What note of grief and despair did Micah utter?

Micah lamented that he was like a hungry man in search of food but could find none (Micah 7:1). He cried that there was no godly or upright person left in the land, only murderers and thieves (Micah 7:2). He cried that rulers and judges could be bought and that men were skillful at doing evil with both hands (Micah 7:3a). Men of the upper class were not ashamed to have their evil desires known by others and wove their evil plans with their partners to cheat and deceive and take from others (Micah 7:3b). Even the best of men was like a briar or thorn bush (Micah 7:4a). Surely the judgment announced by God’s prophets was imminent (Micah 7:4b). In the midst of and immediately after that judgment it would become unsafe to trust anyone, including family members and neighbors (Micah 7:5-6).

Practical Consideration: Society suffers when there is an absence of godly people.
Micah lamented that the godly had perished from the land and that there was an absence of upright people (see Micah 7:2). The godly play a vital role in society. Jesus said we are to be salt and light in the world (see Matthew 5:13-16). Salt preserves and spices and light enables men to see what they otherwise would not be able to see. Someone has also noted that when godly men do nothing evil runs rampant.

What note of hope concludes the book of Micah?

[A]   Micah declared that his trust was in the Lord and that he eagerly watched for the Lord who would act on his behalf (Micah 7:7).

[B]   Micah 7:8-10 are spoken from the viewpoint of Jerusalem who had suffered defeat and taunting at the hands of her enemies (Micah 7:8 and 10a). Jerusalem reminded her enemies that though she had fallen she would rise again and that though she was in darkness the Lord would be a light for her (Micah 7:8). Jerusalem also acknowledged that God’s judgment had come in response to her sins but that God would use the judgment in a redemptive way (Micah 7:9). In addition, Jerusalem’s enemies would suffer humiliation and defeat (Micah 7:10b). Micah 7:11-13 are hope-filled verses which declare the restoration of Jerusalem. Jerusalem’s walls would be rebuilt (Micah 7:11a), her boundaries would be enlarged (Micah 7:11b), and her exiles would return from throughout the earth (Micah 7:12). As for the rest of the world, it would suffer because of its wickedness (Micah 7:13).

[C]   Micah 7:14-17 beseech God to shepherd His people and restore to them the territory of Bashan and Gilead (territory east of the Jordan taken by the Assyrians after 734 BC). God responded by declaring that He would show His people miracles like those associated with the exodus from Egypt (Micah 7:15) and that their enemies would suffer defeat and humiliation (Micah 7:16-17).

[D]   Micah 7:18-20 are moving verses that deal with forgiveness. The hope contained in these verses is anchored in God’s promise to the patriarchs (Micah 7:20). These verses contain seven statements regarding God’s forgiveness:

[1] “Who is a God like Thee who pardons iniquity” – God is a forgiving God.

[2]   “And passes over the rebellious act of the remnant of His possession?” – God will not allow our sin to destroy our relationship with Him.

[3]   “He does not retain His anger forever” – God is redemptive in His attitude toward His people.

[4]   “Because He delights in unchanging love” – God is committed to honoring the terms of His covenant with His people. He continues to love His people even when they do not merit that love.

[5]   “He will again have compassion on us” – God cares for His people in a tender way. See also Psalm 103:13.

[6]   “He will tread our iniquities underfoot” – God will wash or cleanse His people of their sin.

[7]   “Yes, Thou wilt cast all their sins into the depth of the sea” – God is victorious over sin.

Habakkuk 3:17-19
3:17 [a detailed description of disasters (the loss of food sources) associated with God’s coming judgment at the hands of the Babylonians] Though the fig tree does not bud and there are no grapes on the vines, though the olive crop fails and the fields produce no food, though there are no sheep in the pen and no cattle in the stalls,

3:18 [a statement of how Habakkuk would respond to the disasters listed in 3:17] yet I will rejoice in the LORD, I will be joyful in God my Savior.

3:19 [the basis for Habakkuk’s confident hope…] The Sovereign LORD is my strength; he makes my feet like the feet [swift and sure-footed] of a deer, he enables me to go on the heights [either places of potential danger or inner spiritual heights or both]. For the director of music [indicates that Habakkuk intended that the words be put to music]. On my stringed instruments.

Habakkuk 2:1-4

2:1 I will stand at my watch and station myself on the ramparts; I will look to see what he will say to me, and what answer I am to give to this complaint.

2:2 Then the LORD replied: “Write down the revelation [vision] and make it plain [legible so that it can be easily read] on tablets so that a herald may run with it.

2:3 For the revelation [note six facts concerning the revelation (vision)] [1] awaits an appointed time [God has determined the time (in the future) for its fulfillment]; [2] it speaks of the end [refers to events by which God will complete His work of judging Babylon] and [3] will not prove false [in the sense of disappointing those who trust in God]. [4] Though it linger [according to human expectations], wait for it [for the fulfillment (the fall of Babylon)]; [5] it will certainly come and [6] will not delay [will happen according to God’s timetable].

2:4 “See, he [Babylonians] is puffed up [with pride and self-importance]; his desires are not upright—but the righteous will live by his faith [refers to the faith and steadfastness of the Israelites; cf. Rom. 1:15; Gal. 3:11]—

Habakkuk 2:18-20
2:18 “Of what value is an idol, since a man has carved it? Or an image [the demonic spirits that inspire the worship of idols are real and deadly (cf. 1 Cor. 10:20)] that teaches lies [by encouraging people to seek life in anything other than a personal relationship with God through Christ]? For he who makes it trusts in his own creation; he makes idols that cannot speak.

2:19 Woe [a mocking song used to pronounce doom on evil doers] to him who says to wood, ‘Come to life!’ Or to lifeless stone, ‘Wake up!’ Can it give guidance? It is covered with gold and silver; there is no breath in it.

2:20 But [in contrast to idols] the LORD is in his holy temple [a reference to heaven and earth rather than to a building in one location]; let all the earth be silent before him.”

1:1 The oracle [means “burden” or perhaps “pronouncement”] that Habakkuk [probably a Babylonian name] the prophet [pre-exilic prophet who lived in Judah; contemporary of Jeremiah] received.

1:2 [Habakkuk’s first complaint] How long [implies Habakkuk had prayed before but seen no evidence God had heard], O LORD, must I call for help, but you do not listen [Habakkuk would not believe God heard until he saw God act]? Or cry out to you, “Violence! [King Jehoiakim was cruel and corrupt]” but you do not save?

1:3 Why do you make me [Habakkuk] look at injustice? Why do you tolerate [cf. Hab. 1:13] wrong? Destruction and violence [those who tolerated “destruction and violence” would be overtaken by the destruction and violence of the Babylonians] are before me; there is strife, and conflict abounds.

1:4 Therefore the law [refers to God’s law in the general sense; may refer to religious and civil reforms instituted by Josiah (cf. 2 Kings 23:2-3)] is paralyzed [to grow numb or cold, to cease, to be helpless; conveys idea of ineffectiveness], and justice never prevails [because the wealthy controlled the courts]. The wicked hem in the righteous, so that justice is perverted.

1:5 [God’s answer to Habakkuk’s complaint indicates that He was neither indifferent nor inattentive] “Look at the nations and watch–and be utterly amazed. For I am going to do something [give His people over to the Babylonians] in your days that you would not believe, even if you were told.

1:6 I am raising up the Babylonians [God would use them as His instrument of judgment; cf. Ps. 119:91b], that ruthless and impetuous people, who sweep across the whole earth to seize dwelling places not their own.

1:7 They are a feared and dreaded people; they are a law to themselves and promote their own honor [indicates arrogant attitude].

1:8 [the speed and ferocity of the Babylonians in battle had become proverbial] Their horses are swifter than leopards, fiercer than wolves at dusk. Their cavalry gallops headlong; their horsemen come from afar. They fly like a vulture swooping to devour;

1:9 they all come bent on violence. Their hordes advance like a desert wind and gather prisoners like sand.

1:10 They deride kings and scoff at rulers. They laugh at all fortified cities; they build earthen ramps [a siege strategy] and capture them.

1:11 Then they sweep past like the wind and go on–guilty men, whose own strength [their military might] is their god.”

1:12 O LORD, are you not from everlasting? My God, my Holy [a comprehensive term for God (cf. Isa. 6:3) that includes all that He is] One, we will not die [an expression of confidence that God’s people would not be totally destroyed]. O LORD, you have appointed them [the Babylonians (a nation of ungodly people)] to execute judgment [on God’s own people]; O Rock, you have ordained them [the Babylonians] to punish [carries the idea of rebuking to correct God’s erring people].

1:13 Your eyes are too pure to look [i.e., to look with favor] on evil; you cannot tolerate [or endure] wrong . Why [for what purpose] then do you tolerate the treacherous [an obvious reference to the Babylonians]? Why are you silent while the wicked [an obvious reference to the Babylonians] swallow up those more righteous [describes those like Habakkuk who were right in conduct toward God and people] than themselves?

1:14 You have made men like fish in the sea, like sea creatures that have no ruler.

1:15 The wicked foe pulls all of them up with hooks, he catches them in his net, he gathers them up in his dragnet; and so he rejoices and is glad.

1:16 Therefore he sacrifices to his net and burns incense to his dragnet, for by his net he lives in luxury and enjoys the choicest food.

1:17 Is he to keep on emptying his net, destroying nations without mercy?

2 Samuel 15:5-14
15:5 [Absalom acted to intercept those who came to Jerusalem with problems (15:1-4)] Also, whenever anyone approached him to bow down [because Absalom was a prince or because people considered him to be a powerful person] before him, Absalom would reach out his hand, take hold of him and kiss him [a display of false humility meant to manipulate people and to undermine his father David].

Note: What are some methods people use to manipulate others? How do you recognize when you are being manipulated? How can you help others understand what is happening to them when they are being manipulated?

Note: Read Proverbs 12:6; 15:1 and 16:24 to learn more about the power of words for good and bad.

15:6 Absalom behaved in this way toward all [not just the wealthy and powerful] the Israelites who came to the king asking for justice, and so he stole the hearts [by leading people to believe that in him they had a friend in the royal court] of the men of Israel.

15:7 At the end of four years [time reckoned from the time of Absalom’s reunion with David (14:33); Absalom had quietly undermined David’s authority by casting doubt about the king’s concern for his subjects], Absalom said [his request was reasonable and raised no alarms] to the king, “Let me go to Hebron [located about twenty miles south of Jerusalem] and fulfill a vow I made to the LORD.

About Hebron (15:7)
• Abraham lived & worshiped there Gen. 13:18
• Sarah buried there Gen. 23:19
• Abraham buried there Gen. 25:9
• A city of refuge Josh. 20:7
• A Levitical city Josh. 21:11
• David crowned king of Judah 2 Sam. 2:4; 5:1-3
• Absalom’s birthplace 2 Sam. 3:2-3

Note
• How would you define ambition?
• Why is it important that our ambition be grounded in the will and purposes of God?
• When does ambition become dangerous??
• What are some practical ways to bridle our ambitions rather than doing irreparable damage to other people?

15:8 While your servant was living at Geshur [Absalom spent three years there after killing Amnon (2 Sam. 13:37-38)] in Aram [term that signifies Syria], I made this vow [his vow had been made at least six-years earlier; vows must be fulfilled promptly (cf. Deut. 23:21; Ecc. 5:5)]: ‘If the LORD takes me back to Jerusalem, I will worship the LORD in Hebron.’”

15:9 The king [suspected no evil intent] said to him, “Go in peace.” So he went to Hebron.

15:10 Then Absalom sent secret messengers throughout the tribes of Israel [indicates Absalom had support in every tribe] to say, “As soon as you hear the sound of the trumpets [signaled an important announcement; typically accompanied the announcement of a new king (cf. 1 Kings 1:34; 2 Kings 9:13)], then say [Absalom’s announcement was to be made as simultaneously as possible throughout the land], ‘Absalom is king in Hebron.’”

15:11 Two hundred men [may have included some of David’s key administrators and advisors] from Jerusalem [the absence of some of David’s key people would have deprived David of their counsel and aid after Absalom’s announcement (15:10)] had accompanied Absalom. They had been invited as guests and went quite innocently [indicates that these individuals were pawns in Absalom’s plot], knowing nothing about the matter.

15:12 While Absalom was offering sacrifices [perhaps a pretense to add the appearance of propriety to his actions], he also sent for Ahithophel [Bathsheba’s grandfather (2 Sam. 11:3; 23:34); his siding with Absalom may have helped Absalom’s conspiracy to gain strength; a valuable and respected advisor as per 2 Sam. 16:23] the Gilonite, David’s counselor, to come from Giloh, his hometown. And so the conspiracy [illegal, subversive plot] gained strength, and Absalom’s following kept on increasing [indication that many were dissatisfied with David’s leadership].

15:13 A messenger [perhaps a resident of Hebron; apparently someone loyal to David] came and told David, “The hearts of the men of Israel [reference to Israel’s army (cf. 1 Sam. 7:11; 14:24)] are with Absalom.”

15:14 Then David said [note that David weighed and understood the impact of his decision on others] to all his officials who were with him in Jerusalem, “Come! We must flee, or [David understood the potential danger to himself and his staff] none of us will escape from Absalom. We must leave immediately, or [David understood the potential danger to the residents of Jerusalem] he will move quickly to overtake us and bring ruin upon us and put the city to the sword.”

2 Samuel 11:1-5
11:1 In the spring [literally “at the return of the year”], at the time when kings go off to war, David sent Joab out with the king’s men [David’s own small standing army] and the whole Israelite army [common working people who served as soldiers]. They destroyed the Ammonites [probably indicates total conquest of Ammonite territory east of Jordan River] and besieged Rabbah [Ammon’s capital city]. But David remained [to administer the kingdom; David not needed in battle] in Jerusalem.

11:2 One evening David got up from his bed and walked around [paced back and forth; no indication given that David went to his roof looking for temptation] on the roof of the palace. From the roof he saw a woman bathing [literally “washing”]. The woman was very beautiful [literally “very good of appearance”],

Note: What are some situations that lead adults today into the trap of sexual immorality? Why is it important to decide beforehand how we will act in certain situations?

11:3 and David [note that he took the situation to the next level…] sent someone to find out about her. The man said, “Isn’t this Bathsheba, the daughter of Eliam [the son of Ahithophel, one of David’s chief advisors] and the wife of Uriah the Hittite [a member of David’s elite guard along with Eliam (2 Sam. 23:39); Uriah was away at war making it easy for David to take advantage of Bathsheba]?”

11:4 Then David [had many wives to satisfy his sexual desires] sent [intentional action; David acted on his lust (cf. Matt. 5:27-28) and initiated the events that led to adultery] messengers to get her [the sole wife of another]. She came to him, and he [like David, we must say no to God before we can say yes to sin] slept with her [no indication that she cried out for help when David’s intentions became clear (cf. Deut. 22:23-24)]. (She had purified herself from her uncleanness [following her menstruation (cf. Lev. 15:19-33); time of her ovulation near and likelihood for pregnancy high].) Then she went back home [David probably felt the matter was now closed].

Note: How might our sin drag others into trouble? How does Satan tempt us to believe that our sin is our private decision? Why do you think believers choose to sin knowing the pain inflicted on others?

11:5 The woman conceived and sent word to David, saying, “I am pregnant [David’s secret was about to become visible].”

2 Samuel 11:14-17
11:14 In the morning David wrote a letter [David’s intentional and final action to deal with Uriah after two previous failed attempts to give Uriah opportunity to have sexual relations with his wife (cf. 2 Sam. 11:6-13); this letter was an abuse of royal power] to Joab and sent it with Uriah [David felt confident that Uriah would not break the seal of the letter to read it (a testimony to Uriah’s honesty and integrity); Uriah never knew or suspected he carried his own death sentence].

11:15 In it he wrote, “Put Uriah in the front line where the fighting is fiercest. Then withdraw from him so he will be struck down and die.” [Joab followed David’s instructions, even though in so doing other soldiers were also killed]

Note: What are some common results of attempting to cover up sins? Why do we sometimes attempt to cover our sins? Why does one person’s sin sometimes affect many others?

11:16 So while Joab had the city under siege, he [Joab chose loyalty to the king over loyalty to his own conscience; perhaps Joab chose to follow the king’s orders knowing that by doing so it would strengthen his own position with the king] put Uriah at a place where he knew the strongest defenders were.

11:17 When the men of the city came out and fought against Joab, some of the men in David’s army fell; moreover, Uriah the Hittite died [as a casualty of war].

2 Samuel 11:26-27
11:26 When Uriah’s wife heard that her husband was dead, she mourned [involved actions such as tearing one’s clothes, putting on sackcloth, weeping, and wailing (cf. Gen. 37:34; Jer. 4:8)] for him.

11:27 After the time [mourning period typically lasted seven days (cf. Gen. 50:10; 1 Sam. 31:13)] of mourning was over, David had her brought to his house, and she became his wife and bore him a son. [David apparently kept silent about his sin (Ps. 32:1-5)] But the thing David had done displeased [sin always displeases God] the LORD [He sees and knows everything we do and say (cf. Ps. 139:1-4)].

2 Samuel 9:1-10
9:1 David [remembered his covenant with Jonathan (1 Sam. 20:14-17) and Saul (1 Sam. 24:21-22)] asked [note that David did not wait for an opportunity to show kindness but instead took the initiative to do so], “Is there anyone still left of the house of Saul to whom I [David sought to keep his personal promise to Jonathan] can show kindness [Heb. chesed: a loyal love that is expressed in actions rather than emotions; “Kindness motivated by kindness is merely repayment, but kindness motivated by grace is godly.” (ETB Adult Commentary, Summer 2002, p. 54)] for Jonathan’s sake [David was determined to honor Jonathan’s memory]?”

9:2 Now there was a servant of Saul’s household named Ziba [cf. 9:10]. They called him to appear before David, and the king said to him, “Are you Ziba?” “Your servant,” he replied.

9:3 The king asked, “Is there no one still left of the house of Saul to whom I can show God’s [David understood that God was about to use him to be a blessing to the house of Saul] kindness?” Ziba answered the king, “There is still a son of Jonathan; he is crippled in both feet [literally “crushed of feet”; cf. 2 Sam. 4:4 re: childhood injury that resulted in Mephibosheth’s disability].”

Note: “The greatest thing a man can do for his Heavenly Father is to be kind to some of His other children.” (Henry Drummond)

“The best portion of a good man’s life is his little, nameless, unremembered acts of kindness and of love.” (William Wordsworth)

9:4 “Where is he?” the king asked. Ziba answered, “He is at the house of Makir [apparently had been a loyal supporter of Saul since he had taken in Saul’s grandson; Makir later provided for David during Absalom’s rebellion (2 Sam. 17:27-29)] son of Ammiel in Lo Debar [located in the region of Gilead east of the Jordan River].”

9:5 So King David had [suggests David issued order rather than invitation] him brought [literally “sent and took him”] from Lo Debar, from the house of Makir son of Ammiel.

9:6 When Mephibosheth [means “from the mouth of shame” or “one who scatters shame”; reasons why Jonathan gave his son this name are not known] son of Jonathan, the son of Saul, came to David, he bowed down to pay him honor. David said, “Mephibosheth!” “Your servant [indicates submission/subservience],” he replied.

9:7 “Don’t be afraid [implies that David sensed Mephibosheth’s fear],” David said [David’s words completely changed Mephibosheth’s life] to him, “for I will surely show you kindness [note two ways in which David demonstrated kindness to Mephibosheth] for the sake of your father Jonathan [David’s kindness motivated by his love for Jonathan and not by pity over Mephibosheth’s physical condition]. [1] I will restore to you all the land [ownership of land represented power, wealth, stability] that belonged to your grandfather Saul, and [2] you will always eat at my table.”

Note: What privileges and blessings has God given you? How can you use those privileges and resources to benefit others?

9:8 Mephibosheth bowed down and said, “What is your servant, that you should notice a dead dog [emphasizes complete unworthiness; common expression of Middle Eastern humility] like me?”

9:9 Then the king summoned Ziba, Saul’s servant, and said [David informed Ziba of his decisions re: Mephibosheth] to him, “I have given your master’s grandson everything [David’s kindness provided Mephibosheth with a more secure future] that belonged to Saul and his family.

9:10 You [Ziba would function as chief steward of Saul’s former estate] and your sons and your servants are to farm the land for him and bring in the crops, so that your master’s grandson [the ongoing affairs of Mephibosheth’s estate] may be provided for. And Mephibosheth, grandson of your master, will always eat at my table.” (Now Ziba had fifteen sons and twenty servants.)

14:1 Joab [David’s nephew and general; willing to facilitate reconciliation between David and Absalom] son of Zeruiah knew that the king’s heart longed for Absalom.

14:2 So Joab [devised a plan to confront David and convince him to bring Absalom back to Jerusalem; Nathan had used a similar technique in 12:1-7] sent someone to Tekoa [located approx. 10 miles south of Jerusalem; Amos the prophet was from Tekoa (Amos 1:1)] and had a wise [or skillful (someone capable of acting out a role in a convincing manner)] woman [had to be old enough to look as though she could have two grown sons (see 14:6)] brought from there. He said to her, “Pretend you are in mourning. Dress in mourning clothes, and don’t use any cosmetic lotions. Act like a woman who has spent many days grieving for the dead.

14:3-12 The woman told her sad story to David.

14:13 The woman said, “Why then have you devised a thing like this against the people of God [David’s refusal to bring back Absalom deprived him of a son and Israel of a potential king]? When the king says this, does he not convict himself, for the king has not brought back his banished son [Absalom who killed his own (half) brother]?

14:14 [the woman used a proverb to remind David that all people die] Like water spilled on the ground, which cannot be recovered, so we must die. But God does not take away life; instead, he devises ways [literally, “thinks thoughts;” by providing forgiveness and mercy to the penitent] so that a banished person may not remain estranged from him.

Note: How might God be encouraging you to seek reconciliation or to help others do so?

14:15-18 David sensed a hidden agenda and insisted the woman answer truthfully the question he was about to ask.

14:19 The king asked [David suspected that Joab had coached the woman], “Isn’t the hand of Joab with you in all this?” The woman answered [her answer indicates her perception of David’s powers of discernment], “As surely as you live, my lord the king, no one can turn to the right or to the left from anything my lord the king says. Yes, it was your servant Joab who instructed me to do this and who put all these words into the mouth of your servant.

14:20 Your servant Joab did this [woman defended Joab’s intention; Joab took a risk to bring David and Absalom back together] to change the present situation [literally “change the face of the matter” (David’s strained relationship with Absalom)]. My lord has wisdom like that of an angel of God—he knows everything that happens in the land.”

Note: Read Romans 12:18. What steps could you take to move toward reconciliation or to help another do so?

14:21 The king said to Joab, “Very well, I will do it. Go, bring back the young man Absalom.”

14:22 Joab [probably knew that his actions could have resulted in his dismissal or even death] fell with his face to the ground to pay him honor, and he blessed [literally means “to bend the knee”] the king. Joab said, “Today your servant knows that he has found favor in your eyes, my lord the king, because the king has granted his servant’s request.”

Note: How does Joab’s reaction to David show us how we should react to God’s grace and mercy?

14:23 Then Joab went to Geshur [an Aramean city-state just beyond the northeastern border of Israel (2 Sam. 3:3) where Absalom had lived in exile for three years] and brought Absalom back to Jerusalem.

Note: How do you think Joab must have felt when he brought Absalom back to Jerusalem?

14:24 But the king [failed to seize the opportunity for genuine reconciliation] said, “He must go to his own house; he must not see my face [reference to a person’s being or presence (cf. Ex. 10:11); David was unwilling to grant Absalom an audience].” So Absalom went to his own house and did not see the face of the king.

Note: What indicates David still harbored bitterness toward Absalom?

14:25-27 All of Israel was impressed with Absalom’s good looks. Absalom had three sons and a daughter named whom he named Tamar (apparently named after his sister).

14:28-31 Absalom had not seen David for two years and took drastic measures to get Joab’s attention.

14:32 Absalom [who lived at home but was still separated from his father; he was living in exile at home just as he had in Geshur] said to Joab, “Look, I sent word to you and said, ‘Come here so I can send you to the king to ask, “Why have I come from Geshur? It would be better for me if I were still there!”’ Now then [note how desperately Absalom wanted to see his father], I want to see [Absalom had not seen David for five years and wanted the matter resolved once and for all] the king’s face, and if I am guilty of anything, let him put me to death.”

Note: Why is partial reconciliation no reconciliation at all?

14:33 So Joab went to the king and told him this. Then the king summoned Absalom, and he came in and bowed down with his face to the ground [the posture of a servant] before the king. And the king kissed [indicates affection; gesture of peace and good will] Absalom.

2 Samuel 13:1-2
13:1 In the course of time [no precise time frame indicated; sometime after the conquest of the Ammonites (12:29-31)], Amnon [David’s firstborn son (3:2); his mother was Ahinoam the Jezreelitess (2:2)] son of David fell in love [“lust” better describes Amnon’s feelings] with Tamar [Amnon’s half-sister; daughter of David and Maacah], the beautiful [Amnon lusted after Tamar because of her physical beauty] sister of Absalom [David’s third son; his mother was Maacah (3:3)] son of David.

13:2 Amnon became frustrated to the point of illness [emphasizes Amnon’s obsession] on account of his sister Tamar, for she was a virgin [Tamar was committed to sexual purity; this word contrasts her purity with Amnon’s sinful lust], and it seemed impossible for him to do anything [to indulge his sexual fantasies] to her.

13:3-5 Amnon’s cousin Jonadab helped him devise an evil plan to have his way with Tamar. He advised Amnon to feign illness and request David to send Tamar to care for him.

Note: What are some factors that lead to a frustrating obsession such as Amnon had for Tamar? What are some situations in which we might be faced with sexual temptations? What are some practical actions to help us avoid such frustration?

2 Samuel 13:6-15
13:6 So Amnon lay down and pretended [Amnon added lying to his sins] to be ill. When the king [Amnon deceived David and made him an unwitting partner in his evil plan] came to see him, Amnon said to him, “I would like my sister Tamar to come and make some special bread [perhaps a bread made with ingredients that would accelerate healing] in my sight, so I may eat from her hand.”

Note: Because both seduction and force are tools for sexual abuse, what are some ways sexual abuse victims are sometimes lured? How can we train family members and others to avoid situations that could facilitate sexual abuse?

13:7 David sent word to Tamar at the palace: “Go to the house [from same Heb. word as “palace” and may indicate Amnon had an apartment elsewhere in the palace] of your brother Amnon and prepare some food for him.”

13:8 So Tamar [obeyed her father; she had no reason to distrust David or Amnon] went to the house of her brother Amnon, who was lying down. She took some dough, kneaded it, made the bread in his sight [indicates Amnon more interested in Tamar than in the food] and baked it.

13:9 Then she took the pan and served him the bread, but he refused to eat. “Send everyone out of here,” Amnon said. So everyone left him [created a situation that facilitated abuse].

13:10 Then Amnon said to Tamar, “Bring the food here into my bedroom [to be alone in a bedroom with a person of the opposite sex can be potential trouble] so I may eat from your hand [thus putting Tamar in range of attack from Amnon].” And Tamar took the bread she had prepared and brought it to her brother Amnon in his bedroom.

Note: Have you been with a person of the opposite sex in such a way that was inappropriate or could have looked to others that you were using poor judgment?

13:11 But when she took it to him to eat, he grabbed her and said, “Come to bed with me, my sister [the law prohibited sexual relations between half brother and half sister (cf. Lev. 18:6,9,11; Deut. 27:22)].”

13:12 [Tamar immediately protested three times] “Don’t, my brother!” she said to him. “Don’t force [humble] me. Such a thing should not be done in Israel! Don’t do this wicked [foolish] thing [breach of law leading to consequences for family/ nation].

13:13 [Tamar tried to reason with Amnon] What about me? Where could I get rid of my disgrace? And what about you? You would be like one of the wicked fools in Israel. [Tamar offered Amnon a better solution] Please speak to the king [their father David]; he will not keep me from being married to you.”

13:14 But he refused to listen to her [Amnon ignored Tamar’s rational arguments and pleas], and since he was stronger [sexual abuse is an expression of a desire to dominate and control others] than she, he [overpowered Tamar] raped her.

Note: Why do you think rational arguments usually are ineffective in deterring one from abusing another sexually?

13:15 Then Amnon [after selfishly gratifying his sexual desires] hated her with intense hatred. In fact, he hated [indicates rape has nothing to do with love] her more than he had loved [true feelings were lust] her. Amnon [Amnon refused to honor law (pay fine and marry the woman; cf. Ex. 22:16-17; Deut. 22:28-29)] said to her, “Get up and get out!”

2 Samuel 13:19-22
13:19 Tamar [had lost her virginity, innocence, trust, and reputation and displayed the customary signs of grief…] put ashes on her head and tore the ornamented robe [cf. 13:18] she was wearing. She put her hand on her head and went away, weeping aloud as she went.

13:20 Her brother Absalom said to her, “Has that Amnon, your brother, been with you? Be quiet now, my sister; he is your brother. Don’t take this thing to heart.” And Tamar lived in her brother Absalom’s house [an environment where she would be free from further danger], a desolate woman [describes the impact of Amnon’s brutality of the innocent Tamar; depicts Tamar’s utter helplessness and hopelessness].

13:21 When King David heard all this, he was furious [but failed to act, thus paving the way for greater tragedy two years later (cf. 2 Sam. 13:23-39)].

13:22 Absalom never said a word to Amnon, either good or bad; he hated Amnon because he had disgraced his sister Tamar.

As a result of his victory over Goliath, David instantly became a national hero. After Saul’s death, David ascended the throne and skillfully led and united Israel into a powerful nation (2 Sam. 5:1-5).

One spring evening, when he should have been leading his men in battle (2 Sam. 11:1), David “walked around on the roof of the palace” and saw a beautiful woman bathing (2 Sam. 11:2). The middle-aged monarch who had conquered numerous external foes now faced a dangerous internal threat — a giant called lust.

Rather than face and strike down this inner Goliath “in the name of the Lord Almighty” (1 Sam. 17:45), “David sent someone to find out about” the woman (2 Sam. 11:3). Lust then drew its sword and, with one swift blow, struck down the man after God’s own heart (2 Sam. 11:4-5).

David made no attempt to confess his sin of adultery with Bathsheba. When he learned that Bathsheba was pregnant (2 Sam. 11:5), David orchestrated a scheme to cover up his sin that resulted in the murder of Bathsheba’s husband (2 Sam. 11:6-16). David felt confident he had covered his tracks. However, the Holy Spirit picked up the foul scent of his sin and followed it to the palace.

David kept up appearances on the outside, but was suffering on the inside (Ps. 51:3) because the Holy Spirit was doing His job of conviction (Ps. 32:4a). Sadly, David chose to resist that conviction and continued to remain silent about his sin for almost a year (Ps. 32:3a).

12:1 The Lord sent Nathan to David. When he came to him, he said, “There were two men in a certain town, one rich and the other poor.

Over a period of time, David’s conscience became numb and unresponsive to the Holy Spirit’s conviction. Therefore, the Lord sent Nathan the prophet to confront David about his sin.

12:2 The rich man had a very large number of sheep and cattle,

12:3 but the poor man had nothing except one little ewe lamb he had bought. He raised it, and it grew up with him and his children. It shared his food, drank from his cup and even slept in his arms. It was like a daughter to him.

12:4 “Now a traveler came to the rich man, but the rich man refrained from taking one of his own sheep or cattle to prepare a meal for the traveler who had come to him. Instead, he took the ewe lamb that belonged to the poor man and prepared it for the one who had come to him.”

Nathan cleverly told David a powerful story of a rich man’s oppressive act against a poor man who had nothing except one little ewe lamb (v. 3). Nathan described how the rich man had callously exploited the poor man by taking his only lamb.

12:5 David burned with anger [a righteous anger or moral indignation] against the man and said to Nathan, “As surely as the LORD lives, the man [the rich man] who did this deserves to die [David said the man deserved to die even though this man had not committed murder (theft of a lamb not a capital crime)]!

David responded to Nathan’s story with moral indignation (v. 5). Although theft of a lamb (v. 4) was not a capital crime, David said the rich man deserved to die (v. 5). He then ordered that the merciless rich man make restitution for his crime by paying for the lamb four times over (v. 6; see Ex. 22:1).

Like David, many people today neither understand nor acknowledge the seriousness of sin. Some people try to justify their sinful behavior with statements such as “Everybody’s doing it,” or “It’s OK as long as I don’t get caught.” Others have a Teflon coating and refuse to accept any responsibility for their sin. Still others think they can sweep their sin under the rug or try to cover one sin with another.

We must understand that we cannot hide our sins from God and that our sins always have terrible consequences. One answer to the question, What can I do about my sin? is that I must realize sin’s seriousness.

12:6 He must pay for that lamb four times over, because he did such a thing and had no pity.”

David clearly recognized the seriousness of the rich man’s sin but failed to see the seriousness of his own sin. David “burned with anger” (12:5) against the rich man who “had no pity” on the poor man (12:6). Ironically, David had not yet come to terms with his own lack of pity for Uriah (see 2 Sam. 11:14-15).

David was quick to condemn the rich man for taking the poor man’s lamb even though he was guilty of the greater crime of taking another man’s wife. Like David, many people are better at seeing others’ faults than facing their own (see Matt. 7:3-5).

12:7  Then Nathan said to David, “You are the man! This is what the Lord, the God of Israel, says: ‘I anointed you king over Israel, and I delivered you from the hand of Saul.

Nathan drove home the point of his story with four words that sliced through the callus that had formed around David’s heart — You are the man! (v. 7). David instantly felt the sting of Nathan’s dramatic statement.

Like the rich man in Nathan’s story, David was guilty of having misused his position of power to exploit a less powerful man. Nathan reminded David of all God had given him (v. 7). David lacked for nothing (v. 8). And yet, like the rich man in the Nathan’s story, he took what did not belong to him.

12:8  I gave your master’s house to you, and your master’s wives into your arms. I gave you all Israel and Judah. And if all this had been too little, I would have given you even more.

12:9  Why did you despise the word of the Lord by doing what is evil in his eyes? You struck down Uriah the Hittite with the sword and took his wife to be your own. You killed him with the sword of the Ammonites.

Nathan accused David of despising or scorning the word of the Lord (v. 9). Proverbs 13:13 states, “He who scorns instruction will pay for it, but he who respects a command is rewarded.” In many ways, our lives are a commentary on this verse. We despise God’s Word when we do what is evil in His eyes (v. 9; see Ps. 51:4).

We must always keep in mind that God sees everything we do (see Ps. 139:1-3). We can never do anything behind God’s back. The fact that God sees everything we do should serve as an incentive to holy living. In addition to realizing sin’s seriousness, a second answer to the question, What can I do about my sin? is that I must face my own sinfulness.

12:10  Now, therefore, the sword will never depart from your house, because you despised me and took the wife of Uriah the Hittite to be your own.’

The Bible teaches that no person can sin with impunity (see Col. 3:25) or violate the law of the harvest (see Gal. 6:7). Although David confessed his sin and received forgiveness, he nonetheless would suffer consequences. Nathan told David the sword would never depart from his house because he had despised God (v. 10).

Nathan said David’s family would experience terrible calamities, including the brutal, public ravaging of his wives (see 2 Sam. 16:20-22). The personal calamities David experienced included the deaths of Bathsheba’s baby (v. 14; 2 Sam. 12:15-19) and David’s sons Amnon (2 Sam. 13:32), Absalom (2 Sam. 18:14), and Adonijah (1 Kings 2:25).

12:11 “This is what the Lord says: ‘Out of your own household I am going to bring calamity on you. Before your very eyes I will take your wives and give them to one who is close to you, and he will sleep with your wives in broad daylight.

12:12  You did it in secret, but I will do this thing in broad daylight before all Israel.’”

12:13 Then David said to Nathan [obeyed the Lord by courageously confronting David about his sin], “I have sinned against the LORD [all sin is against the Lord; cf. Ps. 51:4; we must first own then disown our sins].” Nathan replied, “The LORD has taken away your sin. You are not going to die [cf. Deut. 22:22].

Nathan’s powerful story and bold accusation accomplished their intended result. David accepted full responsibility for his actions. The powerful monarch could have had Nathan killed or evicted from the palace. Instead, David listened to the courageous prophet and humbled himself and repented. He admitted to Nathan that he had sinned against the Lord (v. 13).

When Saul, David’s predecessor, violated the command of the Lord, he said, “I have sinned” (see 1 Sam. 15:24). David however understood that he had sinned against God (v. 13; see also Ps. 51:4). We too must realize that all sin is against God. Before we can ever say yes to sin we must first say no to God. When we say no to God we not only despise His word (2 Sam. 12:9), we also despise Him (see 2 Sam. 12:10).

Nathan’s accusation caused David to come to grips with where and how far he had actually wandered from God. David turned and began his journey back to God when he said, I have sinned against the Lord (v. 13). Nathan then assured David that God had taken away or forgiven his sin (see Ps. 32:1-2). He also assured the penitent monarch that he was not going to die (v. 13), as prescribed by the Mosaic law (see Lev. 20:10; Deut. 22:22).

Facing and admitting sins often is a difficult and emotional experience. However, some people are too proud to hear and accept the truth about their sinful actions. Others react angrily to those who point out or even suggest they have done wrong. Some people make excuses, search for loopholes, or point to extenuating circumstances when confronted with their sin. Others try to go on with their lives and act as though nothing happened.

However, before we can receive forgiveness from God we must first confess our sins. We must own up to and then disown our sins. We must acknowledge and then abandon them. In addition to realizing sin’s seriousness and facing our own sinfulness, a third answer to the question, What can I do about my sin? is that I must admit my sins.

12:14 But because by doing this you have shown utter contempt for the Lord, the son born to you will die.”

The Bible also teaches that no person sins in a vacuum. The consequences of our actions impact the lives of others and the reputation of God. Sadly, David’s sin had given the enemies of the Lord an opportunity to show utter contempt or to point a finger at Israel and God (v. 14).

Perhaps this is what David had in mind when he wrote, “May those who hope in you not be disgraced because of me, O Lord, the Lord Almighty; may those who seek you not be put to shame because of me, O God of Israel” (Ps. 69:6). We too must remember that as a result of our sin we can damage our witness and become a stumbling block to others.

The Bible teaches that sin brings terrible consequences, and some temporal consequences may not be removed even when God has forgiven the sinner. When we are faced with temptation, we need to remember that sin’s sting is deadly.

We must understand that sin is a clever merchant who is open for business twenty-four hours a day, seven days a week. Sin has a large sales staff trained to offer convenient service. Sin offers quick delivery and a variety of payment options. But sin always requires payment and charges a very high interest rate.

Sin may give a person what they want but it will always take what they have. In addition to realizing sin’s seriousness, facing our own sinfulness, and admitting our sins, a fourth answer to the question, What can I do about my sin? is that I must remember sin’s consequences.

Note: What can I do about my sin?
C = Come to terms with God about your sin. Understand what He has to say about it and what you should do to avoid it in the future.
O = Own up to your sins. Do not try to excuse or justify sinful acts.
N = Never try to hide your sin. God knows all your hiding places.
F = Forsake your sin. Do not repeat the things that will distance you from God.
E = Envision the consequences of your choices.
S = Say “yes” to God. Do not scorn God or His Word.
S = Say “no” to sin. The free cheese in the mouse trap really isn’t free!

12:15 After Nathan had gone home, the Lord struck the child that Uriah’s wife had borne to David, and he became ill.

12:16 David pleaded with God for the child. He fasted and spent the nights lying in sackcloth on the ground.

12:17  The elders of his household stood beside him to get him up from the ground, but he refused, and he would not eat any food with them.

12:18 On the seventh day the child died. David’s attendants were afraid to tell him that the child was dead, for they thought, “While the child was still living, he wouldn’t listen to us when we spoke to him. How can we now tell him the child is dead? He may do something desperate.”

12:19 David noticed that his attendants were whispering among themselves, and he realized the child was dead. “Is the child dead?” he asked.

“Yes,” they replied, “he is dead.”

12:20 Then David got up from the ground. After he had washed, put on lotions and changed his clothes, he went into the house of the Lord and worshiped. Then he went to his own house, and at his request they served him food, and he ate.

12:21 His attendants asked him, “Why are you acting this way? While the child was alive, you fasted and wept, but now that the child is dead, you get up and eat!”

12:22 He answered, “While the child was still alive, I fasted and wept. I thought, ‘Who knows? The Lord may be gracious to me and let the child live.’

12:23 But now that he is dead, why should I go on fasting? Can I bring him back again? I will go to him, but he will not return to me.”

12:24 Then David comforted his wife Bathsheba, and he went to her and made love to her. She gave birth to a son, and they named him Solomon. The Lord loved him;

12:25 and because the Lord loved him, he sent word through Nathan the prophet to name him Jedidiah.

12:26 Meanwhile Joab fought against Rabbah of the Ammonites and captured the royal citadel.

12:27 Joab then sent messengers to David, saying, “I have fought against Rabbah and taken its water supply.

12:28 Now muster the rest of the troops and besiege the city and capture it. Otherwise I will take the city, and it will be named after me.”

12:29 So David mustered the entire army and went to Rabbah, and attacked and captured it.

12:30 David took the crown from their king’s head, and it was placed on his own head. It weighed a talent of gold, and it was set with precious stones. David took a great quantity of plunder from the city

12:31 and brought out the people who were there, consigning them to labor with saws and with iron picks and axes, and he made them work at brickmaking. David did this to all the Ammonite towns. Then he and his entire army returned to Jerusalem.