In the last chapter, we caught a glimpse of the old David. Here, in this passage, he is fading in and out. He is easily duped by Ziba, but he also shows great restraint and humility in the face of Shimei’s taunting. But, for all his stumbles, he remains a clear type of the Lord Jesus.

The Text

“And when David was a little past the top of the hill, behold, Ziba the servant of Mephibosheth met him . . .” (2 Sam. 16:1-23).

Summary of the Text

As David passes the top of the mountain, Ziba arrives with many provisions (v. 1). David asks, and the provisions are explained (v. 2). The absence of Mephibosheth is noticed by David, and Ziba slanders his “master’s son” (v. 3). David impetuously gives all Mephibosheth’s holdings to Ziba (v. 4). David goes a little further, and encounters someone else from the house of Saul, a man named Shimei, a man cursing as he came (v. 5). Across some kind of a ravine, he threw rocks at David and his entourage (v. 6). He calls David a man of blood, and a son of worthlessness, a son of Belial (v. 7). He accuses David of bloodguilt concerning the house of Saul (v. 8), which was false. Abishai suggests that if someone were to cut off Shimei’s head, it would stop talking so much (v. 9). David rebukes Abishai, and says that the Lord is behind it (v. 10). Look, David says, my own son is trying to kill me. Why can’t this Benjamite curse (v. 11)? Perhaps the Lord will turn this cursing around (v. 12). As they continued, Shimei walked alongside them, cursing, throwing stones, and throwing dirt (v. 13). Eventually, they came to a stopping point, presumably the Jordan (v. 14).

Back in Jerusalem, Absalom arrives with Ahithophel (v. 15). Hushai comes to him, saying God save the king, but not saying which king (v. 16). He is called David’s friend, which was a court title, but also a just description. Absalom asks him why he is not with David (v. 17). Hushai replies that he will serve the one that is chosen by the Lord, and by the people (v. 18). Notice the ambiguities. Shouldn’t he serve the king’s son (v. 19)? Absalom asks Ahithophel what he should do next (v. 20). Ahithophel tells him to burn all his boats by publicly going into his father’s ten concubines (v. 21). This will prevent anyone from hedging their bets because of any possibility of rapprochement. So they pitched a tent on the top of the palace, and Absalom took his father’s concubines in the sight of all Israel (v. 22). And the counsel of Ahithophel was regarded as if it were from an oracle of God (v. 23).

Your Master’s Son

The story that Ziba tells is not plausible on the face of it. Absalom would be as likely to hunt down and kill any remaining heirs of Saul’s house as to put one on the throne. But David, stung and betrayed, accepts this story immediately. At the same time, he still thinks of Mephibosheth as the son of Jonathan—your “master’s son.”

The Palace Roof

The palace roof where the concubines were violated was the same roof from which David first lusted after Bathsheba. Everything is coming back around. And David is humiliated by Shimei near the top of the mountain, and by his own son on the top of his palace.

A Word Picture for Bitterness

Shimei is filled with irrational hatreds. He calls David a man of blood, which he was, but he accuses him of this with regard to the house of Saul, which he manifestly had not been. When Nathan rebukes David for his sin, he does so because it had given occasion to the enemies of God to blaspheme (2 Sam. 12:14), and this is an instance of it. Shimei had clearly hated David prior to the incident with Bathsheba. Sins and failures in the godly are often what breach the dam of resentment—but the resentment accumulated in the first place because of godliness.

The Secret Things

As we begin to work through this passage, we see that David is still far too passive, far too trusting. Even though he is forgiven for his sin, he is forgiven in a palace. It is not until he is walking toward the wilderness, barefoot, as a seventy-year- old man, that we see the stirrings of the kind of shrewd faith that used to accompany him when he had to haunt the wilderness caves earlier in his life. Psalm 3 was written upon this occasion, and look to the great conclusion of verse 8. Salvation belongs to the Lord.

The Text

“And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him . . .” (2 Sam. 15:1-37).

Summary of the Text

So Absalom began acting like a Gentile king, in an ostentatious way (v. 1). He would get up early to come and play the demagogue in the gate (vv. 2-6). When he was forty years old, Absalom asked the king for permission to go and sacrifice in Hebron in order to fulfill a vow (vv. 7-9). The conspiracy was well-organized, strong, and shrewdly conducted—involving men who knew nothing of it as a cover (vv. 10-12). Ahithophel, Bathsheba’s grandfather, was among the conspirators. Before the arranged signal for revolt was given, a messenger came and warned David (v. 13). David acts swiftly (finally), and does so in a way that would spare the city (v. 14). All of his people, with the exception of ten concubines, depart with the king (vv. 15-17). His Gentile troops march past him, and David tries to dissuade some recently arrived Gittites (Philistines) from coming with him, but to no avail (vv. 18-22). Little ones are mentioned, which makes this a refugee column, not an army (v. 22). Everyone crossed the Kidron, heading for the wilderness (v. 23). Zadok and Abiathar bring the Ark with them, but David sends them back into Jerusalem for some priestly espionage (vv. 24-29). David went up the Mount Olivet, barefoot and with his head covered (v. 30). On the way David received word that Ahithophel had gone over to the other side, and he prayed in his old manner (v. 31). At the top of the mountain there was a shrine, a high place, and David prayed there. His answer to prayer, a man named Hushai, arrived at that very moment (v. 32). David gives him the mission of going over to Absalom’s side (vv. 33-36), in order to subvert Ahithophel’s counsel. So Hushai arrived in Jerusalem from the east, just as Absalom was arriving from the south (v. 37).

Flight to the East

When David abandons Jerusalem, they go out to the “last house” (v. 17). The brook Kidron separated Jerusalem from Mount Olivet, which had a long ascent heading eastward, and which on the far side sloped down toward the Jordan. Their plan was to get away, across the Jordan, into the wilderness.

David is taking the standard route of exile. Adam and Eve were banished to the east of the Garden, and centuries later Israel was taken into exile to the east. But as he goes out from the presence of the Lord, he leaves the Ark of the Covenant behind deliberately, as an act of faith. He is not superstitious (vv. 25-26). If he is ever able to return to Jerusalem, it will be the Lord’s gift. This exile has some hope in it.

Demagogic Designs

The revolt of Absalom was a demagogic one. We ought to pay closer attention to this reality than we do, for we are ruled by demagogues. He was active in this activity (“rose up early”), and exploited the delays caused by the justice system. When some guy from Ephraim called the federal courthouse, he had been told “for English, press three” one too many times, and so he came down to Jerusalem in a frustrated frame of mind. Absalom met him there, kissed him, treated him as a brother (v. 5) . . . right before getting back into his stretch limo. Men knew how to use photo ops long before there were any cameras. At the beginning of this section, David continues in his passivity. Absalom is misbehaving in serious ways. The kings of Israel were not permitted that kind of thing (Dt. 17:16), and the terrain of Jerusalem was not conducive to them anyway. And yet Absalom rode around in one, with a retinue of fifty runners. Such high-handed ostentatious display would be pretty hard to miss.

True Loyalty

Throughout the passage we have the juxtaposition of those who ought to have been loyal and weren’t (e.g. Absalom) and those who had every reason not to feel obligated (e.g. Ittai), even in the eyes of David himself, but who did the right thing regardless. David saw him, and gave him every opportunity to return to Jerusalem, and to do so with a blessing (v. 20). But Ittai responds in much the same way that Ruth did when Naomi presented her with a way of opting out. This man, from the same city that Goliath was from, swore by the Lord—wherever the king was going to be, that it where Ittai was going to be. The issue was fidelity, not success.

Faith and Action

Passivity is not faith, and faith is not grasping and scheming. Notice in this passage that when David’s faith starts showing signs of life again, his trusting and his action blend perfectly. The two kinds of “not faith” here are David’s inaction in the face of Absalom’s insolent campaigning, on the one hand, and Absalom’s conspiring to seize power by the strength of his own hand. This is the case even though Absalom is not worshiping idols. He goes to Hebron to pay his vows (v. 8), and the treachery grew strong in the midst of sacrifices (v. 12). These were sacrifices to Yahweh.

Trust in God, and do whatever He says. Sometimes He says to wait. Sometimes He says to act. Sometimes He will have you send cloak and dagger spies into Jerusalem.

God continues to unroll the consequences of David’s sin, while at the same time fulfilling His gracious promises to David. Solomon is not mentioned in this section, but he is clearly waiting in the wings.

The Text

“Now Joab the son of Zeruiah perceived that the king’s heart was toward Absalom. And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner . . .” (2 Sam. 14:1-33).

Summary of the Text

So Joab saw the conflicted nature of David’s attitude toward Absalom (v. 1). He brought a wise woman from Tekoa and told her to present herself as a woman in mourning (v. 2), and to present herself to the king that way with a story that Joab gave her (v. 3). And so she came before the king, prostrated herself, and cried out for help (v. 4). David asks what is wrong, and she says she is a widow (v. 5). She had two sons who got in a fight in the field, and one killed the other (v. 6). The whole clan wants to kill the remaining son (which would be just), but this would destroy her one remaining heir (v. 7). David told her he would take care of it (v. 8). She wants more, and says that if he is worried about bloodguilt, she and her house will bear it (v. 9). David promises a little more (v. 10). She asks for more assurance, and he swears that not a hair of her son’s head would fall to earth (v. 11). But remember how Absalom died.

She then springs the trap. Can I say one more thing (v. 12). Given permission, she then asks why Absalom remains in exile (v. 13). She says we all must die, but God has mercy on the exile (v. 14). She then asks pardon, and notes that the people have made her fearful (v. 15). She then returns to the refuge of her fictional story (v. 16). She goes on to praise how discerning the king is, as an angel of God (v. 17). David then asks her if he might ask something, and she obviously agrees (v. 18). He asks if Joab was behind it, and her answer is affirmative, while at the same binding the king to his word (v. 19). You, oh king, know everything (v. 20). David then tells Joab to bring Absalom back (v. 21). Joab prostrates himself, and thanked the king profusely (v. 22). So Joab brought Absalom back (v. 23). At the same time, the king refused to give an audience to Absalom (v. 24). We are then introduced to Absalom as an attractive political figure (v. 25). He would cut his hair once a year, apparently as an annual Nazarite, and his hair weighed five and a half pounds (v. 26). And Absalom had three (unnamed) sons, and a daughter named Tamar, beautiful like her aunt (v. 27). So Absalom lived in Jerusalem for two years without seeing the king (v. 28). Absalom then sends for Joab twice, but he refuses to come (v. 29). So Absalom has his servants set Joab’s field on fire (v. 30). When Joab comes to ask why (v. 31), Absalom replies by saying that he might as well have stayed in Geshur—he wasn’t seeing the king there either (v. 32). And so Joab went to the king, and the king agreed to a formal reconciliation. Absalom prostrated himself, and the king kissed him (v. 33).

Two Tamars

We will see in this chapter that Absalom was full of himself, but he was not totally that way. He had been considerate of his sister, and apparently named his (very beautiful) daughter after her. It is striking that Absalom is said to have three (unnamed) sons, and his daughter is named. She was like her namesake—beautiful. And like her aunt, she quietly disappears from this story of treachery and intrigue. Absalom’s sons had apparently died by just a few chapters later (2 Sam. 18:18). So the two Tamars quietly disappear from the story, which we may take as a very great mercy. As Thomas Watson once put it, it is better to be wronged than to do wrong, and Tamar retires from the scriptural account—despite the dishonor done to her—in honor.

The naming of daughters in Scripture often has to do with inheritance. Think of the daughters of Zelophehad (Num. 26:33; Num. 27:7). Also the daughters of Job were also beautiful, like the Tamars, and they were given an inheritance (Job 42:15). Absalom did not pass his inheritance on to his sons, and so Tamar was likely blessed in this way. And husbands, remember to dwell with your wives with understanding because they are joint heirs, together with you (1 Pet. 3:7).

Echoes of Scripture

There are three important sets of allusions in this section, just as we saw allusions to Genesis in the previous chapter.

First, the wise woman (which in scriptural usage was likely a kind of prophetess or sibyl) came to David the same way Nathan had (with a fictional story), but in the service of a political agenda. Her story parallels the account of Cain and Abel, and in that story God Himself gave protection to Cain. But this story invokes more than the wise woman wanted—if the story fits, then Absalom was not the seed. Absalom was Cain. The promised seed was Seth, the coming Solomon.

The second reference is also to Genesis—the wise woman says that the king has the discerning ability to rule, knowing the distinction between good and evil (v. 17). This was the knowledge that our first parents seized out of time, and as a result their heightened abilities at discernment were cockeyed. We may learn from the ironic statement of this woman—praising David’s discernment when he is manifestly being played.

And third, we have an allusion to the book of Judges. Absalom is another Samson—who was a charismatic leader, had long hair, and set Philistines’ fields on fire. But because of Absalom’s developing treachery, we should see him as an anti-Samson, an anti-Nazarite.

God Looks on the Heart

Saul had been described as choice and handsome (1 Sam. 9:2), but that turned out badly. He was a full head taller than everyone else. Attention is drawn to Absalom’s head as well, and to his beautiful family, and the fact that he had no external blemish (vv. 25-26). And David had been described as being very attractive in appearance (1 Sam. 16:12-13). But even with him, Samuel was taught that God looks on the heart. Unlike David, a root of bitterness had clearly taken up deep residence in Absalom’s heart. We can understand how someone might have been driven into bitterness—but bitterness still destroys the bitter one. As it has been well said, being bitter is like eating a box of rat poison and then waiting for the rat to die.

Joab is not a close intimate with Absalom. Remember that he is the man who eventually kills Absalom, and much against David’s wishes. He is not an Absalom loyalist. He is playing a realpolitik game, and it appears that his principle motivation is political stability without Solomon, apart from Solomon. Anybody but Solomon. After Absalom’s death, Joab joins forces with the Adonijah faction—for Adonijah has the supreme qualification of not being Solomon.

A Field on Fire

Absalom has already set Joab’s field on fire. Brought back to Jerusalem, he proceeds to do the same with his father’s “field.” He has set his course. David was around 66 when Absalom came back, 68 when they supposedly reconciled, and 70 when war broke out. Where was Solomon? As God’s choice for the throne, he was somewhere, waiting.

We are tempted to despair when everything goes wrong. The brothers are fighting—there is no solution. Cain kills Abel, and everything is lost. But God has Seth. Absalom kills Amnon, and then tries to kill his father. Everything is lost. But God has Solomon. Christ is in the wings.

This tragic story follows immediately after the David and Bathsheba tragedy. Details and names change, but we have a beautiful woman, fulfilled lust, and then murder.

The Text

“And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her . . .” (2 Sam. 13:1-39)

Summary of the Text

Absalom had a beautiful sister named Tamar, and Amnon loved her (v. 1). Amnon made himself sick over it (v. 2). Amnon had a friend in Jonadab, his cousin, and he was a man full of twists and turns (v. 3). He saw Amnon’s condition and found out the problem (v. 4). Jonadab came up with a plot to get them alone together (v. 5). So Amnon did it (v. 6). So David sent Tamar to her half-brother in his sick bed (v. 7). She prepared the food, but he refused it, and sent everybody out (vv. 8-9). He invited her to his inner chamber (v. 10).

When she did, he grabbed her and said “come, lie with me” (v. 11). She refuses—it would disgrace both her and him (vv. 12-13). But he was stronger, and raped her (v. 14). Then Amnon hated her with greater hatred than the love he had for her before (v. 15).

She refused again, saying that this would be even a greater evil (v. 16). So he called a servant and had him throw her out, and lock the door behind her (v. 17). She had a beautiful robe, the kind that the virgin daughters of the king would wear (v. 18). So Tamar put ashes on her head, tore her robe, laid her hand on her head, and left weeping (v. 19). Absalom tried to comfort her (v. 20), and she remained, desolate, in her brother’s house. David was very angry . . . but did nothing (v. 21). Absalom also did nothing . . . or so it appeared (v. 22).

Two years later, Absalom invited all the princes to party out of town, celebrating the shearing of the sheep (v. 23). He invited the king first, knowing he wouldn’t go (vv. 24-25). This made it possible for him to invite Amnon, as the king’s representative (v. 26). David thought it odd, but let them all go (v. 27). Absalom told his servants to wait until Amnon was merry with wine, and to strike on the signal (v. 28). They did this, and all the other princes fled (v. 29). Rumors got to David before the princes did (v. 30), and so he tore his robe, and lay on the ground (v. 31).

Jonadab has apparently switched sides, or at least has distanced himself from the former episode, and he tells the king that only Amnon is dead, and it has been in the works for two years (vv. 32-33). Absalom fled (v. 34), and the watchman saw many people coming. Jonadab said that it was just as he said (v. 35). When he was done, the king’s sons all came in, weeping, and the king and his servants wept also, greatly (v. 36). Absalom fled to Geshur, home of his maternal grandfather (v. 37). David mourned for Amnon daily, and Absalom remained in Geshur three years (v. 38). And David’s soul turned to Absalom after he was comforted concerning Amnon (v. 39).

A Very Structured Story

There are seven interlocking “pages” in this story, each one with two characters, and one of these characters will appear in the next scene. They are: 1. Jonadab/Amnon 2. Amnon/David 3. David/Tamar 4. Tamar/Amnon 5. Amnon/servant 6. Servant/Tamar, and 7. Tamar/Absalom

Odd Details

The dumplings that are prepared are “heart-shaped.” Amnon used “heart-nourishing” food to violate his sister. And Absalom used feasting to make Amnon’s heart merry with wine before the murder.

So God is true in Christ. Christ’s robe was not like the robes in this story—it was not torn. And Christ’s body, which was the veil in the Temple, was in fact torn. That is how God determined to bring all these stories, some of them pretty grim, into a glorious conclusion. Christ is risen.

David sinned grievously, but his repentance went as deep as his sin had gone. We see complete forgiveness in this portion of the story, offered to David, and received by him. We also see that the reality of ongoing consequences is not the same thing as lack of forgiveness. We must learn to stop reading the latter in terms of the former.

The Text

“And the Lord sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor . . .” (2 Sam. 12:1-31)

Summary of the Text

As many messengers had been sent in the previous chapter, so now the Lord sends Nathan the prophet to David (v. 1). The prophet tells him a stylized story about a rich man and a poor one (v. 1). The rich man had many flocks (v. 2), while the poor man had only one small ewe lamb, like one of the family (v. 3). A traveler came, and the rich man killed the poor man’s sheep in order to feed his guest (v. 4). David got angry, and said that such a man deserved to die (v. 5). Because he had no pity, he will have to restore four-fold (v. 6). And so Nathan then said, “You are the man” (v. 7). God made you king over everything (vv. 7-8), and God would have done even more than that (v. 8). But you killed Uriah and took his wife (v. 9). The sword will therefore not depart from your house (v. 10). Revolt will come from within your own house (v. 11), and another man will publicly sleep with your wives (v. 12).

David confesses fully (v. 13). Nathan tells him that he won’t die, but because he opened the way for blasphemies, the child will die (v. 14). So Nathan departed, and the (unnamed) child got very sick (v. 15). David fasted, and prostrated himself on the ground before the Lord (v. 16). The elders tried to get him to get up, but he refused (v. 17). After seven days of this, the child died (v. 18), and the servants were afraid to tell him. When David sees them whispering, he understands the child was dead and asks about it (v. 19). So David gets up, and cleanses himself, goes to the house of the Lord, worships, and comes home to eat (v. 20). Obviously, the servants ask him about it (v. 21). He replies that while the child was alive, there was a chance (v. 22). Now that he is dead, the matter is settled (v. 23). David then comforts Bathsheba, and she bore a son—Solomon (v. 24). The Lord loved him, and Nathan came with another name, Jedidiah, which means “beloved of the Lord” (v. 25). In the meantime, the siege of Rabbah was almost done (v. 26). Joab sent word—he had already captured the city’s water supply (v. 27). David had better come quickly if he didn’t want Joab to get the credit (v. 28). So David comes against Rabbah, and captures it (v. 29). The ceremonial crown that they place on David’s head weighed between 65-75 pounds (v. 30). David then puts the Ammonites to forced labor, and returns to Jerusalem (v. 31).

A King Under Law

One of the great differences between pagan forms of government and biblical forms of government is that in biblical forms of government the “king” is not divine. This means that it becomes possible for a prophetic rebuke to come to the king. It is possible for a “thus saith the Lord” to come from outside the Oval Office. Nathan comes to David because he was sent. Remember that David had already had one man killed as part of this cover-up, and there was no reason to assume that he wouldn’t do it again. And yet, once sent, Nathan courageously came with the message.

Ego Camouflage

If we look at David’s descriptions of his internal state during this time (Psalm 32 & 51), we know that his conscience was tormenting him. We see in his reaction to Nathan’s story that his conscience was fully functional. He says that the rich man deserved to die, even though he was not guilty of murder. David’s moral outrage here is conflicted.

Nathan uses a prophetic form of godly deception. He frames the case in a way that David would not recognize, but where all the essential elements of the offense were still there. When David pronounces sentence on that offense, he was pronouncing sentence on himself, a fact that would be revealed to him immediately afterwards.

Some Numbers

David pronounced a four-fold judgment, which was a kind of restitution that law sometimes required (Luke 19:8). It is striking that this is exactly what happened to David’s house—he lost four sons because of this. First was this small child, then Amnon, then Absalom, and last Adonijah.

Uriah had slept on the ground for two nights, outside David’s palace. Here David sleeps on the “earth” for seven nights.

Rich man, poor man, a man came . . . and for the seventh occasion of it, we hear Nathan saying, “You are the man . . .”

Forgiveness in the Aftermath

David is laid low by his sin. He could have doubled down on it, had Nathan executed, and declared himself an absolute ruler.

He accepts the statement of his guilt, full stop. He also accepts the consequences, but feels free to intercede concerning those consequences before the Lord makes it final. One of the consequences is that the sword will not depart from his house (v. 10). This is what lies behind David not being permitted to build the Temple. The reason stated there was that he was a “man of blood” (1 Chron. 28:3), which did not refer to him fighting the Lord’s battles. Rather, I take it as referring to the blood of Uriah, and the cascading bloodshed and warfare in his house as a result of it.

David is a penitent, and exhibits that repentance in truth. He sorrows in the presence of the Lord. In a type, when “a son of David” dies, he then gets up. He then washes and dresses himself. He then goes to worship the Lord. A son of David dies, and David the sinner is restored. Then another son of David is born, a son who is beloved by God.