2 Samuel 13:13
Where could I ever take my shame? And you would be like one of the fools in Israel! Please speak to the king, for he will not withhold me from you."
Where could I ever take my shame?
This phrase reflects the deep cultural and personal implications of shame in ancient Israel. The Hebrew word for "shame" here is "חֶרְפָּה" (cherpah), which denotes disgrace or reproach. In the context of the ancient Near Eastern society, a woman's honor was closely tied to her sexual purity, and losing it outside of marriage could lead to social ostracism. Tamar's question underscores her desperation and the irreversible damage to her reputation and future prospects. It highlights the gravity of Amnon's intended sin, not just as a personal violation but as a societal transgression with lasting consequences.

And you would be like one of the fools in Israel
The term "fools" is translated from the Hebrew word "נָבָל" (nabal), which implies more than mere foolishness; it suggests moral and spiritual bankruptcy. In the biblical context, a "fool" is someone who acts without regard for God or His laws. Tamar's use of this term indicates that Amnon's actions would not only harm her but also degrade his own standing, reducing him to someone who is despised and rejected by the community. This reflects the biblical principle that sin not only affects the victim but also corrupts the perpetrator, leading to a loss of honor and respect.

Please speak to the king
Tamar's plea to "speak to the king" reveals her hope for a legitimate resolution within the bounds of the law and family structure. In ancient Israel, the king held the authority to make decisions regarding family matters, and Tamar believed that King David, her father, would not deny Amnon's request for marriage. This appeal to authority underscores the importance of seeking righteous and lawful solutions to personal and familial conflicts, rather than resorting to sinful actions.

for he will not withhold me from you
This phrase suggests Tamar's belief in the possibility of a lawful marriage, which would have been a socially acceptable solution to Amnon's desires. It reflects the cultural norms of the time, where arranged marriages within the royal family were not uncommon. Tamar's statement also highlights her willingness to comply with societal expectations, despite the personal cost, in order to preserve her dignity and honor. It serves as a poignant reminder of the lengths to which individuals might go to uphold social and familial integrity, even in the face of personal violation.

Persons / Places / Events
1. Tamar
The daughter of King David, sister of Absalom, and half-sister of Amnon. She is a central figure in this account, experiencing profound injustice and disgrace.

2. Amnon
The eldest son of King David, who becomes infatuated with his half-sister Tamar and ultimately violates her, leading to tragic consequences.

3. Absalom
Tamar's full brother, who later avenges her by orchestrating Amnon's murder, setting off a chain of events that lead to his rebellion against David.

4. King David
The father of Amnon, Tamar, and Absalom. His response to the events in this chapter is notably passive, which has significant implications for his family and kingdom.

5. The Event
The tragic incident of Amnon's assault on Tamar, which highlights issues of power, justice, and family dynamics within the royal household.
Teaching Points
The Consequences of Sin
Amnon's actions demonstrate how unchecked desires can lead to devastating consequences, not only for the individual but for the entire community.

The Importance of Justice
Tamar's plea highlights the need for justice and protection for the vulnerable, a principle that is echoed throughout Scripture.

The Role of Leadership
David's passive response serves as a cautionary tale about the responsibilities of leaders to act justly and decisively in the face of wrongdoing.

The Value of Wisdom
Tamar's reference to "fools in Israel" underscores the biblical call to seek wisdom and live according to God's statutes.

Healing and Restoration
While the account is tragic, it invites reflection on the need for healing and restoration in the aftermath of sin and injustice, pointing to the hope found in Christ.
Bible Study Questions
1. How does Tamar's situation reflect the broader themes of justice and injustice found throughout the Bible?

2. In what ways does Amnon's behavior exemplify the biblical concept of foolishness, and how can we guard against similar folly in our own lives?

3. What lessons can we learn from King David's response to this incident, and how can we apply them to our roles as leaders or members of a community?

4. How does the account of Tamar and Amnon connect with other biblical accounts of sexual violence, and what do these accounts teach us about God's heart for the oppressed?

5. In light of this passage, how can we as a church community better support those who have experienced trauma and work towards justice and healing?
Connections to Other Scriptures
Genesis 34
The account of Dinah, which similarly involves themes of sexual violence and family honor, providing a broader biblical context for understanding the cultural and familial implications of Tamar's situation.

Leviticus 18
The laws concerning sexual conduct, which underscore the gravity of Amnon's actions and the violation of divine commandments.

Proverbs 1:7
The concept of foolishness in Israel, as mentioned by Tamar, is echoed in the wisdom literature, emphasizing the moral and spiritual folly of Amnon's actions.
Fools in IsraelG. Wood 2 Samuel 13:13
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
People
Absalom, Ammihud, Amnon, David, Jonadab, Shimeah, Talmai, Tamar
Places
Baal-hazor, Geshur, Jerusalem
Topics
Base, Carry, Cause, Disgrace, Disgust, Fools, Infamous, Married, Please, Reproach, Request, Rid, Shame, Speak, Wanton, Whither, Wicked, Wilt, Withhold, Wouldest
Dictionary of Bible Themes
2 Samuel 13:13

     5711   marriage, restrictions

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

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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