiding and hardening each other in licentiousness, whose delight is to ruin the innocent, and bring dishonour and misery on their families; and who are preparing each other for well-merited damnation. Yet their debauchery is overlooked by "society," especially if they be of high rank, while their victims receive no pity. It would be of little use to address such wretches, even if we could gain access to them. But we may warn young men who have not yet come under their deadly influence, but who may be in danger of doing so. For in all classes of society persons are to be found who, corrupt themselves, delight in corrupting others. Young men coming from the country to great cities, where at present they have no friends, are in peril, not only from prostitutes or sometimes from loose married women, but from men of the class referred to. These will test them by using double entendres, advancing to outspoken ribaldry and freer conversation about sexual indulgences. If discouraged, they will laugh at the "innocence" and "squeamishness" of the youth they would corrupt. If he at all encourage them, they will introduce him to indecent books, or offer themselves as guides to the places where he may safely indulge his passions. To an inexperienced youth, not yet well grounded in Christian principles, such approaches present very powerful temptations. The assault from without meets with auxiliaries within, in the awakening passions themselves, and in a curiosity "to see a little life." The manner in which such temptations are met at the beginning is likely to determine the character of the youth's whole future life. To yield is to be undone; to resist and conquer is to gain new strength for future conflict and victory. Let, then, those who are thus tempted shrink back from their tempter as from a viper. At the first indication of such depravity let them "cut" those who display it,, however related to them by blood, however agreeable as companions (the more agreeable the more dangerous), however able to help them in their worldly career. If their counsel be not followed, yet friendly association with them in any degree must exercise a debasing influence. It may not be possible to avoid them altogether; they may be employed in the same establishment, and indulge themselves in loose language in the hearing of their fellows; but let a loathing of them be cherished, and every practicable effort be made to silence and suppress them.
II. THE SUREST SAFEGUARDS AGAINST SUCH FRIENDSHIP.
1. Close and decided friendship with Christ. Begun early, cultivated diligently by daily communion with him in secret, through devout study of his Word, believing meditation, fervent prayer. Thus the heart will become filled with the purest and noblest affections, leaving no room for the vile; and thus will the youth become "strong in the Lord, and in the power of his might," and "be able to withstand in the evil day" (Ephesians 6:10, Ephesians 6:13).
2. Friendship with the best Christians. Union and communion with them in Church fellowship, in Divine ordinances, in Christian work, in social life and its pure enjoyments. Christian people should interest themselves in the young (especially young men from home), and welcome them to their confidence, their friendship, their homes. For the young must have friends; and if there be difficulty in associating with the good, they are in so much greater danger of contenting themselves with the evil or the doubtful. But if they form Christian friendships, these will be as an impassable barrier against the advances of such as would lead them astray.
3. Constant watchfulness and prayer. Against everything that, if indulged, would make the society of the wicked welcome. Guard the heart, for out of it springs the life (Proverbs 4:23). Seek of God a clean heart (Psalms 51:10). Suppress every impure thought and feeling (see Matthew 5:28), and every impulse to utter impure words (Ephesians 4:29; Ephesians 5:3). Let the psalmist's prayers (Psalms 141:3, Psalms 141:4; Psalms 139:23, Psalms 139:24) be yours. Ever cherish the thought, "Thou God scent me" (Genesis 16:13).
4. Consideration of the certain result of following evil counsellors. "A companion of fools shall be destroyed" (Proverbs 13:20). Amnon found it so. Let the young man think, when sinners entice him, "They are inviting me to misery, death, hell!"
Finally, it is not only those who are unchaste, and the abettors of unchastity whose close acquaintance and counsel are to be avoided, but the irreligious and immoral in general; all who are "lovers of pleasure rather than lovers of God" (2 Timothy 3:4, Revised Version); all who adopt, practice, and tempt to infidelity, sabbath breaking, intemperance, gambling, untruthfulness, dishonesty, or any other form of evil. "Be not deceived: evil company" of any kind "doth corrupt good manners" (1 Corinthians 15:33, Revised Version).—G.W.
2 Samuel 13:12
Things that ought not to be done in Israel.
The plea of Tamar, "no such thing ought to be done in Israel," is interesting, as showing that the sentiment was prevalent amongst the Israelites, morally imperfect as they were, that they were not to be as the nations around them; that practices prevalent elsewhere were altogether out of keeping with their position and calling "It may be so elsewhere; but it must not be so in Israel." A similar sentiment as to what is statable and becoming is appealed to in the New Testament. Christians are exhorted to act "as becometh saints" (Ephesians 5:3; Romans 16:2), to "walk worthy of the Lord," "worthy of their vocation," etc. (Colossians 1:10; Ephesians 4:1).
I. THE GROUNDS OF SUCH A SENTIMENT. Why should the people of God regard themselves as under special obligations to live pure and holy lives?
1. The character of their God. "Ye shall be holy, for I am holy" was the language of God to Israel (Le 11:44); and it was repeated to Christians (1 Peter 1:15, 1 Peter 1:16). The injunction could not have been addressed—cannot now—to the worshippers of other gods.
2. Their own consecration to God. Israel was separated by God from other people to be his own people, devoted to the practice of purity and righteousness (Le 2 Samuel 20:24, 2 Samuel 20:26). All their history, laws, and institutions had this for their aim, and were adapted to it. In like manner Christians are "called to be saints" (Romans 1:7), chosen of God, "that they should be holy and without blame before him in love" (Ephesians 1:4). The Son of God is called Jesus, because he came to "save his people from their sins" (Matthew 1:21). The purpose of his love and self-sacrifice for them is to "redeem them from all iniquity, and purify unto himself a people for his own possession, zealous of good works" (Titus 2:14, Revised Version). This aim is expressed by the rite by which they are consecrated to God and introduced into his kingdom—it is a baptism, a washing from uncleanness. For this they are united into a holy fellowship, with sacred ministries and services, and godly discipline; and all the inspired instructions and admonitions addressed to them, and expounded to them by their teachers, have manifestly the same end and tendency. With all and above all, the Spirit which dwells amongst them and gives life and reality to all their communion, worship, and service, is the Holy Spirit, and his work is to regenerate and sanctify their nature, and produce in them all goodness.
3. The wonders by which they have been redeemed and consecrated. Ancient Israel, by a long succession of supernatural revelations, marvellous miracles, and providential interpositions. The Church of Christ, by the incarnation of the Eternal Word, and all that followed in the life, death, resurrection, and ascension of our Lord, and the miraculous bestowment and works of the Holy Ghost. Yea, every true Christian is himself, as such, a product of the Spirit's supernatural power, being "born again," "born of the Spirit" (John 3:3, John 3:6). Thus it is that this "holy nation" is perpetuated in the earth.
4. Their privileges and hopes. "The children of Israel" were "a people near unto God" (Psalms 148:14). He was their "Portion;" they enjoyed his special presence, guidance, government, and defence. In a yet more emphatic sense Christians have God as their God, enjoy constant union and communion with him, and are assured of his love and sympathy, care and protection. Moreover, to them is given, more clearly and fully than to the Old Testament Church, the hope of eternal life. And what is this hope? It is that of seeing God and being like him (1 John 3:2), of becoming "a glorious Church, not having spot, or wrinkle, or any such thing, but …holy and without blemish" (Ephesians 5:27), presented "faultless before the presence of his glory" (Jud 2 Samuel 1:24). It is to be admitted into the "New Jerusalem," into which nothing unholy can enter (Revelation 21:27). The condition of realizing this blessedness is purity of heart—that "holiness without which no man shall see the Lord" (Matthew 5:8; Hebrews 12:14). it is clear that in such a community nothing unholy "ought to be done," however common elsewhere. Such things are utterly inconsistent with their position, their knowledge, their professions, and their prospects.
II. THE CONDUCT WHICH THIS SENTIMENT CONDEMNS. We need not dwell on gross sensuality, such as that against which the words of the text were first used. They were appropriate then, because the standard of morality "in Israel" was so much higher in respect to such practices than in the surrounding nations. But the respectable part of general society in our time and country recognizes "no such thing" as Amnon proposed as lawful. And as to many other departments of morality, the moral standard of society has been elevated by the influence of Christianity. In using the words, therefore, we do well to think of practices which are permitted or at least thought tightly of by others, but which are nevertheless contrary to the precepts or spirit of our religion. Amongst these may be named:
1. Selfishness. Including covetousness, worldly ambition, illiberality, etc; with the disregard or violation of the claims and rights of others that are allied to them. These are common enough in Christian countries, but ought not to exist amongst Christian people, whose religion is a product of Divine love, whose great Leader and Master is the incarnation of love, who have received numberless precepts enjoining the love of others as of themselves, and have been assured that love is greater than faith and hope (1 Corinthians 13:13), much greater, then, than religious ceremonies, and ecclesiastical forms and observances. Covetousness in particular is closely associated in the New Testament with sensuality, as a vice not even to be named amongst Christians, and is declared to be idolatry (Ephesians 5:3, Ephesians 5:5; Colossians 3:5; 1 Corinthians 5:10, 1 Corinthians 5:11);
2. Pride. Whether of rank, or wealth, or intellect. Holy Scripture, in both Testaments, abounds in precepts and examples against pride. The Lord Jesus "humbled himself" in becoming man, and in the whole of his life on earth, and frequently enjoined humility on his disciples, and reproved every indication of a proud spirit in them. Common, therefore, as pride is in the world, "no such thing ought to be" in the Church.
3. Similar remarks may be made as to unkindness, the revengeful spirit, the unforgiving spirit, quarrelsomeness, uncharitableness, evil speaking, and the like.
4. To these may be added frivolity, gaiety—dissipation, a life of mere amusement, with no serious, worthy purpose or pursuit. These are not becoming in those who are enjoined to work out their salvation with fear and trembling; to be sober and vigilant because of the activity of Satan in seeking their destruction; to deny themselves, etc. (Philippians 2:12; 1 Peter 5:8; Luke 9:23).
5. Indifference to the spiritual welfare of others. The gospel brings into prominence the claims which men have upon Christians in this respect. Jesus very solemnly warns against "offending," others, even the least, by doing or saying what would lead them into sin or hinder their salvation (Matthew 18:6, Matthew 18:7). He repeatedly teaches his disciples that he gave them light in order that they might "shine before men," and so lead them to glorify God. St. Paul commends the Philippians for their "fellowship in furtherance of the gospel," and urges them to "strive" on its behalf (Philippians 1:5, Philippians 1:27, Revised Version). St. Peter enjoins that "as every man hath received the gift," he should use it for the good of others, in teaching and ministering (1 Peter 4:10, 1 Peter 4:11). And in general, the cause of Christ is committed to his disciples, that they may sustain and extend it both by active service and by pecuniary gifts. To the discharge of this duty by others we owe our own Christian privileges and character. If we disregard it, we display ingratitude, unfaithfulness to our Lord, insensibility to his great love to ourselves. Unconcern as to the salvation of men is natural enough in men of the world, but "no such thing ought to be" found amongst Christians.
Finally, in the absence of specific precepts, we may settle many a doubt as to our duty by considering whether the act or habit in question is suitable and becoming in those who profess themselves earnest disciples of Jesus Christ; whether it is in harmony with his spirit and character, and conducive, or at least not hostile, to our spiritual benefit, or that of others.—G.W.
2 Samuel 13:13
Fools in Israel.
Sad as was the case of the injured Tamar, that of her wicked brother was sadder still. She was outraged, but innocent; he was "as one of the fools in Israel."
I. WICKED MEN ARE "FOOLS." The term is often used in Holy Scripture as synonymous with "godless," "lawless," "sinful;" especially in the Book of Proverbs, where piety and holiness are designated "wisdom." The folly of sinners appears in that:
1. Their life is opposed to right reason. To wisdom, as recognizable by the intellect and moral sense, and as revealed in the Sacred Word. They reject the guidance of "the only wise God"—the Infinite and All-perfect Wisdom. This is true, not only of gross and brutal sinners like Amnon, but of the most refined and intellectual. Either they know not how to live, or, worse, will not live according to their knowledge. Of many in our day we may use the words of St. Paul (Romans 1:22), "Professing themselves to be wise, they became fools."
2. They act contrary to their own well being. They reject the greatest blessings for this life and the next; and choose for themselves degradation, destruction, and misery. They sell their souls for transient gain or pleasure, or surrender them to destruction because they are too proud to learn or to accept salvation as a free gift of God to the undeserving.
3. They are in many instances the subjects of strange and fatal delusions. Believing themselves Christians, though destitute of the most essential characteristics of Christ's true disciples; imagining themselves safe for eternity because of their devotion to ritual observances and dutiful submission to their priests, although they continue in their sins.
II. SUCH FOOLS ARE TO BE FOUND "IN ISRAEL." In the most enlightened communities; in Christian congregations; in the purest Churches.
III. FOOLS "IN ISRAEL" ARE THE WORST TOOLS. The most guilty, the most hopeless of the class. Because of:
1. The light which shines there. Revealing God, truth, duty, sin and holiness, life and death. They "rebel against the light" (Job 24:13), either by ignoring it, or hating and consciously rejecting it.
2. The influences enjoyed there. From the examples of good men; from the institutions and life of the Church; from the presence and operation of the Holy Spirit.
3. The privileges accessible there. The friendship of Christ and Christians; approach with assurance to the throne of grace in prayer for all needful Divine guidance and strength.
4. The convictions produced there. Living "in Israel," it is scarcely possible to escape impressions and convictions which especially bring wisdom within reach, and render continuance in folly and sin the more deplorable. They furnish opportunities of repentance and salvation which, being neglected, greatly increase guilt.
5. The heavier doom incurred there. By those, that is, to whom the advantages there enjoyed become occasions of greater sin. To them belong the "many stripes" (Luke 12:47) and the "sorer punishment" (Hebrews 10:29). Let each of us, then, be concerned not to be "as one of the fools in Israel."—G.W.
2 Samuel
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