Read 2 Samuel 16:15-23

Recently I enjoyed one of those father-son bonding moments as I watched some of the Star Wars movies with my older son. There are famous scenes aplenty, but one which always sticks with me (and is one of many online memes) is where Emperor Palpatine talks about his plans to finally destroy the rebellion. Ever the schemer, after manipulating various events, Palpatine states “everything is proceeding as I have foreseen”.

The idea of a puppet master (usually sinister) pervades thinking today, from shady cabals to Deep States and other conspiracies. The truth is something different, and in a sense far better. Because there is someone in ultimate control, and not in a sinister way – God. Ahithophel’s advice to Absalom is evidence of this, and reminds us of the ultimate betrayer, Judas Iscariot, whose act of betrayal was all part of God’s Plan and bidding for our salvation.

While David and his supporters had largely fled Jerusalem toward the Jordan River (apart from a “resistance” which remained), Absalom entered into Jerusalem to take up his prize (v.15) with Ahithophel his adviser.

Ahithophel was a betrayer. His counsel should have been kept only for David and his anointed successor, not for an upstart attempting to seize the throne. He was not switching employers and ignoring a “do not compete” clause. He was, in the truest sense, rebelling not just against King David but against God.

As Absalom and Ahithophel entered Jerusalem, Hushai appeared before Absalom. The author reminds us that Hushai is “David’s friend” (v.16), since Hushai is not a betrayer but a secret agent On His Majesty’s Service.

We can see this in the ambiguous way Hushai muscles into Absalom’s graces. “Long live the king! Long live the king!” (v.16) Hushai said to Absalom. Yes, but which one?

When Absalom questioned Hushai’s new-found loyalty to him given his past support of David (v.17), Hushai again ambiguously responded. 

“No, for whom the LORD and this people and all the men of Israel have chosen, his I will be, and with him I will remain. And again, whom should I serve? Should it not be his son? As I have served your father, so I will serve you” (vv.18-19).

To quote another Star Wars character, what Hushai told Absalom was true… from a certain point of view.

Hushai was in, but the focus of this passage is on Ahithophel the betrayer. And it is to him the text turns again as Absalom sought advice on how to cement his authority (v.20).

Ahithophel’s advice was to have intimate relations with David’s concubines to show he was cutting all ties with David (v.21). There would be no reconciliation after this act.

Apparently in those days, the harem passed to the king’s successor, though potentially more as a symbol than in substance. By acting in this way, Absalom was making it clear he viewed himself as David’s successor, who was now officially “dethroned” and there would be no kiss and make up between Absalom and David from now on.

So Absalom, liking the idea, very publicly did as advised in a way to make sure it was “broadcast” through all Israel (v.22).

But Ahithophel’s advice was considered very highly, so even though it was in Absalom’s baser interests to follow it, “the counsel that Ahithophel gave was as if one consulted the word of God” (v.23) and esteemed by both David and Ahithophel.

How ironic. Because in a sense, Ahithophel’s counsel was as if he had consulted the word of God, specifically 2 Samuel 12:11-12 (which he hadn’t because it likely wasn’t written down yet).

“Thus says the LORD, ‘Behold, I will raise up evil against you out of your own house. And I will take your wives before your eyes and give them to your neighbour, and he shall lie with your wives in the sight of this sun. For you did it secretly, but I will do this thing before all Israel and before the sun.’ ”

Ahithophel was a betrayer of God’s Anointed King, King David. But he was also at the same time doing God’ bidding, fulfilling the very thing God promised would fall upon David for his sinful adultery with Bathsheba and murder of Uriah. This was judgement on the Covenant King, David, at the hand of God.

David of course deserved it. A millennium later, another Covenant King was also betrayed by one of his close counsel, but he did not deserve it. Judas Iscariot betrayed Jesus (1 Cor. 11:23) to the religious leaders. But even this was part of God’s definite plan (Acts 2:23). 

It was God’s will that betrayer Judas Iscariot would betray Jesus, but it was God’s doing. And that is where hope shines in judgement’s darkness. “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (Rom. 8:32).

Even God’s enemies can only do God’s will. And if God is for us, who can stand against us?

Read 2 Samuel 16:1-15

The hardship of someone can bring out the worst in others. Whether it comes through manipulation and lying, or curses and “you deserve this” attitudes, the road of difficulty is sadly sometimes one we walk with unhelpful companions.

David’s exodus from Jerusalem brought him encouragement from faithful servants, but also encounters with manipulators and a man who took delight in David’s apparent downfall. While these examples certainly point us away from behaving like that to those we know in hard times, they also remind us of the true king who suffered curses and lies to reverse the curse of our sins.

As David fled from Jerusalem, he was encouraged by support from a Gittite, the priests, and his counsellor Hushai. In the midst of a trialling time, when David recognised he was receiving discipline from God for his prior sins, this must have been like a cup of cool water on a hot day.

So not surprisingly, David’s guard was down when Ziba approached him. Ziba was the servant of Mephibosheth, and was responsible (at David’s command) to take care of the lands of Saul for Mephibosheth’s benefit (v.1, cf. ch.9).

Ziba came bearing gifts on donkeys of food and drink (v.1). No doubt welcome in the rush to leave. No doubt David appreciated Ziba’s apparent thoughtfulness (v.2).

Ziba’s presence led naturally to Mephibosheth, and where he was. Ziba responded that “he remains in Jerusalem, for he said, ‘Today the house of Israel will give me back the kingdom of my father’” (v.3).

Let’s be blunt. It was a lie. Mephibosheth would hardly have expected Absalom to hand the kingdom to him, when the desires of Israel were for Absalom as king! But Ziba was the gift-giver present, and Mephibosheth was not there to defend himself.

So naturally, David sided with Ziba, and handed Mephibosheth’s lands to the servant (v.4). Ziba benefited for himself by manipulating David in a time of weakness, like a loan shark preying upon the poor.

Down the road at Bahurim, a relative of Saul’s named Shimei took the opportunity to curse David (v.5). He threw stones and abuse at David (vv.6-7), suggesting that David was reaping the consequences of his seizing the throne from Saul’s line many years ago (v.8). He probably never believed that David had nothing to do with Abner or Ish-bosheth’s death (chs. 3 and 4).

All the abuse got a little much for David’s followers, and Abishai suggested that Shimei’s abuse called for capital punishment (v.9). After all, headless bodies do not cry out curses.

David’s response indicates his belief in God’s greater purposes. He told Abishai to stay his hand, because God had caused Shimei to come out to curse (vv.10-11). It was not for David or Abishai to question God’s purposes in Shimei’s harsh words.

Instead, David’s focus was directed elsewhere. “It may be that the LORD will look on the wrong done to me, and that the Lord will repay me with good for his cursing today” (v.12). Interestingly, “the wrong done to me” is traditionally in Hebrew “upon my iniquity”.

Either way, David is focused heavenward to God, not cross-valley to the abuser. He trusts that God will repay him good for the (unfounded) abuse hurled at him. Or, alternatively, he trusts that God will repay him good despite the cursing he deserves – not based on the false claims of Shimei, but the real sins of previous chapters.

Either way, God gives his people mercy and grace, even when they deserve the curse.

So onward David and his band trudged, as Shimei followed along, flinging more stones, more curses, and dust at them (v.13), to arrive weary and tired at the Jordan river (v.14).

It should come as no surprise that I do not see either of these men as “positive role models”. One manipulated for his own gain, the other cursed and abused a man in his hour of need. Neither of these are appropriate ways to treat someone going through difficult times.

Sadly, that is all too often a temptation for us. While we may not use someone’s desperate times to make ourselves richer, some certainly do, even while claiming to be part of Christ’s Body. May that never be said of us!

Nor should we argue that someone’s hard times are the result of past events! We do not know God’s providence, and whether these events are discipline, judgement, or the refiner’s fire.

But we need to remember that this is a story of King David, God’s Anointed. King David points us forward to the true Great King, Jesus, the better and greater king after God’s own heart.

Just as David took Shimei’s curses instead of lashing out, Jesus took the curses and lies of his people when he was arrested, tried, and convicted by lies. He did so to bear a greater curse, the curse of the Law by becoming a curse for us when he was nailed to the Cross (Galatians 3:13), so we might be free.

Read 2 Samuel 15:13-37

A song on one of our CDs at home (remember those?) poses these questions to remind us of the importance of trusting God in good times and bad. “Shall I take from Your hand Your blessings / Yet not welcome any pain? / Shall I thank You for days of sunshine / Yet grumble in days of rain? / Shall I love You in times of plenty / Then leave You in days of drought? / Shall I trust when I reap a harvest / But when winter winds blow, then doubt?”

David would agree with the sentiment of that song. When Absalom rebelled, David took the wise course and left Jerusalem. But his faith in God shone through in his actions, and was encouraged by many who flocked to his cause. David’s flight reminds us of the world’s abandonment of Christ, the true king. It also reminds us that we find encouragement, and give encouragement, when we are supported or give support in times when faith comes under fire.

Absalom had sounded the horn, announcing his rebellion. Many flocked to his banner, convinced by his smooth talk. In Jerusalem, King David recognised that Absalom had seized the hearts of Israel, and fled Jerusalem with his servants (vv.13-17). By doing so, he was also sparing Jerusalem (and the inhabitants who could not flee) from the ravages of war.

David stopped at the outskirts and watched his supporters march out (v.18). As he did, he stopped Ittai, a Philistine from Gath, who was marching out with him despite only serving him a short time (vv.19-20).

Ittai’s response would have encouraged David in that dark hour. “As the LORD lives, and as my lord the king lives, wherever my lord the king shall be, whether for death or for life, there also will your servant be” (v.21). This was a double oath, on God and David, that he would stand by David the only real king in that land (not Absalom). His children would share in his fate, come what may (v.22).

While many mourned as David’s people left for safety (v.23), David was also supported by the priests. Zadok and Abiathar, with the Ark (and the Levites), joined David’s flight (v.24). 

However, David sent them back. He knew there was no secret talisman to God’s favour and presence. If God favoured David, then David would see God’s place of presence again; if not, then not (vv.25-6). 

Instead, David trusted God and trusted that the priests would serve as underground supporters and spies for him in Jerusalem, if God willed it (vv.27-9). Trust in God, use your brains.

Nevertheless, this was a time of sadness, as David ascended the Mount of Olives (v.30). More so when he heard that Ahithophel had joined the rebellion, and prayed that God would turn his counsel to foolishness for Absalom (v.31).

But no sooner has one advisor dumped him than another arrives. Hushai the Archite came to David, saddened at events (v.32). David saw an opportunity. Rather than accompany David, where he would be a burden, David sent Hushai to Jerusalem with instructions to get onside with Absalom and then undermine Ahithophel’s counsel (vv.33-4).

There, Hushai could keep David informed of Absalom’s plans and intent through the priestly spy network (vv.35-6, cf. vv.27-9).

So, a faithful friend and advisor to David, Hushai went home, presumably changed his clothes, and entered Jerusalem just as the victorious Absalom was marching up from Hebron with his entourage to take possession of the capital himself (v.37).

While all seems in a bad way, David could see that all was not lost. God answered prayer by sending Hushai just when David wondered how he could foil the wise counsel of Ahithophel. God demonstrated that the clergy were on his side. God demonstrated that Ittai was with him, even at the potential cost to him and his family when he could have slunk back to Gath unharmed.

These show us that God is with his people in the good times and bad. When we go through tough times, when it seems our faith is under fire, God does not abandon us. God sends us comforters to support and encourage us in the trenches.

And we can support and comfort those doing it tough. When we do so, we are God’s hands and feet to our fellow believers going through troubles.

Because going through troubles is part of this present life. It is part of the effects of sin, and it is part of our sanctification for God’s glory. But it is our road because it was the road Christ walked before us, for our salvation.

Like David, in sin our hearts were swayed away from Jesus, the true King, the one who also wept on the Mount of Olives, but for those who rejected him (Luke 19:41-44) and would soon crucify him.

Yet Christ was faithful unto death for us and our salvation. And through trusting in him, we will one day emerge from the fire, cleansed and purified, faith made sight.

Read 2 Samuel 15:1-12

Apparently 2024 is the year where the most number of people in history will vote, with many elections scheduled across the world. That means an almost as large number of politicians pretending to be “one of the people”, shaking hands, kissing babies, and announcing simplistic solutions to difficult problems. Hopefully, when the votes are counted, the (ideally) free and fairly elected rulers are respected, rather than rebelled against.

There is plenty of the political touch in 2 Samuel 15, as Absalom begins a political schmoozing campaign to claim power. Not by free and fair elections though. By rebellion against God’s anointed king. While I am certainly not suggesting all politicians are evil, Absalom’s political manoeuvres and evil end goals remind us that sin and rebellion are often subtle and seductive, leading us away from the green pastures of fellowship with God and his anointed one, Jesus.

In chapter 14 we saw the return of Absalom from exile, and the return of Absalom into official public approval (whatever David may have personally thought about his son murdering son). The passage also pointed out to us that Absalom was an appealing and attractive man with an attractive family, who appealed to the ladies and the men alike. The sort of potential candidate that political operatives look for to sell their agenda.

Except Absalom appeared to be his own political operative. And Absalom was on the move.

To show he was a man of substance and note, Absalom “got himself a chariot and horses, and fifty men to run before him” (v.1) to improve his image. It was important to look like a man who was important.

The next step in the campaign was to attract the voters. Absalom would rise early like a common worker “and stand beside the way of the gate” (v.2). Essentially, like standing outside the court today. There he would engage with any traveller from Israel bringing a legal case to the king, with his concerned-frowny face and nod as the concerned party told their tale of woe (vv.2-3).

Having conveyed his supposed empathy with the claimant, he would sigh theatrically and bemoan the terrible injustice despite the rightness of their cause when there was nobody to hear and decide the case (ie, the king, v.3). Why if only Absalom were appointed a judge in the land, he would get the wheels of justice moving! (v.4)

Of course, while Absalom was a high-born fellow, he was also a man of the people. When the commoner would start to bow and scrape as appropriate to their better, Absalom would “would put out his hand and take hold of him and kiss him” (v.5), identifying himself as their equal. Great or small, near or far, the same treatment (v.6). 

What a man of the people! No wonder he “stole the hearts of the men of Israel” (v.6) compared to that old, out of touch King David. Time for a change?

After four years of this, Absalom contrived an excuse to get away from Jerusalem to Hebron, mixing in a little fake religious conviction about fulfilling vows and worshipping God (vv.7-9). Like Saul and Israel before him, Absalom was happy to use religion to get what he wanted.

But Hebron was not the destination for religious worship. It was the destination for rebellion! Where better to start than where David’s reign as Israel’s king had started. Messengers were sent throughout the land to warn them of the upcoming announcement of a new king (v.10), while innocent invited guests came along to unknowingly lend an air of officiality (v.11). Finally, Absalom called to himself Ahithophel, David’s adviser, to ease the succession (v.12).

Everything was proceeding as Absalom had foreseen. A plan for evil and rebellion against God’s anointed ruler. A plan which fulfilled God’s very words of warning and judgement from 12:10-12, God’s own foreseeing and foreordaining. Yet Absalom is responsible for his sin, not God.

Absalom’s subtle moves show us the way in which sin and rebellion against God foments and simmers. In our own lives, in the world, and sadly, in the church.

Absalom’s seductive words of compassion and “if only” sound a little like the Devil’s tempting words in the garden. Questioning David’s (God’s) goodness, suggesting things would be better if someone else was in charge. And then, the rebellion.

So too in our lives. We question God’s goodness to ourselves, and wish that we were in charge. Then we could rule as we wish! Then we are in rebellion.

And this too in the world and the church. Questioning the goodness of the Law of Christ, and the Reign of Christ. Questioning the goodness of the Anointed One. A few slight suggestions for change to please everyone, and get people back in the sanctuary doors. Rebellion.

All this fulfils God’s decrees, but we will be held accountable for rebelling against God’s anointed one, Jesus. Who, unlike David, did not sin but instead sacrificed himself as one of us, that we might be one with him.

Read 2 Samuel 14:25-33

One former business in the Wellington Region had a slogan that it was “the putting right that counts”. What they meant was that it was easy to sell you a fridge, but where they really demonstrated their value was what happened when it broke, because that would be when they made things right.

In the second half of chapter 14 of 2 Samuel we see the continued “putting right” of relations between King David and his brother-murderer son, Absalom. Except it seems to be part of a scheme. And while the hand of providence appears to hover, making Absalom look like a man who dodged a bullet (or had it scrape his ear?), the truth is that all this putting right just makes things wrong. And will allow things to go terribly wrong. Such is the cost of choosing good looks and vibes over character and Christlikeness.

Absalom was back in Israel, but not back in favour. He had killed his brother out of revenge for Amnon’s violation of his sister, then fled to a foreign land. Through Joab’s scheming, David had permitted Absalom to return to Israel, and to Jerusalem (v..1-23). But not too close; David still forbade Absalom from entering his presence (v.24).

Here we pick up the story, with an interesting and foreboding sidenote. Absalom was a heartthrob, handsome and without blemish (v.25). Luscious locks that make us bald men green with envy and the ladies swoon (v.26). Good looking kids; three sons and a beautiful daughter named in honour of his beautiful sister (v.27). What was not to like?

One downside. Absalom was not in favour with Dad. Two years in Jerusalem without seeing King David (v.28)! This part of his public image needed putting right.

Where to turn? Joab had been helpful before (vv.2-3), perhaps he would again. Absalom sent for Joab to come to see him, so he could work his magic (v.29). Joab would not come.

Absalom sent again. Joab did not come (v.29). Whatever advantage Joab saw in bringing Absalom back two years ago, it did not exist now.

What to do? Joab and Absalom were neighbours! Absalom sent his servants to set his fields on fire to get his attention (v.30). Quite the burning platform. Sure enough this time, Joab responded (v.31).

Absalom brushed past the small matter of arson to get to the point. He wanted Joab to act as his messenger to King David, asking why they could not meet. In fact, Absalom said,  it would be better to be dead than in this “halfway house” so David should choose whether he wanted Absalom dead or not (v.32). Why bother coming back from foreign exile to home detention of a sort?

Absalom was of course taking a calculated gamble here. David had not executed his son before when he had the chance. Five years had passed. Absalom rightly believed David would officially bury the hatchet, and not in his back.

Absalom was right. Joab went to the king with Absalom’s message. We do not know what was said, but we do know that David summoned Absalom (v.33). Absalom bowed on the ground and did a little fawning. The king kissed Absalom, giving him his official recognition (v.33).

Public restoration complete. In the public’s eyes, all was restored between King and son. Things had been put right. But they were terribly, terribly wrong.

Why? For two reasons. Firstly, as we have noted repeatedly in David’s post-Bathsheba reign, David refused to act with justice when it came to his household. He failed to impose judgement on Amnon. When Absalom exacted revenge, he failed again. And now, in restoring Absalom publicly, he had removed the last chance for justice again.

Secondly, because Absalom clearly had an agenda. Verses 25 to 27 hint at what is coming. The handsome and good looking young man with the attractive family. Providence seems to smile upon him. Now he is restored to the king. Maybe God had big plans for this man, a bigger leadership role to play. Hmm. I think we know what is coming next.

 And that is the problem with picking leaders based on good looks and vibes. The world looks to the outside, God looks to the heart. We should too. Plenty of charismatic people have led churches, corporations, communities, and countries into disaster. It is not good looks that set you apart for great things, or seeming strokes of “good luck” or “providence” that means God must be with “x person” for “y role”.

After all, if it was, the suffering servant Jesus would not have had “no form or majesty that we should look at him, and no beauty that we should desire him” that we would despise and reject him (Is 53:2). Yet God’s great victory over his enemies is through Christ, not a heartthrob.

Our leaders and personal lives should pursue character and Christlikeness, not “the Absalom touch.” Then, humbly submitting ourselves to Christ, things will ultimately work together for right, not wrong.

Read 2 Samuel 14:1-24

There are ways to get things done which are wise according to God’s ways, as pronounced in God’s Word, and there are ways to get things done which are wise according to the world’s ways. The two usually do not line up very well, thanks to sin. Sadly, worldly wisdom often rules the roost in our own lives, and in the way that the church operates in the world today.

There is nothing new about being swayed by worldly wisdom. Often it calls to us with its call on our feelings over the call of our conscience. David came into contact with worldly wisdom in 2 Samuel 14, over Joab’s desire to bring Absalom back into the fold. While David saw that it was Joab’s scheming, he let his feelings sway his conscience.

Amnon lay dead, and Absalom had wisely (in a pragmatic sense) made the right move in fleeing to another land. David’s heart seemed to be in some conflict. On the one hand, his heart went out to Absalom (13:39-14:1). On the other hand, David seemed reluctant to bring Absalom back, perhaps because he also did not exactly want to reconcile with him. The underlying Hebrew is vague here. Perhaps reflecting, in truth, a conflict in David’s heart.

Joab on the other hand seemed to want Absalom back in town (v.1). Joab sent for a “wise” woman in Tekoa to come and play a part in convincing David to bring Absalom back home (v.2). He told her how to dress, how to act, and what to say in a court hearing (vv.2-3). 

Perhaps Joab had seen Nathan’s little story of previous chapters in action, and decided to recycle the plot.

In came the woman to see King David, and call upon his kingly wisdom and justice (v.4). She played her part well.

A widow, you see, reliant upon her “sons” for her prosperity (v.5). Except her two “sons” got into a fight in the field, and one slayed the other in a sudden rush of passion (v.6). Now her whole clan wanted to kill the other “son” in vengeance for her other son’s death (v.7). Except this is just a smokescreen, to “destroy the heir also” so that on her death they get to split her family’s inheritance up among themselves (v.7).

King David’s passion for justice stirred, and he promised to support the woman (vv.8-10). The woman asked David to go on oath to protect her remaining son, which David did (v.11).

Then the “oh by the way”. The woman casually points out that while the King is happy to intercede for her, his own inaction towards his son is hurting the nation (vv.12-13). We will all die, but God seems to find ways to bring back the banished (a living death) as with her own “son” (v.14). But these words are softened with flatteries about the king’s justice and angelic provision to try and make it seem like an aside to her own “plight” (vv.15-17).

The King could see what was going on, so he asked her if Joab was her puppet master (v.18). The woman then took a long-winded route to say “yes” (vv.19-20).

Despite this, David’s feelings overcame his conscience. He abandoned justice for murder (Absalom’s execution) for having him home again. But not too close. Joab was to bring Absalom back, but Absalom was still banished from David’s sight (vv.21-4). 

Joab got his wish. David, at least in some respects, his own wish too. Bloodshed could take a back seat to family blood. Wisdom ruled the day, or did it?

There was plenty of wisdom on display in this chapter. Joan’s plotting to sway the King. The woman’s words to sway the king in favour of her “son” and, in reality, of Absalom. David’s wisdom in spotting the real story.

But not godly wisdom. For the two stories are not alike. Manslaughter and murder are different things. The Law certainly distinguished; there was mercy for manslaughter, but justice for murder. 

Absalom was a cold-blooded murderer. Avoiding God’s justice for feelings is not mercy, but sentimentality. David was unwise, led by worldly wisdom. He did not act, he was led.

That is what worldly wisdom does. It leads us where our feelings want to go, not where God’s Word leads us. It leads us by the nose to foolishness, sin, and its consequences. Professing wisdom of a worldly sort, we become fools.

Schemes and plots are not wisdom. Sentimental acts, ungoverned by God’s Word, are not wisdom either. Worldly programmes and plans are not wisdom.

God’s wisdom might seem foolish to the world, but it is the way to life (1 Cor. 1:18). It is through God’s wisdom, not man’s wisdom, that God planned and accomplished our salvation. And God has shared that wisdom with us through his Word.

God’s Word, not the world, is full of nuggets of wisdom. In God’s Word, not worldly schemes and plans, we find the wise way to go.

Read 2 Samuel 13:22-39

Whether through genetics or example or some mix of the two, children seem to adopt many of the same characteristics of their parents. Both my sons in their own ways behave, have interests, or capabilities that resemble me or my wife. This is both for good, and for ill. As parents, we sometimes have to try and discipline the negative from ourselves and our children at the same time. With each of my kids, it really is a little “like father, like son.”

Sadly for Israel, it was also “like father, like son” when it came to their king and his sons. David had committed adultery and murder. One son had horribly abused his half-sister out of sexual immorality as well. And one son would murder that abuser out of revenge.

Sin begets sin, because we are all “like father, like son” as this passage shows. Thank God that we are forgiven through Jesus, his perfect son, who was also “like father, like son” and so accomplished our salvation.

Amnon’s lust turned to hatred as he twisted his own sinful acts to blame on the woman he had abused. Tamar fled humiliated to her brother’s house, awaiting justice which never came. King David just did nothing (v.21). 

Absalom, meanwhile, did nothing publicly, but he hated his brother Amnon (v.22). And he plotted.

Two years later, Absalom decided that the dish of revenge was cold enough to serve. He invited all his brothers to a sheep shearing party at his estate in Baal-hazor (v.24). He also invited King David, who declined given how much it would cost to put up the whole Court (v.25).

Then, just as Amnon manoeuvred David into sending Tamar to him, Absalom manoeuvred David into sending Absalom through pressing him (vv.26-7). David probably smelled a rat (this time) but Absalom had been the perfect public gentleman.

The trap set, Absalom informed his servants to wait until Amnon was tipsy then strike him down (v.28). Everything went as Absalom hoped. Amnon hit the floor dead, and the rest of David’s sons hit their mules and fled (v.29).

News reached David, but the initial report was that all the king’s sons were slain (v.30). David and his servants tore their clothes in horror and mourning (v.31). But Jonadab, Amnon’s crafty schemer, was nearby to clarify – only Amnon was gone (v.32). 

Somewhere along the way Jonadab had switched allegiances, and now was Absalom’s fixer. He pointed out that Amnon’s death was “determined from the day he violated his sister Tamar” (v.32). Cheer up, oh King! It’s only Amnon who’s gone, he said (v.33).

Jonadab’s words were soon proved right, as the watchman spotted a fleeing horde of David’s sons racing home to the safety of Jerusalem (vv.34-5).

Jonadab offered cold words of comfort to David, just as Absalom had offered cold words of comfort to his sister. David and the king’s sons mourned and wept for Amnon’s death (v.36). The Crown Prince was gone.

Also gone was Absalom, who fled (vv.34, 37). He went to the protection of his maternal grandfather Talmai, king of Geshur (v.37, 3:3). There, Absalom stayed away for three years.

Meanwhile, David had recovered from the loss of Amnon. Perhaps a sense of perspective came, and David remembered the foul way Amnon had treated his daughter. David “longed to go out to Absalom”, perhaps because he had already lost sons. One son to his own sin almost directly, one son to murder. Another son in another land, lost to him as well?

Like father, like son. David had Uriah murdered to cover up his own infidelity (probably not an official act). Absalom had Amnon murdered, this time in revenge for Amnon’s acts.

We probably look at Absalom with shock. Much like gang shootings or murders in the news today, we wonder who could do such a thing. What motivates them? Even when we can see the reasoning; there was no justice for Tamar, because David refused to act. So Absalom acted, out of anger and revenge.

But there is justice for every evil deed. Where every leader fails, and David certainly failed, God will not fail. All will be held to account on the Day of Judgement. There the true measure of justice will be poured out on those who do wicked deeds, whether violation or murder.

And the truth is, we are not so far from Absalom as we might hope. Perhaps we never murder by act, but we murder in our hearts (Matt. 5:21-22). Outside of Christ, we pass “our days in malice and envy, hated by others and hating one another” (Titus 3:3). Like children of the Devil.

Thanks be to God that Jesus was a true and faithful, perfect son like his Father. Jesus gave himself up for us on the Cross, that we might be cleansed of our sin and adopted as children of the Living God. No longer to murder and hate, but to love and forgive. Like father, like son.

Read 2 Samuel 13:1-22

Warning: this devotional covers a disturbing and upsetting event of abuse and assault.

There are some parts of Scripture that when you read it, it reminds you that this is not written as a feel-good manual. David’s affair with Bathsheba was one of those chapters. The account of Tamar’s violation at the hands of her half-brother Amnon is another.

Any violation is sickening. There is something especially sickening (if it is possible to have a scale of sickening) when it involves taking advantage of those close to you. And more so, when authorities refuse to act. This passage has all of those, along with a crafty companion who is happy to be complicit. It serves as a stark warning that even in places where such awful acts should never strike, it does, and that there must be consequences.

Sometime after the affair of David and Bathsheba, the next event of the prophesied judgement that would occur in David’s household due to his acts began. It ultimately resulted in a terrible rebellion which ripped David’s kingdom and family in two.

David’s son Absalom had a beautiful sister named Tamar (v.1). Amnon, Absalom and Tamar’s half-brother, had noticed Tamar’s beauty and the passage says loved her (v.1). So much so that “Amnon was so tormented that he made himself ill” because Tamar was not available to him and his desires (v.2).

His love, it seems, became lust. And his crafty friend Jonadab was more than willing to help Amnon get what he wanted (vv.3-5). He suggested a scheme by which Amnon could arrange some alone time with Tamar, and…

In due course, Amnon was sick, David came to check on his health. When Amnon asked for Tamar to come and tend to him, he foolishly (and perhaps blindly) did not see the danger and issued the instructions (vv.6-7).

Tamar faithfully did as her father asked, thinking nothing of the situation (v.8). But when she brought the food to Amnon, he ordered the servants out, leaving her vulnerable and alone with him (vv.9-10).

Then, Amnon sprung his trap, asking her to lie with him intimately (v.11). Tamar refused, knowing that this was doubly against God’s law, as not only was this violation and abuse, but incestuous (v.12; Lev. 18:9, 11). It was, in fact, godlessness and outrageous willful sin (v.12) that drove Amnon.

Tamar also pleaded with Amnon to think of the consequences for them both of his violating her (v.13), attempting to reason with him and hope his brain and (potential) conscience overrode his glands. Sadly, not even this or a desperate appeal to seek permission from their father as a stall for time worked (v.13).

He would not listen. He was only interested in what he wanted, not what was right. He overpowered her and violated her (v.14).

When he was done, the abuser blamed the abused and “hated her” instead of himself for his despicable, sinful act (v.15). He kicked her out, which poor Tamar understood as only adding further indignity to her (v.16, Ex. 22:16). He had his servants remove her like an object, not a human being (v.17).

Further manhandled and dumped outside, Tamar “put ashes on her head and tore the long robe that she wore” and left loudly crying (vv.18-19).

Her brother Absalom pretty quickly worked out what had happened to his sister (v.20). His words were not much comfort to Tamar who “lived, a desolate woman, in her brother Absalom’s house” (v.20).

Word, as it had to, reached King David’s ears. He was furious at what Amnon had done to his daughter (v.21). But he did…nothing. Absalom did nothing either, but Absalom was biding his time (v.22).

This passage is hard to read. Poor helpless Tamar was taken and abused for sinful lust. Nobody, even her own father the King who was supposed to administer justice, did anything to hold Amnon to account.

It should never have happened. Much less in the king’s family.

We should hate the sin displayed in this passage. It should sicken us. The author wants us to be sickened by it.

We should hate this sin in the world today. It should sicken us. We should be horrified. We should want to do all we can to stop it, and see justice when it happens. And provide compassion, not cold comfort, to its victims.

Of all the places in the world it should never happen, it should never happen in a church. Yet it happens, and gets swept up. It should never be swept up. We must always seek to avoid the weaker and more vulnerable, young or old, male or female, from being the target of abuse in our congregations. We must not be complicit, like Jonadab, in its cover up.

Because judgement will come. This passage was part of the judgement on David for his own sins. God will judge those who abuse others, especially those who are his sheep.

Let us ask God’s help to stand for justice and righteousness, and to comfort those who are victims.

Read 2 Samuel 12:15-31

Grief is a companion in this life. We experience grief for our sin. We experience grief for loss of friendships, relationships, and loved ones. Some of this grief comes about from our own doing. All too often, it simply comes because we are sinners living in a world of sinners, experiencing the curse (death) of sin.

But for believers in Christ, God’s People, there is hope beyond the grave. A hope that comes from grace. A comfort for us in this life, as we trudge our way through, of better things to come. God’s blessing which comes from his goodness and mercy to us, despite our sin. And the knowledge of seeing loved ones who died in the Lord again.

What does this have to do with David’s adultery? We have already seen God extend forgiveness to David when he confessed his sin, yet not without consequences. Those consequences begin to play out in verses 15 to 31, as the son of his adultery dies. Yet these verses also show God’s grace as David’s reign continues on, David’s line continues on, and David’s victories continue on.

David knew God’s forgiveness for his sin when Nathan announced that God “also has put away your sin; you shall not die” (v.13). But consequences were to come for his scorn of God’s goodness, “the child who is born to you shall die” (v.14).

In verse 15, we read that “God afflicted” the child of David and Bathsheba’s union who became extremely ill. Instead of passively accepting this punishment, David threw himself on God in prayer for his child, fasting (to emphasise the seriousness of his request; v.16). He did not listen to his closest advisors’ appeal for him to eat (v.17).

David’s acts were an expression of his belief in God’s forgiveness and grace, and the prospect that God might yet relent of taking his child, just as God had forgiven him of his sin.

But after seven days the child died (v.18). His advisors were worried to let David know, lest his fasting, prayer, and grief may turn to something worse (v.18). The quiet conference was a tip-off to David, who realised his son had died and asked his advisers directly about it (v.19).

When his advisors confirmed the child had died, David did the unexpected. He got up, changed out of his mourning clothes, anointed himself, then went to God’s House to worship (v.20). Then, he went home and ate (v.20).

His servants were shocked; the approach seemed completely backwards (v.21). David’s response was that while the child lived, there was the prospect of experiencing God’s grace and goodness in sparing his son. Now the child is gone, David cannot change things (vv.22-3).

But it was not the final word, as there was hope for David seeing his son again. “I shall go to him, but he will not return to me” (v.23). The child was a child of the covenant. Elect infants, dying in infancy, are regenerated and go to heaven (WCF 10.3). David entrusted that child to God’s care.

David’s reign continued on; he did not die. Though his child died, David and Bathsheba comforted each other in their loss. In due time, God gave them another child, Solomon, who was also called Jedidiah because of God’s love for that child (vv.24-5).

David’s line continued on. So did David’s victories. Remember the unkind Ammonites against whom Israel warred? General Joab fought Ammon to the brink of victory at Rabbah, and it was time for the king to come and finish the job (and take the credit; vv.26-8). So off David went, to lead Israel to victory (vv.29-31).

David suffered consequences for his sin. Those consequences were not just immediate, but through the rest of his reign. They remind us that as good as David was, he was not good enough. A better king was needed. That king is Jesus.

Through Jesus, David was able to experience the same grace and forgiveness that we are able to experience too. It was that grace and forgiveness which caused David to pursue the possibility of God’s relenting in his child’s death. It was that same grace that allowed David to move on, knowing he would see his child again at God’s side.

That same grace of God was experienced in the continuation of his line, through a new son Solomon who would later reign as king, and clearly was favoured by God. It was that same grace of God that saw David’s victories continue. Victories which were a foretaste of God’s forever victory through Jesus over all earthly powers, and over sin and death.

That same grace and forgiveness which David experienced is for us too. It demonstrates our sin is not the end. That death, in Christ, is not the end. We enjoy God’s favour in Christ. More so in the age to come. We will see loved ones who abide in Christ again. In the age to come.

There is hope beyond the grave.

2 Samuel 12:1-15

There are two errors that people often fall into – seeing God as one only of judgement, or seeing God as one only of forgiveness. The truth is, God is a God of both, and we see this play out in how God responded to David’s sin with Bathsheba.

David thought he had got away with his sin. Swept it under the rug. Tidied things up nicely. No public harm, no public foul. Boy was he wrong. God saw. And in 2 Samuel 12:1-15, God convicted David of his sin. But God also extended grace and forgiveness for David’s sin, even though the implications would flow through the rest of David’s reign.

While David thought all was hunky-dory, God dispatched Nathan to confront David (v.1). Rather than a direct accusation which would stir denials, Nathan effectively had David convict and judge himself.

Nathan presented David with a story, which David may have thought was a case requiring a ruling. He told the story of a rich man who wanted to host a party for a traveller, but did not want to spend his own possessions. So this rich man took the prized family lamb of a poor man and killed it to cook and present for his visitor (vv.1-4).

King David was furious. “As the LORD lives, the man who has done this deserves to die, and he shall restore the lamb fourfold, because he did this thing, and because he had no pity” (vv.5-6). Judgement, and compensation. Unknowingly, David had weighed himself in the balance.

Nathan’s words to David would have struck like a knife. “You are the man!” (v.7). Then followed God’s accusation. Nathan reminded David of how God had blessed him with kingship and wives (vv.7-8). He was the rich man! What did he need a poor man’s wife for!

Yet that is what he senselessly took. He took Uriah’s “lamb” for himself, and murdered Uriah to cover up the crime with the “sword” of the Ammonites (v.9).

For this sin, he would receive judgement. Firstly, the sword used against Uriah would find itself plunged into David’s house (v.10). Secondly, David would experience the loss of his wives to another (v.11). David sinned secretly. God would judge publicly (v.12). All this because David had “despised” God by not being satisfied with what he had, but sinfully taking what was not his (v.10).

David deserved death. The Law itself makes it clear. Leviticus 20:10 and Deuteronomy 22:22 both state the penalty for adultery was death, let alone Uriah’s murder!

Death is not what David received. When confronted with his sin, David repented without any “buts”. Whereas Saul attempted to explain away his sin, David simply spoke “I have sinned against the LORD” (v.13). There was no escaping it. There was no excuse.

There was no death. “Nathan said to David, ‘The Lord also has put away your sin; you shall not die’” (v.13). Grace conquers judgement for David, one of God’s People. There is no reason given for why, simply the marvellous truth. God will not execute judgement against David; he instead received mercy.

However, there would still be consequences. While David would not die, the son born to him and Bathsheba would (v.14). David’s son would, in a sense, be his substitute. Forgiveness was not cost free. A price would have to be paid. But David would not pay it with his own life.

And that, as Nathan left to go home (v.15), was that.

And that, much the same for us, is that. We all sin and fall short of God’s holy standard. We sin in thought and deed. We sin in private and public. Some sins will never be known to anyone but God. Yet all our very best acts are like filthy rags. We do not deserve his grace. We do not deserve forgiveness.

Yet that is what we receive. Not because there is forgiveness without judgement. Rather, because we receive forgiveness while another received judgement instead of us. As our substitute.

David’s son would die. Many centuries later, another of David’s far-off sons would die. This one never sinned. This one was the one who bore the curse of David’s sins on his shoulders, as he went to the Cross for his far-off father. The same one who bore our sins on his shoulders. Jesus.

It is only because of Jesus’ sinless life and perfect death on the Cross that God could forgive David. And it is for the same reason that God can forgive us of our sins. It is not costless, but very pricey. We just do not pay the true price. 

All we have to do is acknowledge before God that we too are sinners. That there is no excuse. Whatever the sin, that it was an act against God, and against his goodness to us.

There may be implications in this life for our acts, but God’s forgiveness takes away the penalty of the judgement, which Jesus bore for David, and for us.