2 Samuel 13:23
Two years later, when Absalom's sheepshearers were at Baal-hazor near Ephraim, he invited all the sons of the king.
Two years later
This phrase marks a significant passage of time since the events of Amnon's assault on Tamar, Absalom's sister. The Hebrew word for "years" is "שָׁנִים" (shanim), indicating a period of waiting and simmering resentment. In the biblical narrative, time often serves as a tool for divine justice or human plotting. Absalom's patience over these two years suggests a calculated approach to his eventual revenge, highlighting the deep-seated anger and bitterness that can fester over time.

Absalom’s sheepshearers
Sheepshearing was a significant event in ancient Israel, often associated with festivity and celebration. The Hebrew term "גֹּזְזִים" (gozzim) refers to those who shear sheep, a task that was both labor-intensive and communal. This setting provides a backdrop for Absalom's plan, as such gatherings were customary times for feasting and hospitality, making it an opportune moment for Absalom to execute his scheme under the guise of a celebration.

Baal-hazor
This location, "בַּעַל חָצוֹר" (Baal-hazor), is identified as a place near Ephraim. The name itself suggests a high place or a fortified area, with "Baal" often associated with a lord or master, and "hazor" meaning village or enclosure. Archaeologically, Baal-hazor is thought to be a site of strategic importance, which may have been chosen by Absalom for its seclusion and suitability for hosting a large gathering without immediate oversight from the king.

near Ephraim
Ephraim was a significant tribal territory in Israel, known for its central location and fertile land. The mention of Ephraim situates the event geographically, indicating that Absalom's activities were within a region of influence and power. Historically, Ephraim was a prominent tribe, often associated with leadership and strength, which may underscore Absalom's ambitions and his desire to assert his own authority.

he invited all the sons of the king
This invitation is a critical element of Absalom's plan. The Hebrew verb "קָרָא" (qara) means to call or invite, suggesting a formal and deliberate action. By inviting all the king's sons, Absalom creates a scenario where his actions will have maximum impact. This phrase highlights the familial and political dynamics at play, as Absalom seeks to manipulate the situation to his advantage, setting the stage for the unfolding drama of revenge and the subsequent consequences for David's household.

Persons / Places / Events
1. Absalom
The third son of King David, known for his handsome appearance and later rebellion against his father. In this context, he is orchestrating a plan following the events involving his sister Tamar and half-brother Amnon.

2. Sheepshearers
This event was a time of celebration and festivity in ancient Israel, often involving a feast. It provided Absalom with the opportunity to gather the king's sons under the guise of a celebration.

3. Baal-hazor
A location near Ephraim, significant as the setting for Absalom's gathering. It was likely a place of strategic importance for Absalom's plan.

4. Ephraim
A region in Israel, often associated with the tribe of Ephraim, one of the prominent tribes of Israel. It provides geographical context to the account.

5. The Sons of the King
Referring to the other sons of King David, who were invited by Absalom to the sheepshearing event, setting the stage for the unfolding of Absalom's plan.
Teaching Points
The Consequences of Unresolved Sin
Absalom's actions are a direct result of David's failure to address Amnon's sin against Tamar. Unresolved sin can fester and lead to greater conflict and division.

The Dangers of Deception
Absalom's invitation under the guise of a celebration highlights the use of deception to achieve personal vendettas. Believers are called to live in truth and integrity.

The Importance of Justice
The account underscores the need for justice and accountability within families and communities. Ignoring injustice can lead to further harm and division.

The Role of Forgiveness
While Absalom sought revenge, the Christian call is to forgive as we have been forgiven. This account challenges us to consider how we handle personal grievances.

God's Sovereignty Amidst Human Schemes
Despite human plans and schemes, God's purposes prevail. This encourages believers to trust in God's ultimate control over all situations.
Bible Study Questions
1. How does the cultural context of sheepshearing festivals in ancient Israel enhance our understanding of Absalom's actions in this passage?

2. In what ways does the unresolved sin of Amnon and the inaction of David contribute to the events of 2 Samuel 13:23? How can we apply this understanding to our own lives?

3. How does Absalom's use of deception in this passage compare to other biblical instances of deception? What lessons can we learn about the consequences of deceit?

4. Reflect on a time when you faced a situation of injustice. How did you respond, and what biblical principles can guide us in seeking justice today?

5. How can we trust in God's sovereignty when faced with human schemes and plans that seem to go against His will? What scriptures can encourage us in these times?
Connections to Other Scriptures
Genesis 38
The account of Judah and Tamar also involves a sheepshearing event, highlighting the cultural significance of such gatherings in biblical times.

2 Samuel 13:1-22
Provides the background to Absalom's actions, detailing the events of Amnon's assault on Tamar, which fueled Absalom's desire for revenge.

2 Samuel 14:28-33
Describes Absalom's return to Jerusalem and his eventual reconciliation with David, setting the stage for his later rebellion.

1 Kings 2:28-34
The account of Joab's death at the hands of Solomon's men, which also involves a strategic gathering, drawing a parallel to Absalom's use of a festive occasion for ulterior motives.
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 Revenge of AbsalomB. Dale 2 Samuel 13:22-29
People
Absalom, Ammihud, Amnon, David, Jonadab, Shimeah, Talmai, Tamar
Places
Baal-hazor, Geshur, Jerusalem
Topics
Absalom, Ab'salom, Absalom's, Baal, Baalhazor, Baal-hazor, Ba'al-ha'zor, Beside, Border, Calleth, Cutting, Ephraim, E'phraim, Feast, Full, Hazor, Invited, King's, Pass, Shearers, Sheep, Sheepshearers, Sheep-shearers, Sons, Wool
Dictionary of Bible Themes
2 Samuel 13:1-33

     5661   brothers

2 Samuel 13:22-32

     6240   rape

2 Samuel 13:23-24

     4684   sheep

2 Samuel 13:23-29

     5277   criminals
     5355   invitations
     8830   suspicion

2 Samuel 13:23-36

     5737   sisters

Library
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

Repentance
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

Samuel
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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