2 Samuel 13:38
After Absalom had fled and gone to Geshur, he stayed there three years.
After Absalom had fled
The phrase "After Absalom had fled" marks a significant turning point in the narrative of Absalom's life. The Hebrew root for "fled" is "נוס" (nus), which conveys a sense of escaping or taking flight from danger. This action follows Absalom's murder of his brother Amnon, a deed driven by vengeance for the rape of their sister Tamar. In a broader biblical context, fleeing often signifies a separation from God's intended path, as seen in the accounts of Cain and Jonah. Absalom's flight is not just a physical escape but also a spiritual and relational distancing from his family and his responsibilities.

and gone to Geshur
"Geshur" was a small Aramean kingdom located northeast of the Sea of Galilee. The historical and archaeological context of Geshur reveals it as a place of refuge for Absalom, as his maternal grandfather, Talmai, was the king there (2 Samuel 3:3). This connection highlights the political alliances and familial ties that were common in ancient Near Eastern societies. Absalom's retreat to Geshur underscores the complexities of his identity, being both a prince of Israel and a grandson of a foreign king. This duality foreshadows the internal and external conflicts that will later define his life.

he stayed there three years
The duration of "three years" is significant in biblical numerology, often symbolizing a period of testing, trial, or preparation. In Hebrew culture, the number three can denote completeness or divine intervention. Absalom's three-year stay in Geshur can be seen as a time of reflection and planning, as he contemplates his next moves and the future of his relationship with his father, King David. This period of exile is reminiscent of other biblical figures who underwent transformation during times of separation, such as Moses in Midian or Paul in Arabia. It suggests that God can use even times of isolation to prepare individuals for their roles in His divine plan.

Persons / Places / Events
1. Absalom
The third son of King David, known for his handsome appearance and later rebellion against his father. His actions in this chapter follow the murder of his half-brother Amnon, who had wronged his sister Tamar.

2. Geshur
A small Aramean kingdom located northeast of the Sea of Galilee. It was ruled by Absalom's maternal grandfather, Talmai, providing Absalom a place of refuge after he fled from Israel.

3. David
The King of Israel and father of Absalom. His complex relationship with his children and his response to Absalom's actions are central to the account.

4. Amnon
David's firstborn son, whose assault on his half-sister Tamar sets off a chain of events leading to his murder by Absalom.

5. Tamar
The daughter of David and sister of Absalom, whose tragic account of abuse and its aftermath is a pivotal moment in the account.
Teaching Points
The Consequences of Sin
Absalom's actions are a direct result of unchecked sin within David's family. This account reminds us of the ripple effects of sin and the importance of addressing wrongdoing promptly and justly.

The Complexity of Forgiveness
David's struggle to reconcile with Absalom after his exile illustrates the difficulty of forgiveness, especially within family dynamics. It challenges us to consider how we approach forgiveness in our own lives.

The Role of Justice and Mercy
The tension between justice and mercy is evident in David's response to Absalom's actions. As believers, we are called to seek a balance between these two attributes, reflecting God's character.

The Importance of Family Leadership
David's passive response to the sins of his children serves as a cautionary tale about the importance of active and godly leadership within the family.

Seeking Refuge in God
Absalom's physical refuge in Geshur contrasts with the spiritual refuge we are called to seek in God. This encourages us to find our ultimate safety and peace in Him.
Bible Study Questions
1. How does Absalom's time in Geshur reflect the consequences of unresolved sin within a family? Can you identify similar patterns in other biblical accounts?

2. In what ways does David's response to Absalom's actions challenge or affirm your understanding of forgiveness and justice?

3. How can the account of Absalom's exile inform our approach to conflict resolution within our own families or communities?

4. Reflect on a time when you sought refuge in something other than God. How can this passage encourage you to find your refuge in Him instead?

5. Considering the broader account of 2 Samuel, how does Absalom's account contribute to our understanding of God's sovereignty and grace amidst human failure?
Connections to Other Scriptures
Genesis 34
The account of Dinah and the subsequent actions of her brothers, Simeon and Levi, parallels the themes of family honor and revenge seen in Absalom's actions.

2 Samuel 14
The chapter following Absalom's exile, where Joab orchestrates his return to Jerusalem, highlights themes of reconciliation and justice.

Psalm 3
Traditionally attributed to David during Absalom's rebellion, this psalm reflects David's reliance on God amidst familial strife.
Parental SorrowsB. Dale 2 Samuel 13:30-39
People
Absalom, Ammihud, Amnon, David, Jonadab, Shimeah, Talmai, Tamar
Places
Baal-hazor, Geshur, Jerusalem
Topics
Absalom, Ab'salom, Fled, Geshur, Sorrowing, Stayed
Dictionary of Bible Themes
2 Samuel 13:38-39

     5088   David, character
     7212   exile

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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