2 Samuel 13:26
"If not," said Absalom, "please let my brother Amnon go with us." "Why should he go with you?" the king asked.
If not, said Absalom
The phrase "If not" indicates a conditional request, showing Absalom's persistence and strategic thinking. In the Hebrew text, the word used here is "אִם־לֹא" (im-lo), which often introduces a condition or alternative. Absalom's approach is calculated, reflecting his cunning nature. Historically, Absalom is known for his charm and political acumen, which he uses to manipulate situations to his advantage. This moment foreshadows his deeper intentions and the brewing conflict within David's family.

please let my brother Amnon go with us
The request for "my brother Amnon" to accompany them is laden with irony and hidden motives. The Hebrew word for "brother" is "אָח" (ach), which emphasizes familial ties, yet here it is used deceptively. Absalom's outward show of brotherly affection masks his true intent of vengeance for the rape of his sister Tamar by Amnon. This request is a pivotal moment in the narrative, setting the stage for the unfolding tragedy. The historical context of this passage highlights the complexities of royal family dynamics in ancient Israel, where personal vendettas often intersected with political maneuvers. Absalom's calculated request is a reminder of the destructive power of unresolved anger and the importance of justice and reconciliation within a family.

Persons / Places / Events
1. Absalom
The third son of King David, known for his handsome appearance and later rebellion against his father. In this passage, he is plotting revenge against his brother Amnon.

2. Amnon
The firstborn son of King David, who committed a grievous sin against his half-sister Tamar, leading to Absalom's desire for vengeance.

3. King David
The reigning king of Israel, father to both Absalom and Amnon. He is caught in a difficult family situation due to the actions of his sons.

4. Tamar
The sister of Absalom and half-sister of Amnon, who was wronged by Amnon, setting the stage for the events in this chapter.

5. The Event
Absalom is requesting that Amnon join him for a feast, which is a pretext for carrying out his plan of revenge.
Teaching Points
The Consequences of Sin
Amnon's sin against Tamar set off a chain of events leading to further sin and tragedy. Sin often has far-reaching consequences beyond the initial act.

The Dangers of Unresolved Anger
Absalom's anger festered into a desire for revenge. Unresolved anger can lead to destructive actions and should be addressed biblically.

The Importance of Justice and Mercy
David's failure to address Amnon's sin justly contributed to Absalom's actions. As believers, we are called to uphold justice while extending mercy.

Family Dynamics and Leadership
David's role as a father and king was compromised by his inaction. Effective leadership requires addressing issues within the family and community.

God's Sovereignty Amidst Human Failings
Despite the failings of David's family, God's purposes ultimately prevail. Trust in God's sovereignty even when human actions seem to thwart His plans.
Bible Study Questions
1. How does the account of Absalom and Amnon illustrate the consequences of unchecked sin within a family? Reflect on a personal or observed experience where sin had a ripple effect.

2. In what ways can unresolved anger lead to further sin, and how can we apply Ephesians 4:26-27 to prevent this in our lives?

3. How does David's response to Amnon's sin compare to how God calls us to respond to injustice? Consider Micah 6:8 in your reflection.

4. What lessons can we learn from David's leadership in this situation, and how can we apply these lessons to our roles in family or community leadership?

5. How can we trust in God's sovereignty when faced with the consequences of human failings, as seen in Romans 8:28? Reflect on a time when you saw God's hand at work despite difficult circumstances.
Connections to Other Scriptures
Genesis 4:8
The account of Cain and Abel, where Cain invites Abel into the field before killing him, parallels Absalom's deceitful invitation to Amnon.

Proverbs 6:16-19
Lists things the Lord hates, including a heart that devises wicked schemes, which relates to Absalom's plotting against Amnon.

Matthew 5:21-22
Jesus' teaching on anger and murder, highlighting the heart's condition, which is relevant to Absalom's internal motivations.
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, Amnon, Brother, Please, Reason
Dictionary of Bible Themes
2 Samuel 13:1-33

     5661   brothers

2 Samuel 13:22-32

     6240   rape

2 Samuel 13:23-29

     5277   criminals
     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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