2 Samuel 13:12
"No, my brother!" she cried. "Do not humiliate me, for such a thing should never be done in Israel. Do not do this disgraceful thing!
Things that Ought not to be Done in IsraelG. Wood 2 Samuel 13:12
Absalom and AmnonW. G. Blaikie, D. D.2 Samuel 13:1-29
Amnon and Absalom: -- Examples of Short-Circuited Lives2 Samuel 13:1-29
Parental FailureW. G. Blaikie, D. D.2 Samuel 13:1-29
Purity At All CostNewton Jones.2 Samuel 13:1-29
The Wickedness of AmnonJ. Parker, D. D.2 Samuel 13:1-29
Vengeance Upon the WrongdoerTytler's History2 Samuel 13:1-29
The Crime of AmnonB. Dale 2 Samuel 13:1-33

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 (Leviticus 11:44); and it was repeated to Christians (1 Peter 1:15, 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 (Leviticus 20:24, 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, 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" (Psalm 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" (Jude 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, 5; Colossians 3:5; 1 Corinthians 5:10, 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, 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 (Matthew 5:14-16; Mark 4:21, 22). St. Paul commends the Philippians for their "fellowship in furtherance of the gospel," and urges them to "strive" on its behalf (Philippians 1:5, 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, 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.

Absalom the son of David had a fair sister.
No other book but the Bible dare have inserted such a chronicle as this and yet have hoped to retain the attention and confidence of the whole world through all ages. A chapter of this kind is not to be read in its singularity, as if it stood wholly alone and unrelated to other currents of human history. Coming upon it as an exceptional story, the only possible feeling is one of intense and repugnant disgust. If this chapter, and a few others almost like it, occupied any considerable space in the Bible, without being relieved by a context of a very different quality, they would certainly and properly wreck the fortune of the whole book as a public instructor and guide. Amnon did not represent a human nature different from our own. It must always be considered that such men as Amnon and Judas Iscariot represented the very human nature which we ourselves embody. The difference between the sweet child and the corrupt and infernal Amnon may in reality be but a difference in appearance and form. Time alone can tell what is in every human heart, and not, time only, for circumstances sometimes awaken either our best selves or our worst selves and surprise us by what is little less than a miracle of self-revelation Again and again, therefore, let it be said — for the tediousness is well compensated by the moral instruction — that when we see the worst specimen of human nature we see what we ourselves might have been but for the restraining grace of God. A relieving feature in the whole record is certainly to be found in the anger which was felt in regard to the outrage committed by Amnon. The outrage was not looked upon as a mere commonplace, or as a thing to be passed by a casual remark; it aroused the infinite indignation of Absalom, and in this ease Absalom, as certainly as Amnon, must be taken in a representative capacity. Whilst, therefore, it is right to look upon this most heartrending and discouraging aspect of human nature, it is rights also to remember that those who observed it answered the unholy deed with burning indignations, It is thus that the Spirit of God reveals itself through the spirit of man. This is not the voice of Absalom alone; it is the voice of the Spirit which fills and rules the world. We need men who dare express their angriest and holiest feelings in indignation that cannot be mitigated or turned aside; we need men who have courage to go forth and make their voices heard in moral darkness. Absalom killed Amnon, and killed him in a somewhat cowardly way; yet it would be difficult to blame Absalom for this act of fraternal reprisal and justice. Still, it is just at such critical points that the spirit of Christian civilisation intervenes and undertakes to do for the individual man what the individual man must not be permitted to do for himself. Here is the mystery of society. It would seem a short and easy method for every man who is outraged immediately to cause the criminal to suffer, but on second thoughts it will appear, first, that this is impossible, and, secondly, that it is utterly impracticable: impossible because in many cases the criminal may be stronger than the man who has been outraged, and impracticable because the criminal may by many cunning methods evade the punishment which the righteous man would inflict. These records are written not only for our instruction but for our warning. The most puristic mind may well pause before the record of this chapter and wonder as to his own possibilities of apostasy. "Let him that thinketh he standeth take heed lest he fall." "Be sure your sin will find you out." What is done in secret is to be proclaimed from the house-tops, and a sudden light is to unveil that which is supposed to be covered by the densest concealment. Society would be rent in twain by the very suspicion that there may be Amnons within its circle, but for the conviction that the Lord reigneth, and that all things make for righteousness and justice under his beneficent rule.

(J. Parker, D. D.)

A living sorrow, says the proverb, is worse than a dead. The dead sorrow had been very grievous to David; what the living sorrow, of which this chapter tells us, must have been, we cannot conceive. It is a very repulsive picture of sensuality that this chapter presents. One would suppose float Amnon and Absalom had been accustomed to the wild orgies of pagan idolatry. Nathan had rebuked David because he had given occasion to the enemies of the Lord to blaspheme. This in God's eyes was a grievous offence. Amnon and Absalom are now guilty of the same offence in another form, because they afford a pretext for ungodly men to say that the families of holy men are no better — perhaps that they are worse — than other families. In Scripture some men have very short biographies; Amnon is one of these. And, like Cain, all that is recorded of him has the mark of infamy. We can easily understand that it was a great disaster to him to be a king's son. To have his position in life determined and all his wants supplied without an effort on his part; to be so accustomed to indulge his legitimate feelings that when illegitimate desires rose up it seemed but natural that they too should be gratified; to be surrounded by parasites and flatterers, that would make a point of never crossing him nor uttering a disagreeable word, but constantly encouraging his tastes — all this was extremely dangerous. And when his father had set him the example, it was hardly possible he would avoid the snare. There is every reason to believe that before he is presented to us in this chapter he was already steeped in sensuality. It was his misfortune to have a friend, Jonadab, the son of Shimeah, David's brother, "a very subtil man," who at heart must trove been as great a profligate as himself. For if Jonadab had been anything but a profligate, Amnon would never have confided to him his odious desire with reference to his half-sister, and Jonadab would never have given him the advice that he did. What a blessing to Anmon, at this stage of the tragedy, would have been the faithful advice of an honest friend — one who would have had the courage to declare the infamy of his proposal, and who would have so placed it in the light of truth that it would have shocked and horrified even Amnon himself l In reality, the friend was more guilty than the culprit. The one was blinded by passion; the other was self-possessed and cool. The cool man encourages the heated; the sober man urges on the intoxicated. The plan which Jonadab proposes for Amnon to obtain the object of his desire is founded on a stratagem which he is to practise on his father. He is to pretend sickness, and under this pretext to get matters arranged by his father as he would like. If anything more was needed to show the accomplished villainy of Amnon, it is his treatment of Tamar after he has violently compassed her ruin. It is the story so often repeated even at this day — the ruined victim flung aside in dishonour, and left unpitied to her shame. We think of those men of the olden time as utter barbarians who confined their foes in dismal dungeons, making their lives a continual torture, and denying them the slightest solace to the miseries of captivity. But what shall we say of those, high-born and wealthy men, it may be, who doom their cast-off victims to an existence of wretchedness and degradation which has no gleam of enjoyment, compared with which the silence and loneliness of a prison would he a luxury? Can the selfishness of sin exhibit itself anywhere or anyhow more terribly? If David winked, Absalom did nothing of the kind. Such treatment of his full sister, if the king chose to let it alone, could not be left alone by the proud, indignant brother. He nursed his wrath, and watched for his opportunity. Nothing short of the death of Anmon would suffice him. And that death must be compassed not in open fight but by assassination. And now the first part of the retribution denounced by Nathan begins to be fulfilled, and fulfilled very fearfully — "the sword shall never depart from thy house."

(W. G. Blaikie, D. D.)

Every one must have been struck by the remarkable fact that while David was so admirable as a governor of a kingdom, he was so unsuccessful as a ruler of his own house.

1. First of all, in accounting for the troubles of his house, we have again to notice his plurality of wives — a sure source not only of domestic trouble, but of ungodliness too. The training of the young, and all the more since the Fall, is attended with very great difficulties; and unless father and mother be united, visibly united, in affection, in judgment, and in piety, the difficulty of raising a godly seed is very greatly increased. In David's house there must have been sad confusion. There could have been no happy and harmonious co-operation between father and mother in training the children, Hence the paramount importance of the apostle's exhortation — "Be ye not unequally yoked together with unbelievers."

2. Further, David's own example, in certain respects, was another cause of the ill-ordered state of his family. A parent may have a hundred good qualities, and but very few bad, but the risk of his children adopting the bad is much greater than the likelihood of their copying the good. The bent of their fallen nature inclines them to the one; only Divine grace can draw them to the other. The character Of David was singularly rich in fine qualities, but it was also marked by a few flaring defects. One was, proneness to animal indulgence; another, the occasional absence of straightforwardness. These were the very defects which his children copied.

3. A third cause of David's failure in the government of his family was the excessive, even morbid tenderness of his feelings towards his children — especially some of them. Perhaps a fourth reason may be added for David's ill success in his family — though of this there is less positive proof than of the rest — he may have thought of his family circle as too exclusively a scene for relaxation and enjoyment — he may have forgot that even there is a call for much vigilance and self-denial. Men much harassed with public business and care are prone to this error. In truth, there is no recreation in absolute idleness, and no happiness in neglect of duty. True recreation lies not in idleness, but in change of employment, and true happiness is found not in neglecting duty, but in its performance.

(W. G. Blaikie, D. D.)

The wires became crossed; there was a flash, a beautiful pyrotechnic display, and then the machinery that ought to have lasted years longer was still — a mass of inert matter fit only to go to the shop and undergo extensive repairs. "She got short-circuited, and burned herself out," was the explanation of the engineer. No one questions that selfish indulgence and sin yield more intense and feverish pleasure than a life of self-control and unselfishness. All normal pleasures are moderate, because it is the wise design of nature to have them often repeated and continued through a long period, culminating at the" end. To yield to a desire for immoderate indulgence of any kind, whether it is the pursuit of the pleasures of appetite, or of business successes, or of social excitement, or intellectual dissipation in novel-reading or the play, is simply to short-circuit our lives and burn out in a few fitful flashes the possibilities of enjoyment that should have been extended over a long and happy lifetime.

Tytler's History.
Tarquinius' son Sextus, lawless and flagitious, had committed a rape on Lucretia. The dead body of the violated Lucretia was brought into the forum, and Brutus, throwing off his assumed disguise of insanity, appeared the passionate advocate of a just revenge, and the animated orator in the cause of liberty against tyrannical oppression. The people were roused in a moment, and were prompt and unanimous in their procedure. Tarquinius was at this time absent from the city, engaged in a war with the Rutulians. The Senate was assembled, and pronounced a decree which banished forever the tyrant, and at the same time utterly abolished the name and office of king.

(Tytler's History.)

Dr. Arnold, of Rugby, finding that two or three of the boys had been guilty of impurity of both speech and action, he promptly dismissed them from the school. The directors, meeting later on, took the Doctor severely to task for the drastic measures he had resorted to, and said "at that rate the college would soon be empty." He simply replied that he "would rather see the number reduced to twelve, and have purity of thought and action, than bad moral influence to have a foothold."

(Newton Jones.)

Absalom, Ammihud, Amnon, David, Jonadab, Shimeah, Talmai, Tamar
Baal-hazor, Geshur, Jerusalem
Answering, Brother, Deed, Disgraceful, Evil, Folly, Force, Humble, Infamy, Nay, O, Ought, Shame, Violate, Wanton, Wicked
1. Amnon loving Tamar, by Jonadab's counsel feigning himself sick, ravishes her.
15. He hates her, and shamefully turns her away
19. Absalom entertains her, and conceals his purpose
23. At a sheep-shearing among all the king's sons, he kills Amnon
31. David grieving at the news, is comforted by Jonadab
37. Absalom flies to Talmai at Geshur

Dictionary of Bible Themes
2 Samuel 13:1-14

     5940   searching

2 Samuel 13:1-19

     5707   male and female

2 Samuel 13:1-20

     5737   sisters

2 Samuel 13:1-21

     5087   David, reign of

2 Samuel 13:1-22

     8340   self-respect

2 Samuel 13:1-33

     5661   brothers

2 Samuel 13:6-14

     5674   daughters

2 Samuel 13:7-14

     8339   self-control

2 Samuel 13:10-14

     6189   immorality, examples

2 Samuel 13:11-14

     8821   self-indulgence

2 Samuel 13:12-14

     5836   disgrace

2 Samuel 13:12-16

     5740   virgin

Saurin -- Paul Before Felix and Drusilla
Jacques Saurin, the famous French Protestant preacher of the seventeenth century, was born at Nismes in 1677. He studied at Geneva and was appointed to the Walloon Church in London in 1701. The scene of his great life work was, however, the Hague, where he settled in 1705. He has been compared with Bossuet, tho he never attained the graceful style and subtilty which characterize the "Eagle of Meaux." The story is told of the famous scholar Le Clerc that he long refused to hear Saurin preach, on the
Grenville Kleiser—The world's great sermons, Volume 3

Blessed are they that Mourn
Blessed are they that mourn. Matthew 5:4 Here are eight steps leading to true blessedness. They may be compared to Jacob's Ladder, the top whereof reached to heaven. We have already gone over one step, and now let us proceed to the second: Blessed are they that mourn'. We must go through the valley of tears to paradise. Mourning were a sad and unpleasant subject to treat on, were it not that it has blessedness going before, and comfort coming after. Mourning is put here for repentance. It implies
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext
John Newton—Messiah Vol. 1

Exhortations to Christians as they are Children of God
1 There is a bill of indictment against those who declare to the world they are not the children of God: all profane persons. These have damnation written upon their forehead. Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture? Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom. They are children indeed, but cursed children' (2 Peter 2:14). 2 Exhortation, which consists of two branches. (i) Let
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Then has God also to the Gentiles granted repentance unto life.' Acts 11: 18. Repentance seems to be a bitter pill to take, but it is to purge out the bad humour of sin. By some Antinomian spirits it is cried down as a legal doctrine; but Christ himself preached it. From that time Jesus began to preach, and to say, Repent,' &c. Matt 4: 17. In his last farewell, when he was ascending to heaven, he commanded that Repentance should be preached in his name.' Luke 24: 47. Repentance is a pure gospel grace.
Thomas Watson—The Ten Commandments

Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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