The theme of chaos and reversal does not cease in chapter 12 – and the reality of this theme is broken loose as we see significant consequence of David’s adultery; where he forced himself upon a married woman in chapter 11, the parallel occurs in chapter 13 where his son, a single man and potential heir to the throne forces himself upon a virgin. The irony should not be lost on those hearing this passage that the Father’s sin is re-committed by Amnon – just to show the fullness what it means when the covenantal relationship between the Father and the Son; and between the Son and the church, is not displayed.
The theme of covenant-breaking is carried forward even in the names and gender roles themselves. Ammon, he who is “faithful”, is instead anything but. This incestuous relationship would not have a future (Leviticus 18) – and yet, just as there is no future for Adam and Eve to eat of the fruit of the tree of good and evil, just as Ammon the ‘faithful’ would instead pursue a relationship outside of God’s ordination, we have the crafty man Jonadab. It would be a mistake to assume that this ‘craftiness’ is the same craftiness, or cunningness, of the serpent in Genesis 3 – yet that is exactly the purpose of this chapter – to present the absolute reversal and irony of God’s goodness. It is the faithful Ammon, led by crafty (or more literally, wise, rather than cunning) Jonadab that the impossible is committed. That instead of Ammon loving his sister, to serve his sister, he would instead wish to do anything to her. The verb connotes an action towards an inanimate object, or an action which is not filled with service, nor love:
“Amnon. The heir to the throne of Israel. He is the firstborn son of David about whom there must have been high hopes. His name means faithful. Here is a faithful ruler. And he is a lover, v1. In fact he is literally love-sick for Tamar. Amnon is depressed, he’s losing weight, (v4) he’s become haggard with desire for Tamar.
But look at what lies behind these feelings. See the last half of v2. It does not read: “It seemed impossible for Amnon to do anything for her.” That would be love. Love in the Bible means service, it means sacrifice – putting yourself out for the other. But Amnon’s love was a love that wanted to do something ‘to’ Tamar.” – Glen Scrivener in his sermon on 2 Samuel 13
And so, just like the scheming of chapter 11, we see the elaborate plan in the raping of Tamar.
What ensues is a picture which is shocking – a picture which displays the true suffering of this world. Where is God in all this suffering? Where is God when Tamar is literally torn apart in her flesh by her very own brother? This picture is not pretty – and look at v.7-10: a picture of true service, a picture of a wife, a picture of a woman, a picture of a weaker vessel, a picture of the willing worshipper. Yet, this is the picture of those who are serving a beast; this is the picture of those zealous and religious people of this world, taking dought, kneading it, making and baking cakes before the sight of the man. Yet, does she know what her brother is about to do? No – she serves him out of love; yet he returns her love with hatred (v.15).
Note that Tamar pleads with Ammon attempting to arouse his sense of sin in his heart – by calling him her brother; by saying that nothing like this has been done in Israel before; by calling him an ‘outrageous fool’ (v.11-13). And when none of this worked, she desperately asked Ammon to speak with the king (v.13), just before Ammon had failed to listen – a blind, deaf and heartless man – and therefore raped Tamar in spite of her service for him, in spite of her pleadings and truly wise reasoning. In the entire chapter, she has been the voice of Spiritual reason – and yet she is silenced. The church is silenced; the church’s service is ignored. This is not love – this is hatred.
This is why we immediately see the picture of the ravaged virgin; the picture which God had from the foundation of creation had prevented from happening by the sacrifice of the lamb (Revelation 13:8). In this picture of Tamar’s suffering, sin has become very real. Yet, is this not the picture of the church, her robe torn apart, and her innocence ravaged from the inside out that she should have ashes on her head instead of the Logos, the arche, the true head of creation as her Head? And this is the picture of those who have been ravaged by Ammon; this is the picture of the false gods raping their worshippers despite these obedient servants’ zeal. This is the picture of the reversal of redemption – and this is the reality of Satan’s work in a man’s heart. Rape.
In the midst of such raping; in the midst of such suffering, we should not forget that without the cross, such chaos and reversal of redemption would result in a purely nihilistic world. Yet, what the Spirit tells us here in chapter 13 is that the cross of Christ has even removed the shame of being violated. That the cross of Christ has removed the shame of being raped; instead, Jesus took on the sexual intrusion. Where Tamar walked around in teary shame in the streets of the city (v.18-19), instead we have Christ being removed from His Father’s bosom on the cross (Matthew 27:46). Instead, we have Christ our Mediator, our Head, being bruised by the serpent. Christ was even raped on our behalf, so we would escape this shame.
Chapter 13, however, is a picture of what happens when the Wisdom of God is silenced:
Pro 1:20-33 Wisdom cries aloud in the street, in the markets she raises her voice; (21) at the head of the noisy streets she cries out; at the entrance of the city gates she speaks: (22) “How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge? (23) If you turn at my reproof, behold, I will pour out my spirit to you; I will make my words known to you. (24) Because I have called and you refused to listen, have stretched out my hand and no one has heeded, (25) because you have ignored all my counsel and would have none of my reproof, (26) I also will laugh at your calamity; I will mock when terror strikes you, (27) when terror strikes you like a storm and your calamity comes like a whirlwind, when distress and anguish come upon you. (28) Then they will call upon me, but I will not answer; they will seek me diligently but will not find me. (29) Because they hated knowledge and did not choose the fear of the LORD, (30) would have none of my counsel and despised all my reproof, (31) therefore they shall eat the fruit of their way, and have their fill of their own devices. (32) For the simple are killed by their turning away, and the complacency of fools destroys them; (33) but whoever listens to me will dwell secure and will be at ease, without dread of disaster.”
So Tamar cries aloud in the streets and no-one hears, just as the Spirit of God cried aloud in the streets to enjoin people to the harmony under Christ the Head. Her robe of different colours is instead torn; her robe of righteousness trampled upon. And so, we see David angry; but he does nothing. Absalom is angry, but he silenced Tamar. Ammon was lustful, and he was indifferent to Tamar’s call. Jonadab relied on his own wisdom, but he did not rely on the Wisdom of God, the Holy Spirit. We are thus left with a picture of Tamar, ravaged and living in desolation. There is no happy ending for her until the embraces of new creation when all chaos and reversal is turned back on its Head.
Just as the words of those surrounding Tamar were words of folly, so Absalom falls into a similar category. “Strike Amnon”, “Do not fear; have I not commanded you? Be courageous and valiant”. What irony! Absalom is assuming a position of courage and valour, and yet he would rather his servants do the execution of Amnon; rather than protect his sister and provide her with love as a true brother would, he merely housed her. Absalom is not the antithesis of Amnon; Absalom is of the same breed as Amnon – where Absalom positively offended Tamar, Absalom negatively was indifferent to Tamar. Instead, he was bloodthirsty – and spoke to Amnon neither good nor bad (v.22), to await the day of revenge rather than provide justice by the Word (Romans 12:20). Absalom, just as he would do so in chapter 14 onwards, would assume the position of God and enact revenge as if he was the Judge, to assume the position of the throne when David was still king. All the king’s sons arose – and what did they do? They fled. As if to lessen the guilt of Absalom, Jonadab’s words of ‘wisdom’ are but a re-interpretation of the event. “Let not my lord suppose that they have killed all the young men the king’s son, for Amnon alone is dead… determined [by Absalom] from the day he violated his sister Tamar”. As if this redeems the situation! Instead, the first report is accurate: for Absalom’s threat is not merely to Amnon alone – but his sword shall be the dividing factor of David’s kingdom until chapter 18. His threat is aimed at David’s throne – and that is why David is in fact intricately involved in chapter 13 though he is barely mentioned.
This is because of Nathan’s prophecy in chapter 12:10. This prophecy states that all that is to happen after David’s adultery is directly a result of David’s sin. Amnon’s death; Absalom’s rebellion; the silencing and raping of Tamar – all stemming from David’s moment of pleasure and moment of stepping out of covenantal relationship with Christ. Yet, this is but a shadow of the true picture of what it would be like if Christ stepped outside of His Trinitarian relationship. Rape. Silence. Revenge. Death. Injustice. The tearing of the kingdom of God. This is the implication if the Son was forever removed from the Father; and yet, in the Son’s resurrection, in the Return of the Son on the Day of Resurrection, the suffering shall be ended by the One who already suffered and removed the sting of death, removed the sting of being raped, and replaced on our head the glory of the Father so that we would not have to cover our head in shame (v.19; c.f. 1 Corinthians 11).