2 Samuel 13:16
"No," she replied, "sending me away is worse than this great wrong you have already done to me!" But he refused to listen to her.
No, she cried
The Hebrew word for "No" here is "אַל" (al), a strong negation. Tamar's immediate and emphatic response underscores her desperation and the gravity of the situation. Her cry is not just a refusal but a plea for justice and recognition of her dignity. In the ancient Near Eastern context, a woman's voice was often marginalized, yet here, Tamar's cry is recorded, highlighting the importance of her protest and the injustice she faced.

sending me away
The phrase "sending me away" in Hebrew is "שַׁלְּחֵנִי" (shallechni), which implies a forceful dismissal. In the cultural and historical context of ancient Israel, a woman who was violated and then cast out faced severe social and economic repercussions. Tamar's protest against being sent away reflects her awareness of the compounded shame and isolation she would endure, emphasizing the societal structures that failed to protect her.

is worse than this great wrong
The Hebrew word for "worse" is "גָּדוֹל" (gadol), meaning great or severe. Tamar's statement reveals her understanding of the layered injustices she is experiencing. The "great wrong" refers to the initial act of violation, but being sent away without recourse or justice adds a deeper level of betrayal and abandonment. This highlights the biblical theme of justice and the need for societal structures that protect the vulnerable.

you have already done to me
The phrase "you have already done to me" in Hebrew is "עָשִׂיתָ עִמָּדִי" (asita imadi), indicating a completed action with ongoing consequences. Tamar's words point to the personal and enduring impact of Amnon's actions. In the broader scriptural context, this serves as a reminder of the personal nature of sin and its effects on individuals and communities. It calls for repentance and restoration, aligning with the biblical call for justice and righteousness.

Persons / Places / Events
1. Tamar
The daughter of King David, who is wronged by her half-brother Amnon. She is a central figure in this account, representing innocence and victimization.

2. Amnon
The eldest son of King David, who commits a grievous sin against his half-sister Tamar. His actions set off a chain of tragic events within David's family.

3. Absalom
Tamar's full brother, who later seeks revenge against Amnon for his actions. His response to the injustice done to Tamar plays a significant role in the unfolding family drama.

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

5. The Event
The account describes the aftermath of Amnon's assault on Tamar, highlighting the additional injustice of her being cast out, which compounds her suffering.
Teaching Points
The Consequences of Sin
Amnon's actions demonstrate how sin can have far-reaching and devastating effects on individuals and families. It serves as a warning of the destructive power of unchecked desires.

The Importance of Justice
Tamar's plea highlights the need for justice and the further harm caused when it is denied. This calls believers to advocate for justice and support victims of wrongdoing.

The Role of Leadership
David's passive response to the situation underscores the responsibility of leaders to act justly and decisively. It challenges us to consider how we respond to injustice in our own spheres of influence.

The Need for Compassion and Support
Tamar's plight calls for compassion and support for those who suffer. As Christians, we are called to be a source of comfort and healing for those who are hurting.

Forgiveness and Reconciliation
While the account does not resolve with forgiveness, it prompts reflection on the New Testament call to forgive and seek reconciliation, even in the face of deep hurt.
Bible Study Questions
1. How does the account of Tamar and Amnon illustrate the consequences of ignoring God's laws regarding relationships and purity?

2. In what ways can we, as individuals and as a church, better support victims of injustice and abuse, following the example of Christ's compassion?

3. How does David's response to this situation challenge us to consider our own responses to injustice and wrongdoing in our communities?

4. What lessons can we learn from the account of Tamar about the importance of seeking justice and advocating for those who cannot speak for themselves?

5. How can the teachings of Jesus on forgiveness and reconciliation guide us in dealing with personal and familial conflicts today?
Connections to Other Scriptures
Genesis 34
The account of Dinah, another account of sexual violence and the subsequent family and societal repercussions, parallels Tamar's account.

Leviticus 18:9
This law explicitly forbids the kind of relationship Amnon pursued, highlighting the gravity of his sin.

Matthew 5:22-24
Jesus' teaching on reconciliation and the seriousness of anger and unresolved conflict can be related to the familial tensions seen in this account.

Romans 12:19
The call to leave vengeance to God contrasts with Absalom's later actions, providing a New Testament perspective on dealing with injustice.
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
Already, Attention, Brother, Cause, Circumstances, Evil, Forth, Greater, Hast, Hearken, Listen, Putting, Refused, Sending, Willing, Worse, Wrong, Yet
Dictionary of Bible Themes
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 13:12-16

     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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