2 Samuel 13:19
And Tamar put ashes on her head and tore her robe. And putting her hand on her head, she went away crying bitterly.
And Tamar
Tamar, whose name means "palm tree" in Hebrew, is a central figure in this narrative. Her account is one of tragedy and injustice, reflecting the vulnerability of women in ancient Israelite society. Tamar's experience is a poignant reminder of the need for justice and protection for the oppressed, a theme that resonates throughout Scripture.

put ashes on her head
In ancient Near Eastern cultures, putting ashes on one's head was a common expression of mourning and deep distress. This act symbolized desolation and grief, often associated with death or profound loss. Tamar's use of ashes signifies her profound sorrow and the social death she experiences due to the violation she suffered.

and tore the robe of many colors she was wearing
The "robe of many colors" signifies Tamar's status as a virgin daughter of the king, a garment of honor and distinction. Tearing it is a symbolic act of her lost innocence and the shattering of her identity and future. This act of tearing garments is a biblical expression of grief and lamentation, seen elsewhere in Scripture during times of great personal or communal tragedy.

She put her hand on her head
Placing a hand on the head is another gesture of lamentation and despair. This physical expression underscores Tamar's emotional turmoil and the weight of her shame and sorrow. It is a visible manifestation of her inner anguish, a cry for empathy and understanding from those around her.

and went away, weeping aloud as she went
Tamar's public weeping is a powerful testament to her suffering and a call for justice. In the cultural context, public lamentation was a way to express grief and seek communal support. Her loud cries highlight the depth of her pain and the need for acknowledgment and redress of the wrongs done to her.

Persons / Places / Events
1. Tamar
The daughter of King David, who was violated by her half-brother Amnon. Her response to the assault is a central focus of this verse.

2. Amnon
The eldest son of King David, who committed a grievous sin against his half-sister Tamar, leading to her public display of mourning and distress.

3. David's House
The royal family of Israel, where these tragic events unfold, highlighting the dysfunction and consequences of sin within David's household.

4. Ashes and Torn Robe
Symbols of mourning and disgrace in ancient Israelite culture. Tamar's actions reflect her deep sorrow and the public acknowledgment of her shame.

5. Public Mourning
Tamar's act of crying aloud as she went signifies the communal aspect of grief and the public nature of her humiliation.
Teaching Points
The Reality of Sin's Consequences
Sin has devastating effects not only on the victim but also on families and communities. Tamar's account is a sobering reminder of the far-reaching impact of sin.

The Importance of Lament
Lament is a biblical response to suffering and injustice. Tamar's actions teach us the value of expressing grief and seeking communal support in times of distress.

God's Compassion for the Brokenhearted
While Tamar's account is one of deep sorrow, it also points us to God's heart for the brokenhearted. He sees and cares for those who are suffering.

The Need for Justice and Righteousness
The lack of immediate justice in Tamar's situation calls believers to advocate for righteousness and protection for the vulnerable in society.

Hope for Restoration
Despite the tragedy, believers can hold onto the hope of restoration and healing that God promises to those who mourn and are oppressed.
Bible Study Questions
1. How does Tamar's response to her situation reflect the cultural practices of mourning in ancient Israel, and what can we learn from her expression of grief?

2. In what ways does the account of Tamar challenge us to address issues of injustice and support victims of abuse in our communities today?

3. How can the biblical practice of lament, as seen in Tamar's actions, be incorporated into our personal and communal spiritual lives?

4. What other biblical accounts or characters can you think of that experienced similar injustices, and how did they respond?

5. How does the promise of beauty for ashes in Isaiah 61:3 provide hope and encouragement for those who have experienced deep sorrow and disgrace?
Connections to Other Scriptures
Genesis 37:34
Jacob tore his clothes and put on sackcloth to mourn for Joseph, similar to Tamar's expression of grief.

Job 2:12
Job's friends wept and tore their robes, showing solidarity in suffering, akin to Tamar's public display of mourning.

Isaiah 61:3
The promise of beauty for ashes, highlighting God's ability to bring restoration and hope from situations of deep sorrow and disgrace.
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
Aloud, Ashes, Coat, Colors, Colours, Crying, Divers, Dust, Garment, Grief, Laid, Long-sleeved, Loudly, Ornamented, Putteth, Rent, Robe, Taketh, Tamar, Tore, Various, Vest, Wearing, Weeping, Wore
Dictionary of Bible Themes
2 Samuel 13:19

     5198   weeping

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 13:19-20

     6240   rape

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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