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2 Samuel
Chapter 13

2 Samuel 13

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¹After this, Absalom the son of David had a beautiful sister, whose name was Tamar; and Amnon the son of David loved her.

²Amnon was so troubled that he became sick because of his sister Tamar, for she was a virgin, and it seemed hard to Amnon to do anything to her.

³But Amnon had a friend whose name was Jonadab the son of Shimeah, David’s brother; and Jonadab was a very subtle man.

⁴He said to him, “Why, son of the king, are you so sad from day to day? Won’t you tell me?” Amnon said to him, “I love Tamar, my brother Absalom’s sister.”

⁵Jonadab said to him, “Lay down on your bed and pretend to be sick. When your father comes to see you, tell him, ‘Please let my sister Tamar come and give me bread to eat, and prepare the food in my sight, that I may see it and eat it from her hand.’”

⁶So Amnon lay down and faked being sick. When the king came to see him, Amnon said to the king, “Please let my sister Tamar come and make me a couple of cakes in my sight, that I may eat from her hand.”

⁷Then David sent home to Tamar, saying, “Go now to your brother Amnon’s house, and prepare food for him.”

⁸So Tamar went to her brother Amnon’s house; and he was lying down. She took dough, kneaded it, made cakes in his sight, and baked the cakes.

⁹She took the pan and poured them out before him, but he refused to eat. Amnon said, “Have all men leave me.” Then every man went out from him.

¹⁰Amnon said to Tamar, “Bring the food into the room, that I may eat from your hand.” Tamar took the cakes which she had made, and brought them into the room to Amnon her brother.

¹¹When she had brought them near to him to eat, he took hold of her and said to her, “Come, lie with me, my sister!”

¹²She answered him, “No, my brother, do not force me! For no such thing ought to be done in Israel. Don’t you do this folly!

¹³As for me, where would I carry my shame? And as for you, you will be as one of the fools in Israel. Now therefore, please speak to the king; for he will not withhold me from you.”

¹⁴However, he would not listen to her voice; but being stronger than she, he forced her and lay with her.

¹⁵Then Amnon hated her with exceedingly great hatred; for the hatred with which he hated her was greater than the love with which he had loved her. Amnon said to her, “Arise, be gone!”

¹⁶She said to him, “Not so, because this great wrong in sending me away is worse than the other that you did to me!” But he would not listen to her.

¹⁷Then he called his servant who ministered to him, and said, “Now put this woman out from me, and bolt the door after her.”

¹⁸She had a garment of various colors on her, for the king’s daughters who were virgins dressed in such robes. Then his servant brought her out and bolted the door after her.

¹⁹Tamar put ashes on her head, and tore her garment of various colors that was on her; and she laid her hand on her head and went her way, crying aloud as she went.

²⁰Absalom her brother said to her, “Has Amnon your brother been with you? But now hold your peace, my sister. He is your brother. Don’t take this thing to heart.” So Tamar remained desolate in her brother Absalom’s house.

²¹But when King David heard of all these things, he was very angry.

²²Absalom spoke to Amnon neither good nor bad; for Absalom hated Amnon, because he had forced his sister Tamar.

²³After two full years, Absalom had sheep shearers in Baal Hazor, which is beside Ephraim; and Absalom invited all the king’s sons.

²⁴Absalom came to the king and said, “See now, your servant has sheep shearers. Please let the king and his servants go with your servant.”

²⁵The king said to Absalom, “No, my son, let’s not all go, lest we be burdensome to you.” He pressed him; however he would not go, but blessed him.

²⁶Then Absalom said, “If not, please let my brother Amnon go with us.” The king said to him, “Why should he go with you?”

²⁷But Absalom pressed him, and he let Amnon and all the king’s sons go with him.

²⁸Absalom commanded his servants, saying, “Mark now, when Amnon’s heart is merry with wine; and when I tell you, ‘Strike Amnon,’ then kill him. Don’t be afraid. Haven’t I commanded you? Be courageous, and be valiant!”

²⁹The servants of Absalom did to Amnon as Absalom had commanded. Then all the king’s sons arose, and every man got up on his mule and fled.

³⁰While they were on the way, the news came to David, saying, “Absalom has slain all the king’s sons, and there is not one of them left!”

³¹Then the king arose, and tore his garments, and lay on the earth; and all his servants stood by with their clothes torn.

³²Jonadab the son of Shimeah, David’s brother, answered, “Don’t let my lord suppose that they have killed all the young men, the king’s sons, for Amnon only is dead; for by the appointment of Absalom this has been determined from the day that he forced his sister Tamar.

³³Now therefore don’t let my lord the king take the thing to his heart, to think that all the king’s sons are dead; for only Amnon is dead.”

³⁴But Absalom fled. The young man who kept the watch lifted up his eyes and looked, and behold, many people were coming by way of the hillside behind him.

³⁵Jonadab said to the king, “Behold, the king’s sons are coming! It is as your servant said.”

³⁶As soon as he had finished speaking, behold, the king’s sons came, and lifted up their voices and wept. The king also and all his servants wept bitterly.

³⁷But Absalom fled and went to Talmai the son of Ammihur, king of Geshur. David mourned for his son every day.

³⁸So Absalom fled and went to Geshur, and was there three years.

³⁹King David longed to go out to Absalom, for he was comforted concerning Amnon, since he was dead.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Amnon falls in love with his half-sister Tamar, and feigns himself sick, and requests her to attend him, Sa2 13:1-6. David sends her to him, and he violates her, Sa2 13:7-14. He then hates her, and expels her from his house, Sa2 13:15-17, She rends her garments, puts ashes on her head, and goes forth weeping, Sa2 13:18, Sa2 13:19. She is met by Absalom her brother, who, understanding her case, determines the death of Amnon, Sa2 13:20-22. Two years after, he invites all his brothers to a sheep-shearing, when he orders his servants to murder Amnon, Sa2 13:23-29. Tidings come to David that Absalom has slain all the king's sons, which fill him with the bitterest distress, Sa2 13:30, Sa2 13:31. The rest soon arrive, and he finds that Amnon only is killed, Sa2 13:32-36. Absalom flees to Talmai, king of Geshur, where he remains three years, Sa2 13:37, Sa2 13:38. David longs after Absalom, having become reconciled to the death of Amnon, Sa2 13:39.

Verse 1

Whose name was Tamar - Tamar was the daughter of David and Maacah, daughter of the king of Geshur, and the uterine sister of Absalom. Amnon was David's eldest son by Ahinoam. She was therefore sister to Amnon only by the father's side, i.e., half-sister; but whole sister to Absalom.

Verse 2

Amnon was so vexed - for she was a virgin - It has been well remarked that "the passion of love is nowhere so wasting and vexatious, as where it is unlawful. A quick sense of guilt, especially where it is enormous, as in the present instance, strikes the soul with horror; and the impossibility of an innocent gratification loads that horror with desperation: a conflict too cruel and too dreadful for human bearing." - Delaney.

Verse 3

Jonadab was a very subtle man - And most diabolic advice did he give to his cousin. We talk of the simplicity and excellence of primitive times! "Say not thou what is the cause that the former days were better than these." Take them altogether, we may thank God that they are past, and pray him that they may never return.

Verse 12

Nay, my brother - There is something exceedingly tender and persuasive in this speech of Tamar; but Amnon was a mere brute, and it was all lost on him.

Verse 13

Speak unto the king - So it appears that she thought that the king, her father, would give her to him as wife. This is another strong mark of indelicacy in those simple but barbarous times. There might have been some excuse for such connections under the patriarchal age, but there was none now. But perhaps she said this only to divert him from his iniquitous purpose, that she might get out of his hands.

Verse 15

Hated her exceedingly - Amnon's conduct to his sister was not only brutal but inexplicable. It would be easy to form conjectures concerning the cause, but we can arrive at no certainty.

Verse 18

A garment of divers colors - See the note on Gen 37:3, where the same words occur.

Verse 21

But when King David heard - To this verse the Septuagint add the following words: Και ουκ ελυπησε το πνευμα Αμνων του υἱου αυτου, ὁτι ηγαπα αυτον, ὁτι πρωτοτοκος αυτου ην; "But he would not grieve the soul of Amnon his son, for he loved him, because he was his first-born." The same addition is found in the Vulgate and in Josephus, and it is possible that this once made a part of the Hebrew text.

Verse 23

Absalom had sheep-shearers - These were times in which feasts were made, to which the neighbors and relatives of the family were invited.

Verse 26

Let my brother Amnon go - He urged this with the more plausibility, because Amnon was the first-born, and presumptive heir to the kingdom; and he had disguised his resentment so well before, that he was not suspected.

Verse 30

Absalom hath slain all the king's sons - Fame never lessens but always magnifies a fact. Report, contrary to the nature of all other things, gains strength by going. Virgil has given, in his best manner, a fine personification of Fame or Evil Report. - Aen. iv., 173. Extemplo Libyae magnas it Fama per urbes; Fama, malum qua non aliud velocius ullum, Mobilitate viget, viresque adquirit eundo, etc. "Now Fame, tremendous fiend! without delay, Through Libyan cities took her rapid way; Fame, the swift plague, that every moment grows, And gains new strength and vigor as she goes," etc.

Verse 32

And Jonadab - said - Amnon only is dead - This was a very bad man, and here speaks coolly of a most bloody tragedy, which himself had contrived.

Verse 37

Absalom fled - As he had committed wilful murder, he could not avail himself of a city of refuge, and was therefore obliged to leave the land of Israel, and take refuge with Talmai, king of Geshur, his grandfather by his mother's side. See Sa2 3:3.

Verse 39

David longed to go forth unto Absalom - We find that he had a very strong paternal affection for this young man, who appears to have had little to commend him but the beauty of his person. David wished either to go to him, or to bring him back; for the hand of time had now wiped off his tears for the death of his son Amnon. Joab had marked this disposition, and took care to work on it, in order to procure the return of Absalom. It would have been well for all parties had Absalom ended his days at Geshur. His return brought increasing wretchedness to his unfortunate father. And it may be generally observed that those undue, unreasonable paternal attachments are thus rewarded.

Introduction

AMNON LOVES TAMAR. (Sa2 13:1-5) Tamar--daughter of David by Maachah (Sa2 3:3).

Verse 2

for she was a virgin--Unmarried daughters were kept in close seclusion from the company of men; no strangers, nor even their relatives of the other sex, being permitted to see them without the presence of witnesses. Of course, Amnon must have seen Tamar, for he had conceived a violent passion for her, which, though forbidden by the law (Lev 18:11), yet with the sanction of Abraham's example (Gen 20:12), and the common practice in neighboring countries for princes to marry their half sisters, he seems not to have considered an improper connection. But he had no means of making it known to her, and the pain of that disappointment preying upon his mind produced a visible change in his appearance and health.

Verse 3

Jonadab, the son of Shimeah--or Shammah (Sa1 16:9). By the counsel and contrivance of this scheming cousin a plan was devised for obtaining an unrestricted interview with the object of his attachment.

Verse 4

my brother Absalom's sister--In Eastern countries, where polygamy prevails, the girls are considered to be under the special care and protection of their uterine brother, who is the guardian of their interests and their honor, even more than their father himself (see on Gen. 34:6-25).

Verse 6

HE DEFILES HER. (2Sa. 13:6-27) Amnon lay down, and made himself sick--The Orientals are great adepts in feigning sickness, whenever they have any object to accomplish. let Tamar my sister come and make me a couple of cakes--To the king Amnon spoke of Tamar as "his sister," a term artfully designed to hoodwink his father; and the request appeared so natural, the delicate appetite of a sick man requiring to be humored, that the king promised to send her. The cakes seem to have been a kind of fancy bread, in the preparation of which Oriental ladies take great delight. Tamar, flattered by the invitation, lost no time in rendering the required service in the house of her sick brother.

Verse 12

do not force me--The remonstrances and arguments of Tamar were so affecting and so strong, that had not Amnon been violently goaded on by the lustful passion of which he had become the slave, they must have prevailed with him to desist from his infamous purpose. In bidding him, however, "speak to the king, for he will not withhold me from thee," it is probable that she urged this as her last resource, saying anything she thought would please him, in order to escape for the present out of his hands.

Verse 15

Then Amnon hated her exceedingly--It is not unusual for persons instigated by violent and irregular passions to go from one extreme to another. In Amnon's case the sudden revulsion is easily accounted for; the atrocity of his conduct, with all the feelings of shame, remorse, and dread of exposure and punishment, now burst upon his mind, rendering the presence of Tamar intolerably painful to him.

Verse 17

bolt the door after her--The street door of houses in the East is always kept barred--the bolts being of wood. In the great mansions, where a porter stands at the outside, this precaution is dispensed with; and the circumstance, therefore, of a prince giving an order so unusual shows the vehement perturbation of Ammon's mind.

Verse 18

garment of divers colours--As embroidery in ancient times was the occupation or pastime of ladies of the highest rank, the possession of these parti-colored garments was a mark of distinction; they were worn exclusively by young women of royal condition. Since the art of manufacturing cloth stuffs has made so great progress, dresses of this variegated description are now more common in the East.

Verse 19

Tamar put ashes on her head, and rent her garment of divers colours . . . laid her hand on her head, and went on crying--that is, sobbing. Oriental manners would probably see nothing beyond a strong sense of the injury she had sustained, if Tamar actually rent her garments. But, as her veil is not mentioned, it is probable that Amnon had turned her out of doors without it, and she raised her hand with the design to conceal her face. By these signs, especially the rending of her distinguishing robe, Absalom at once conjectured what had taken place. Recommending her to be silent about it and not publish her own and her family's dishonor, he gave no inkling of his angry feelings to Amnon. But all the while he was in secret "nursing his wrath to keep it warm," and only "biding his time" to avenge his sister's wrongs, and by the removal of the heir-apparent perhaps further also his ambitious designs.

Verse 20

So Tamar remained desolate in her brother Absalom's house--He was her natural protector, and the children of polygamists lived by themselves, as if they constituted different families.

Verse 23

Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim--A sheep-shearing feast is a grand occasion in the East. Absalom proposed to give such an entertainment at his estate in Baal-hazor, about eight miles northeast of Jerusalem near a town called Ephraim (Jos 11:10). He first invited the king and his court; but the king declining, on account of the heavy expense to which the reception of royalty would subject him [Sa2 13:25], Absalom then limited the invitation to the king's sons [Sa2 13:26], which David the more readily agreed to, in the hope that it might tend to the promotion of brotherly harmony and union.

Verse 28

AMNON IS SLAIN. (Sa2 13:28-36) Absalom had commanded his servants, saying . . . when Amnon's heart is merry with wine . . . kill him, fear not--On a preconcerted signal from their master, the servants, rushing upon Amnon, slew him at the table, while the rest of the brothers, horror-struck, and apprehending a general massacre, fled in affrighted haste to Jerusalem.

Verse 29

every man gat him up upon his mule--This had become the favorite equipage of the great. King David himself had a state mule (Kg1 1:33). The Syrian mules are, in activity, strength, and capabilities, still far superior to ours.

Verse 30

tidings came to David, saying, Absalom hath slain all the king's sons--It was natural that in the consternation and tumult caused by so atrocious a deed, an exaggerated report should reach the court, which was at once plunged into the depths of grief and despair. But the information of Jonadab, who seems to have been aware of the plan, and the arrival of the other princes, made known the real extent of the catastrophe.

Verse 37

ABSALOM FLEES TO TALMAI. (Sa2 13:37-39) Absalom fled, and went to Talmai--The law as to premeditated murder (Num 35:21) gave him no hope of remaining with impunity in his own country. The cities of refuge could afford him no sanctuary, and he was compelled to leave the kingdom, taking refuge at the court of Geshur, with his maternal grandfather, who would, doubtless, approve of his conduct. Next: 2 Samuel Chapter 14

Introduction

INTRODUCTION TO SECOND SAMUEL 13 This chapter relates some of the evils that were to arise out of David's house, and which were similar to the evils committed by him; the deflowering of his daughter, and the murder of his eldest son: the story is this; Amnon falls in love with Tamar, his sister, and grew thin upon it, which being observed by a friend of his, inquires the reason of it, which having got out of him, forms a scheme for obtaining his desire, and which succeeded; for by it he had the opportunity of ravishing his sister, Sa2 13:1; the consequences of which were extreme hatred of her, hurrying her out of doors, lamentation and mourning on her part, grief to David, and enmity in the heart of Absalom to Amnon, which put him upon meditating his death, Sa2 13:15; and which was brought about after this manner. Absalom had a sheep shearing, to which he invited the king and all his sons, and to which they all came excepting the king, Sa2 13:23; when Absalom gave orders to his servants to observe Amnon when he was merry, and at his word smite him and kill him, as they did, Sa2 13:28; tidings of which soon came to the ears of David, and these aggravated, that all the king's sons were killed, which threw the king into an agony; but Jonadab endeavoured to pacify him, by assuring him that only Amnon was dead, the truth of which soon appeared by the coming of the king's sons, Sa2 13:30; but Absalom fled to Geshur, where he remained three years, when David's heart began to be towards him, and to long for him, who was to bring more evil against him, Sa2 13:37.

Verse 1

And it came to pass after this,.... After the sin of David with Bathsheba, his repentance for it, and pardon of it, and the birth of Solomon as a token of reconciliation; yet after all this the divine threatenings must take place; they had begun already in the death of the child begotten in adultery, and others here follow: that Absalom the son of David had a fair sister, whose name was Tamar; she was his sister both by father and mother's side; the mother o, f them was Maacah, the daughter of Talmai king of Geshur; she was a very comely person, her name signifies a palm tree: and Amnon the son of David loved her; not in an honourable way, to make her his wife, but in a lustful manner, to make an harlot of her; he was David's eldest son by Ahinoam the Jezreelitess, Sa2 3:2.

Verse 2

And Amnon was so vexed,.... Distressed, straitened, and perplexed in his mind through unruly and unbridled lusts that raged in him: that he fell sick for his sister Tamar; as Antiochus son of Seleucus did for his mother in law Stratonice, who, to cure him of it, was delivered to him by his father (s): for she was a virgin; and so kept very recluse from the company of men, that he could not come at her; so Philo (t), speaking of the Jewish women, and particularly virgins, says, that they were shut up in their chambers, and through modesty shun the sight of men, even those of their own house; hence they are called from a word which signifies to hide; and Phocylides (u) the poet advises to the shutting of them up in like manner: and Amnon thought it hard for him to do anything to her; that it was difficult to have access to her, almost impossible, what he despaired of, and what, if attained to, would be wonderful and amazing; he was at his wits' end how to contrive any scheme to get at her, and obtain his desire. (s) See the Universal History, vol. 3. p. 519. Ed. fol. (t) In Flaccum, p. 977. (u) Poem. admon. v. 203, 204.

Verse 3

But Amnon had a friend,.... Though in the issue his friendship proved his ruin: whose name was Jonadab, the son of Shimeah, David's brother; so that they were own cousins, the same with Shammah, Sa1 16:9, and Jonadab was a very subtle man; a very penetrating man into the dispositions of men, and could judge by their countenances what they were, and the affections of their minds, and had a talent in forming schemes; he was wise to do evil and was wickedly cunning.

Verse 4

And he said unto him, why art thou, being the king's son, lean from day today?.... Or "morning by morning", (w); he was the king's eldest son, heir to the crown, fed at his table, had everything to make him gay and cheerful, and yet pined away; his flesh wasted (x), his countenance waxed wan and pale, and especially in the mornings; in the daytime he met with diversions which, in some measure, took off his thoughts from the object his mind was impressed with, but in the night season they were continually employed about it; so that he could have no rest and sleep, which made him look ruefully in the morning; and this man had a suspicion of his case, and therefore put this and the following question to him: wilt thou not tell me? who am so nearly related to thee, and who have such a particular value and affection for thee: and Amnon said unto him, I love Tamar, my brother Absalom's sister; he does not call her his sister, but Absalom's sister, to lessen his sin of unlawful love to her, which, being thus closely pressed, and by a friend, he could not conceal. (w) , "in mane in mane", Montanus. (x) "Fecit amor maciem -----". Ovid Metamorph. l. 11. Fab. 11. v. 793.

Verse 5

And Jonadab said unto him,.... Being a subtle man, he presently formed a scheme to relieve him, and open a way for the enjoyment of what he desired: lay thee down on thy bed, and make thyself sick; feign thyself sick, pretend that thou art so, by lying down on the bed, and making complaints of one kind or another: and when thy father cometh to see thee; as he quickly would, after hearing of his illness, being very affectionate to his children: say unto him, I pray thee let, my sister Tamar come, and give me meat; here he is directed to call her not Absalom's sister, but his own, the more to cover his ill design upon her: and dress the meat in my sight, that I may see it, and eat it at her hand; pretending that his stomach was very weak and squeamish, that he could not eat anything which his servants dressed for him, and which he did not see done with his own eyes.

Verse 6

So Amnon lay down, and made himself sick,.... Took the advice of his cousin Jonadab, and acted according to it: and when the king was come to see him; as he quickly did, after he had heard of his illness: Amnon said unto the king; who perhaps inquired of his appetite, whether he could eat anything, and what: I pray thee let my sister Tamar come; he calls her sister, as Jonadab had directed, the more to blind his design; though it is much that so sagacious a man as David was had not seen through it; but the notion he had of his being really ill, and the near relation between him and Tamar, forbad his entertaining the least suspicion of that kind: and make me a couple of cakes in my sight; heart cakes, as the word may be thought to signify; called so either from the form of them, such as We have with us, or from the effect of them, comforting and refreshing the heart: that I may eat at her hand; both what is made by her hand, and received from it.

Verse 7

Then David sent home to Tamar,.... Who perhaps was not in the king's palace, but at her brother Absalom's house, Sa2 13:20, saying, go now to thy brother Amnon's house; who also had a separate house and equipage, being the king's son, and his eldest son: and dress him meat; such as he may desire, and his stomach will bear.

Verse 8

So Tamar went to her brother Amnon's house,.... In obedience to the king's commands, and in affection to her brother, with an innocent breast, having no suspicion of any design upon her chastity: (and he was laid down); upon a couch or bed in his chamber, as being sick as was pretended, into which she was introduced: and she took flour, and kneaded it; made it into a paste: and made cakes in his sight; a kind of fritters of them, as in the Talmud (y): and did bake the cakes: or fried them in a frying pan, in oil. (y) T. Bab. Sanhedrin, fol. 21. 1.

Verse 9

And she took a pan, and poured them out before him,.... Out of the frying pan, in which they were, into another dish; and all this was done in his presence, that he might see and know of what, and in what manner it was made, that his stomach might not recoil at it: but he refused to eat: for that was not what he wanted: and Amnon said, have out all men from me; as if company was troublesome to him, and he wanted rest, &c. and they went out every man from him; at his orders, that he might get some sleep, as he seemed desirous of it.

Verse 10

And Amnon said unto Tamar, bring the meat into the chamber,.... An inner chamber, at a greater distance, where they might be more secret, and out of the reach of the hearing of any of his domestics: that I may eat of thine hand; this he pretended, though his design was of another kind: and Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother; being quite innocent herself, and having no suspicion of a brother having any ill design upon her, she made no scruple of going into an inner chamber alone with him.

Verse 11

And when she had brought them unto him to eat,.... Not only into the chamber, but to the side of the bed or couch where he had laid himself, or sat, in a proper position to answer his purpose: he took hold of her; by the arm, or threw his hands about her: and said unto her, come, lie with me, my sister; one would think the relation he observes she stood in to him would have checked him from making so vile a motion.

Verse 12

And she answered him, nay, my brother,.... Which carried in it a reason sufficient for her denial, that he was her brother, and she his sister, and therefore should not offer such an indignity to her: do not force me; which was another forbidding expression, signifying she would never freely yield to his will; and to force her, to defile her against her will, to commit a rape upon her, would be very criminal indeed: for no such thing ought to be done in Israel; among God's professing people, who were better taught and instructed; and to give into such impure practices would bring a dishonour upon them, and upon the religion they professed; she urges the honour of religion, and the reputation of Israel, and the glory of the God of Israel: do not thou this folly: as all sin is, especially such an impure and indecent action as this.

Verse 13

And I, whither shall I cause my shame to go?.... She desires him to consider hey reputation, which would be lost; was she to go into a corner, into a place the most private and retired, yet she would blush at the thought of the crime committed; and still less able would she be to lift up her face in any public company; nor could she ever expect to be admitted into the matrimonial state; in short, her character would be entirely ruined: and as for thee, thou shalt be as one of the fools in Israel; as the vilest and basest and most abandoned in the nation; who ought of all men to be most careful of his reputation, being a prince in Israel, and heir apparent to the throne: now therefore, I pray thee, speak unto the king: to give me to thee in marriage: for he will not withhold me from thee; this she said, either as ignorant of the law, which forbids such marriages, or as supposing the king had a power to dispense with it, and, rather than he should die for love, would; though she seems to say this, and anything that occurred to her mind, to put him off of his wicked design for the present, holding then she should be delivered from him; besides, she was not his sister by the mother's side, and, as the Jews say, was born of a captive woman before she was proselyted and married to David, and so was free for Amnon (z); and others say (a) she was the daughter of Maacah by a former husband, and not by David. (z) Maimon. Hilchot Melacim, c. 8. sect. 8. Kimchi in 2 Sam. xiii. 1. (a) R. Moses Kotzensis, pr. affirm. 122.

Verse 14

Howbeit, he would not hearken unto her voice,.... His lust was so inflamed and enraged, that he could not attend to any arguments, though ever so forcible, that were offered to him: but being stronger than she, forced her, and lay with her; whether she cried out or not, as the law directs in such cases, Deu 22:25; is not said; she might, and nobody hear her and come to her assistance; or she might not choose to expose her brother to his servants.

Verse 15

Then Amnon hated her exceedingly,.... Having gratified his lust, his conscience stung him for it, that he could not bear the sight of the object that had been the instrument of it; and it may be the sharp words she had used, representing him as one of the fools in Israel, and perhaps she used sharper words still after he had abused her, filled him with hatred to her: so that the hatred wherewith he hated her was greater than the love wherewith he had loved her; a like instance of love being changed into hatred, after the gratification of lust, we have in Honorius towards his sister Placidia (b): and Amnon said unto her, arise, be gone; without calling her by her name, or owning the relation she bore to him, using her as the basest and vilest of creatures. This conduct was very brutish, as well as imprudent, and foolish to the last degree; had he had any regard to his own reputation, he would never have turned her out of doors so soon, and in such a public manner; but so it was ordered by divine Providence, that his sin might be made known, and so the murder of him for it by Absalom was brought on, and both were suffered as a correction and chastisement to David for his sins of adultery and murder, Sa2 12:11. (b) Olympiodorus apud Grotium in loc.

Verse 16

And she said unto him, there is no cause,.... For such treatment as this: this evil in sending me away is greater than the other that thou didst unto me; not that this was a greater sin, but it was a greater evil or injury to her, that being done secretly, this openly; being turned out in that open manner, it might look as if she was the aggressor, and had drawn her brother into this sin, or however had consented to it; had it been kept a secret, she would not have been exposed to public shame and disgrace, and she might have been disposed of in marriage to another; it would not have been known to the grief of her father, to the revenge of Absalom, and to the dishonour of religion; besides, the sin of Amnon might have been more easily excused, if any excuse could be made for it, as that it arose from the force of lust, and a strong impure affection, but this from barbarity and inhumanity: but he would not hearken unto her; but insisted upon her immediate departure.

Verse 17

Then he called his servants that ministered unto him,.... His domestic servants that waited on him: and said, put now this woman out from me; she not willing to depart at once, he ordered her to be put out immediately by force; using her and speaking of her in a very rude and scandalous manner, calling her this, leaving it to be supplied, as they would understand it, this base woman, this strumpet, &c. and bolt the door after her; that she might not return; this was more disgraceful still.

Verse 18

And she had a garment of divers colours upon her,.... Of embroidered work, which made her the more observable, and her shame the more manifest. Whether this was interwoven with threads of various colours, or embroidered with figures of flowers, animals, &c. and wrought with the needle, or was painted with different colours, or made up of pieces of various colours, is not certain. See Gill on Gen 37:3; but according to Braunius (c) it was neither, and so the coat of Joseph, but was a garment with sleeves, reaching down to the ankles, and pieced at the borders with fringe; and, indeed, garments of flowers and various colours were such as in other nations, as in Athens, harlots wore (d) and not virgins, as follows: for with such robes were the king's daughters that were virgins apparelled; which they wore to distinguish them both from common people, and from married persons of the same quality: then the servants brought her out, and bolted the door after her; laid hold on her, and brought her out by main force; thrust her out of doors, and turned the key upon her. (c) De Vest. Sacerdot. Heb. l. 1. c. 17. sect. 21. (d) Suidas in voce

Verse 19

And Tamar put ashes on her head,.... In token of sorrow and distress; see Jos 7:6, and rent her garment of divers colours that was on her; signifying that her virginity was rent from her in a forcible manner, or that she was ravished: and laid her hand on her head; through grief and shame; see Jer 2:37, and went on crying; from Amnon's house to her brother Absalom's, as one abused and injured.

Verse 20

And Absalom her brother said unto her,.... Either meeting her in the street, or rather when come to his house: hath Amnon thy brother been with thee? been rude with thee, and lain with thee, which is the meaning of this modest expression; which he guessed at, having heard of her being sent to his house, and knowing his lustful disposition, and seeing her in such a forlorn condition: he calls him Aminon, for so it is in the Hebrew text, and not Amnon, by way of contempt, as Kimchi observes: but hold now thy peace, my sister; be silent, take no notice of this matter, say nothing of it to the king, nor any other, keep it in thine own breast, and make thyself easy: he is thy brother, regard not this thing; it is thy brother that has done it, and not so disgraceful as a meaner person, done in the heat of lust, and a youthful one, and should be forgiven; besides, to divulge it would bring disgrace upon the whole family, and no recompence would be obtained by telling the king of it, since he was his son, his firstborn, and heir to the crown; this he said not out of love of Amnon, but as desirous of gratifying private revenge upon him for it when opportunity should serve. So Tamar remained desolate in her brother Absalom's house; not seeing any company, being filled with grief and shame, and none applying to her as a suitor, knowing she was vitiated; how long she continued here, or lived after this, is not certain; no mention is made of her afterwards.

Verse 21

But when King David heard of all these things,.... Of Amnon's ravishing Tamar, and turning her out of doors in that inhuman manner he did, and of her distress upon it: he was very wroth; with Amnon; but we read not of any reproof he gave him, nor of any punishment inflicted on him by him. Abarbinel thinks the reason why he was not punished was because his sin was not cognizable by a court of judicature, nor was punishable by any way, or with any kind of death inflicted by the sanhedrim, as stoning, burning, &c. nor even by scourging, because there were no witnesses; but the punishment of it was cutting off, i.e. by the hand of God. The Jews say (e) a law was made on this, that virgins or unmarried persons should not be alone; for if this was done to the daughter of a king, much more might it be done to the daughter of a private man; and if to a modest person, much more to an impudent one. (e) T. Bab. Sanhedrin, fol. 21. 1.

Verse 22

And Absalom spake unto his brother Amnon neither good nor bad,.... That is, said nothing at all to him about the rape of his sister; not that he was sulky with him, and would not converse with him at all; for then Amnon would have mistrusted that he was meditating revenge, and therefore would have been upon his guard; but on the contrary he talked freely, and in appearance friendly, on other things, the better to conceal his hatred of him, and his design to avenge the injury of his sister: for Absalom hated Amnon; or, "though" (f) he hated him, yet he behaved in this manner towards him: because he had forced his sister Tamar: who was so by father and mother's side, and so near and dear unto him, and therefore resented the injury done her. (f) "quamvis", Junius & Tremellius, Piscator, Pool, & Patrick.

Verse 23

And it came to pass after two full years,.... Two complete years after the rape was committed; so long Absalom kept it in his mind, and was contriving how to avenge it; he let it alone so long, that it might be thought by the king and Amnon, and all the family, that it was quite worn out of his mind, and entirely forgotten by him, and therefore might the more safely confide in him: that Absalom had sheepshearers in Baalhazor, which is beside Ephraim; though a prince, the son of a king, he had his flocks, and attended to the care of them, and had shearers to shear them at the proper time of the year, which it now was. The Chinese shear their sheep three times a year, the spring, summer, and autumn; but the first time of shearing yields the best wool (g). The place of shearing them was, no doubt, near where they were kept in Baalhazor, in the plain of Hazor, as the Targum, and so some versions; which was a city in the tribe of Judah, Jos 15:25; and near to Ephraim; not that it was a city in the tribe of Ephraim, as Josephus says (h); but it was near to another city called Ephraim, perhaps the same as in Ch2 13:19 and in Joh 11:54; it lay to the northeast of Jerusalem, as you go to Jericho, and is thought by Reland (i) to lie between Bethel and Jericho; and, according to Eusebius (k), it was eight miles from Jerusalem; though Jerom (l), through mistake, says twenty; and both these places, according to Bunting (m), were eight miles from Jerusalem; it seems to be the same place that was spoken of in the Misnah (n), called Ephraim in the valley, and which is said to be the second place in the land of Israel for fine flour, and might have its name from its fruitfulness: and Absalom invited all the king's sons; to the sheepshearing: that is, to the feast which was usually made at such times, and still is; see Gen 38:12. (g) Semedo's History of China, part 1. ch. 3. (h) Antiqu. l. 7. c. 8. sect. 2. (i) Palestina Illustrat. tom. 1. p. 377. (k) Apud Reland, ib. & p. 490. & tom. 2. p. 765. (l) De loc. Heb. fol. 91. A. (m) Travels, &c. p. 143, 363. (n) Menachot, c. 8. sect. l.

Verse 24

And Absalom came to the king,.... At Jerusalem, to invite him in person: and said, behold now, thy servant hath sheepshearers; persons employed in shearing his sheep: and this being a time of entertainment and joy: let the king, I beseech thee, and his servants, go with thy servant; he invited the king and the whole royal family to go with him to Baalhazor, and partake of the sheepshearing feast; for by "his servants" are not meant the king's domestic servants, his guard and retinue, but his sons, as appears by what follows.

Verse 25

And the king said to Absalom, nay, my son, let us not all now go,.... He did not object to the invitation entirely, he was willing some of the family should go, but not all; it seems probable that he particularly excepted himself and his eldest son, the heir to his crown, for the reason following: lest we be chargeable unto thee; one or two persons more, supposing them to be private persons, would have added but little to the expense, if any; but as David was a king, he must have come with the retinue of a king, with a large number of servants and guards, and must be entertained as such; and Amnon, his eldest son, and heir apparent to the crown, must make a figure suitable to his quality, which would have considerably raised the expense; and perhaps Absalom's estate he had to live upon might be but small, which David knew, and therefore chose not to be burdensome to him: and he pressed him; urged him to go; not that he expected he would, or really desired he should, but this he did to hide his intention, that he might have no suspicion of his design against Amnon; or otherwise he might think he would not have been so pressing upon him to go with him: howbeit he would not go, but blessed him; thanked him for the invitation he gave him, and wished him much happiness and pleasure at his entertainment with his friends.

Verse 26

Then said Absalom, if not,.... If it is not thy pleasure to go with me, if I cannot have the honour of thy company: I pray thee, let my brother Amnon go with us; let me have the next mark of honour that can be given me, the presence of the king's eldest son, and heir to the crown; he seems to express affection for him, and a particular desire of his company, as if all ill will towards him was removed from him, and this would be a public declaration of reconciliation between them: and the king said unto him, why should he go with thee? he particularly, he more than any other; David seems to have suspected some design, and it is strange he should not; and yet if he had, it is much, notwithstanding the pressing arguments used, he should let him go; or he might think it would be more expensive to have him than the rest, and therefore asks why he should desire his company above all others.

Verse 27

But Absalom pressed him,.... Which one would think would have increased his suspicion, if he had any, or have raised it in him; but his mind was blinded, that Amnon's incest might be punished and the threatening to David and his house be fulfilled on account of the affair of Uriah and Bathsheba: that he let Amnon and all the king's sons go with him; if he had any suspicion at all, he might choose they should all go, that they might protect and defend him, if any attempt was made upon him; or, as others think, that no exceptions might be taken, as might be, if Amnon had gone alone.

Verse 28

Now Absalom had commanded his servants,.... Before he and his guests were set down to the entertainment: saying, mark ye now when Amnon's heart is merry with wine; as he was determined to make him if possible, and as he supposed he would be, knowing his inclination to drink: and when I say unto you, smite Amnon, then kill him; smite him that he die, and be sure he is dead before you leave him: fear not, have not I commanded you? who am your lord, the king's son, and will then be heir to the crown; fear not, I will protect you; let all the blame be laid to me, if any; I will be answerable for it, you have nothing to do but to obey my commands: be courageous, and be valiant; show yourselves to be men of courage and valour, not fearing the king's sons, or any in company, or what will be the consequences of it; do your business effectually, and leave all with me; it is very reasonably supposed that Absalom had not only in view to revenge the rape of his sister, but to get himself next heir to the crown.

Verse 29

And the servants of Absalom did unto Amnon as Absalom had commanded,.... They smote him, and killed him, when he gave the word: then all the king's sons arose; from the feast, imagining they were all designed to be slain: and every man gat him up upon his mule, and fled; creatures much used in Judea instead of horses, which, though they might not be bred, might be used (o). (o) Vid. Misn. Celaim, c. 8. sect. 1.

Verse 30

And it came to pass while they were in the way,.... On their road homewards, before they got to Jerusalem: that tidings came to David; perhaps brought by one who was at the entertainment, who upon seeing Amnon smitten, immediately rose up and fled with the news of it to David: saying, Absalom hath slain all the king's sons, and there is not one of them left; which he might suppose was the design of Absalom, and was done before that time; however, so it was ordered in Providence, that David, that rejoiced at the news of the death of Uriah, might be terrified with the tidings of the death of all his sons; and for a while it was as if it was really so, which occasioned the following behaviour in him.

Verse 31

Then the king arose, and tore his garments,.... In token of extreme grief and sorrow, as Jacob did when he was shown the coat of Joseph, supposing him to have been slain, as David thought all his sons were, Gen 37:34, and lay on the earth; on the bare ground, another token of mourning; so Job did on hearing the death of his sons, Job 1:20, and all his servants stood by with their clothes rent: did as David did, in imitation of him, joining with him in expressions of sorrow; these were his courtiers, ministers of state, and principal officers in his household.

Verse 32

And Jonadab the son of Shimeah, David's brother,.... The same that advised Amnon to feign himself sick, to get Tamar sent to him, that he might enjoy her, Sa2 13:3, answered and said; said in answer to the report brought to the king, which threw him into such an agony: let not my lord suppose that they have slain all the young men the king's sons; he did not believe it himself, and would not have the king entertain such a thought, and distress himself with it: for Amnon only is dead; he is very positive, and speaks with great assurance; it looks as if he was in the secret, and knew of the plot against Amnon's life; and, if so, he must be a very wicked man, first to form a scheme whereby Amnon might come at Tamar to ravish her, and then be accessory to the murder of him, as he must, if he knew of the design against his life, and did not acquaint him and the king of it; and this seems to be confirmed by what follows: for by the appointment of Absalom this hath been determined, from the day that he forced his sister Tamar; that is, the slaying of Amnon; the meaning is, either that Absalom had given orders to his servants to slay him, whenever they had an opportunity; or it was "in the mouth of Absalom" (p), as it may be rendered; he used to declare it to his intimate friends, that it was the purpose and resolution of his heart to kill Amnon some time or another; and this he had taken up from the time of his sister Tamar's being forced, and because of that, of which Jonadab had intelligence by some means or another; and who speaks of this rape without any seeming emotion, as if he had no concern at all in it. (p) "in ore Absalom", V. L. Vatablus.

Verse 33

Now therefore let not my lord the king take the thing to his heart,.... Neither suppose it, nor be troubled for it: to think that all the king's sons are dead: which was not to be thought, nor could any good reason be given for such a supposition for Amnon only is dead; he repeats it again with great assurance, which seems to confirm the suspicion of him before suggested; though some think he said this not from certain knowledge, but by conjecture.

Verse 34

But Absalom fled,.... He who promised his servants protection could not protect himself, and who no doubt fled with him; he knew what he had done was death by law, and that there was no city of refuge for such sort of murder as this, and he had no reason to hope the king would suffer so foul a crime as this to pass unpunished: and the young man that kept the watch lifted up his eyes, and looked: to the way that led from Absalom's house to Jerusalem, to see if he could spy any other messenger on the road from thence: and, behold, there came much people by the way of the hill side behind him; that is, behind the watchman, who, looking round him, saw them; these people were the king's sons and their attendants, who, being at some distance, the young man could not discern who they were; they did not come the direct road from Absalom's house, but came a round about way, for fear, as R. Isaiah rightly conjectures, lest Absalom should pursue, or send pursuers after them, and slay them; though others, as Kimchi, think this refers to the hill, and that the sense is, that the watchman saw them coming from the way which was behind the hill, and began to see them when they came to the side of it, which was the way that led to the city, surrounded by mountains, see Psa 125:2.

Verse 35

And Jonadab said to the king, behold, the king's sons come,.... For as they came nearer, it was plainly discovered that they were the king's sons, seen on the side of the hill: as thy servant said, so it is; he seems to applaud himself, and exult at his penetration and foresight.

Verse 36

And it came to pass, as soon as he had made an end of speaking,.... As soon as the above words were out of his mouth: that, behold, the king's sons came: into the palace, and into the apartment where the king was: and lifted up their voice and wept; not being able to tell the sorrowful news with their mouths, but declared it by gestures: and the king also and all his servants wept very sore; they joined the king's sons in weeping, and were the more moved to it by their weeping, and the rather, since hereby the news of Amnon's murder was confirmed.

Verse 37

But Absalom fled,.... As before related, but here repeated for the sake of what follows: and went to Talmai, the son of Ammihud, king of Geshur: his mother's father, see Sa2 3:3, where he might hope for protection and safety: and David mourned for his son every day; or "all the days" (q), i.e. of the three years Absalom was in Geshur, about the end of which he was comforted concerning Amnon, as the following verses show. Some think it was for Absalom he mourned, but rather for Amnon. The reason why he mourned for him, when he did not for his child by Bathsheba, who died, because that was an infant, this a grown man, and heir to his crown, and was slain by the sword of his brother, and so fulfilled a threatening to himself on account of his own sin, which, hereby no doubt, was brought fresh to his mind. (q) "cunctis diebus", V. L. "omnibus diebus", Pagninus, Montanus.

Verse 38

So Absalom fled,.... This is the third time it is mentioned, and the reason of it here Abarbinel thinks is, that when he first fled to his grandfather, he used to stand openly in the court of his palace, and go with him wherever he went from place to place; but when he understood that his father mourned so for the death of Amnon, he was afraid he would send some person to lay hold on him, and take vengeance on him; and therefore he would go no more with the king from place to place, but went and abode in Geshur always, which was a fortified city, as it follows: and went to Geshur, and was there three years: and never went out of it, until he was fetched by Joab, as Sa2 14:23 relates; nor is there anything in Sa2 13:37 disturbed and mutilated, as Spinosa (r) intimates, but the whole is very expressive and emphatic. (r) Tractat. Theolog. Politic. c. 9. p. 176.

Verse 39

And the soul of King David longed to go forth unto Absalom,.... In like manner it is supplied and paraphrased in the Targum, because the word rendered "longed" is feminine; though it may be used to denote the effeminateness of David's disposition and carriage on this occasion. Aben Ezra thinks the word "wife", should be supplied, and then the sense is, that the wife of King David, the mother of Absalom, made supplication to him to send forth one of the young men to fetch Absalom, and that by her importunity to him she stirred up a longing desire in David after him. Abarbinel observes, from another writer of theirs, that all the three years David was mourning for his son, he went out continually to seek to take vengeance on Absalom; but after that time, the mother of Absalom, or Tamar his sister, or his daughter, was importunate with the king, and restrained him from going forth to seek vengeance on Absalom; and when he was comforted concerning Amnon, that woman found means to restrain him from going out, and he restrained his servants from going forth against Absalom; and so he observes the word is used for withholding or restraining in Psa 40:10; and this agrees with several ancient versions, as the Vulgate Latin,"King David ceased to persecute Absalom;''and the Septuagint,"King David ceased to go out to Absalom;''and the Syriac version,"and King David abstained from going out after Absalom:" for he was comforted concerning Amnon, seeing he was dead; and could not be brought back from the grave, though Absalom might be from his exile, to which he had an inclination; but he knew not how to do it, consistent with justice and his own honour. Next: 2 Samuel Chapter 14

Introduction

Amnon's Incest, and Absalom's Fratricide - 2 Samuel 13 The judgments threatened to king David in consequence of his sin with Bathsheba soon began to fall upon him and upon his house, and were brought about by sins and crimes on the part of his own sons, for which David was himself to blame, partly because of his own indulgence and want of discipline, and partly because of the bad example that he had set them. Having grown up without strict paternal discipline, simply under the care of their different mothers, who were jealous of one another, his sons fancied that they might gratify their own fleshly lusts, and carry out their own ambitious plans; and from this there arose a series of crimes, which nearly cost the king his life and throne. Amnon, David's eldest son, led the way with his forcible violation of his step-sister Tamar (vv. 1-22). The crime was avenged by her own brother Absalom, who treacherously assassinated Amnon, in consequence of which he was obliged to flee to Geshur and take refuge with his father-in-law (vv. 23-39).

Verse 1

Amnon's Incest. - Sa2 13:1-14. The following occurrences are assigned in a general manner to the times succeeding the Ammonitish war, by the words "And it came to pass after this;" and as David did not marry Maacah the mother of Absalom and Tamar till after he had been made king at Hebron (see Sa2 3:3), they cannot well have taken place before the twentieth year of his reign. Amnon, the eldest son of David by Ahinoam the Jezreelite (Sa2 3:2), loved Tamar, the beautiful sister of his step-brother Absalom, so passionately that he became ill in consequence, because he could not get near to her as she was a virgin. Sa2 13:1 and Sa2 13:2 form one period. ויּצר is a continuation of אהרי־כן ויהי; and the words from וּאבשׁלום to בּן־דּוד are a circumstantial clause. ויּצר: literally "it became narrow (anxious) to Amnon, even to making himself ill," i.e., he quite pined away, not "he pretended to be ill" (Luther), for it was not till afterwards that he did this according to Jonadab's advice (Sa2 13:5). התהלּות: to make one's self ill, here to become ill, in Sa2 13:5 to pretend to be ill. The clause היא בתוּלה כּי is to be joined to the one which follows: "because she was a virgin, and it seemed impossible to him to do anything to her." The maidenly modesty of Tamar evidently raised an insuperable barrier to the gratification of his lusts. Sa2 13:3-5 Amnon's miserable appearance was observed by his cousin Jonadab, a very crafty man, who asked him what was the reason, and then gave him advice as to the way in which he might succeed in gratifying his desires. Shimeah is called Shammah in Sa1 16:9. Sa2 13:4-5 "Why art thou so wasting away (דּל, thin, spare, here equivalent to wasting away, looking miserable), king's son, from morning to morning?" i.e., day by day. "The morning" is mentioned because sick persons look worst in the morning. The advice given in Sa2 13:5, - viz., "Lay thee down upon thy bed, and pretend to be ill; and when thy father comes to visit thee, say to him, May my sister Tamar come to me, and give me to eat?" etc., - was very craftily devised, as Amnon's wretched appearance would favour his pretence that he was ill, and it might be hoped that an affectionate father would gratify him, since even if the wish seemed a strange one, it might easily be accounted for from the marvellous desires of persons who are ill, particularly with regard to food-desires which it is often very difficulty to gratify. Sa2 13:6-8 Amnon acted upon the advice, and begged his father, when he came to ask him how he was, to allow his sister Tamar to come and bake two heart-cakes for him before his eyes, which she very speedily did. לבּב is a denom. from לבבות, to make or bake heart-cakes. לבבות is a heart-strengthening kind of pastry, a kind of pancake, which could be very quickly made. It is evident from these verses that the king's children lived in different houses. Probably each of the king's wives lived with her children in one particular compartment of the palace. Sa2 13:9-11 "And she took the pan and shook out (what she had prepared) before him. The ἁπ. λεγ. משׂרת signifies a frying-pan or sauce-pan, according to the ancient versions. The etymology is uncertain. But Amnon refused to eat, and, like a whimsical patient, he then ordered all the men that were with him to go out; and when this had been done, he told Tamar to bring the food into the chamber, that he might eat it from her hand; and when she handed him the food, he laid hold of her, and said, "Come, lie with me, my sister!" Sa2 13:12-13 Tamar attempted to escape by pointing to the wickedness of such a desire: "Pray, do not, my brother, do not humble me; for they do not such things in Israel: do not this folly." The words recall Gen 34:7, where the expression "folly" (nebalah) is first used to denote a want of chastity. Such a sin was altogether out of keeping with the calling and holiness of Israel (vid., Lev 20:8.). "And I, whither should I carry my shame?" i.e., shame and contempt would meet me everywhere. "And thou wouldst be as one of the fools in Israel." We should both of us reap nothing but shame from it. What Tamar still further said, "Now therefore, I pray thee, speak to the king, for he will not refuse me to thee," is no doubt at variance with the law which prohibits marriage between step-brothers and sisters (Lev 18:9, Lev 18:11; Lev 20:17); but it by no means proves that the laws of Leviticus were not in existence at the time, nor does it even presuppose that Tamar was ignorant of any such law. She simply said this, as Clericus observes, "that she might escape from his hands by any means in her power, and to avoid inflaming him still more and driving him to sin by precluding all hope of marriage." (Note: Josephus adopts this explanation: "This she said, as desirous to avoid her brother's violent passion at present" (Ant. viii. 8, 1).) We cannot therefore even infer from these words of hers, that she really thought the king could grant a dispensation from the existing hindrances to their marriage. Sa2 13:14 Amnon would not listen to her, however, but overpowered her, forced her, and lay with her. Sa2 13:15-22 Amnon had no sooner gratified his animal passion, than his love to the humbled sister turned into hatred, which was even greater than his (previous) love, so that he commanded her to get up and go. This sudden change, which may be fully explained from a psychological point of view, and is frequently exemplified still in actual life, furnishes a striking proof that lust is not love, but simply the gratification of the animal passions. Sa2 13:16 Tamar replied, "Do not become the cause of this great evil, (which is) greater than another that thou hast done to me, to thrust me away," i.e., do not add to the great wrong which thou hast done me the still greater one of thrusting me away. This is apparently the only admissible explanation of the difficult expression אל־אדות, as nothing more is needed than to supply תּהי. Tamar calls his sending her away a greater evil than the one already done to her, because it would inevitably be supposed that she had been guilty of some shameful conduct herself, that the seduction had come from her; whereas she was perfectly innocent, and had done nothing but what affection towards a sick brother dictated, whilst it was impossible for her to call for help (as prescribed in Deu 22:27), because Amnon had sent the servants away, and Tamar could not in any case expect assistance from them. Sa2 13:17 Amnon then called the boy who waited upon him, and ordered him to put out this person (the sister he had humbled), and to bolt the door behind her, so that it had the appearance of her having made a shameful proposal to him. Sa2 13:18 Before stating that this command was obeyed, the writer inserts this remark: "She (Tamar) wore a long dress with sleeves (see Gen 37:3); for in this manner did the virgin daughters of the king dress themselves with mantles." מעילים is an accusative belonging to תּלבּשׁנה, and the meaning is that the king's daughters, who were virgins, wore long dresses with sleeves as cloaks. The cetoneth passim was not an ordinary under-garment, but was worn over the plain cetoneth or tunic, and took the place of the ordinary mel without sleeves. Notwithstanding this dress, by which a king's daughter could at once be recognised, Amnon's servant treated Tamar like a common woman, and turned her out of the house. Sa2 13:19 And Tamar took ashes upon her head, rent her sleeve-dress (as a sign of grief and pain at the disgrace inflicted upon her), laid her hand upon her head (as a sign that a grievous trouble had come upon her, that the hand of God was resting as it were upon her: vid., Jer 2:37), and "went going and cried," i.e., crying aloud as she went along. Sa2 13:20 Then Absalom said to her, namely when she came home mourning in this manner, "Has Amnon thy brother been with thee?" This was a euphemism for what had taken place (cf. Gen 39:10), as Absalom immediately conjectures. "And now, my sister, be silent; it is thy brother, do not take this thing to heart." Absalom quieted the sister, because he was determined to take revenge, but wished to conceal his plan of vengeance for the time. So Tamar remained in her brother's house, "and indeed desolate," i.e., as one laid waste, with the joy of her life hopelessly destroyed. It cannot be proved that שׁמם ever means single or solitary. Sa2 13:21-22 When David heard "all these things," he became very wrathful; but Absalom did not speak to Amnon "from good to evil" (i.e., either good or evil, not a single word: Gen 24:50), because he hated him for having humbled his sister. The lxx add to the words "he (David) was very wroth," the following clause: "He did not trouble the spirit of Amnon his son, because he loved him, for he was his first-born." This probably gives the true reason why David let such a crime as Amnon's go unpunished, when the law enjoined that incest should be punished with death (Lev 20:17); at the same time it is nothing but a subjective conjecture of the translators, and does not warrant us in altering the text. The fact that David was contented to be simply angry is probably to be accounted for partly from his own consciousness of guilt, since he himself had been guilty of adultery; but it arose chiefly from his indulgent affection towards his sons, and his consequent want of discipline. This weakness in his character bore very bitter fruit.

Verse 23

Absalom's Revenge and Flight. - Sa2 13:23, Sa2 13:24. Absalom postponed his revenge for two full years. He then "kept sheep-shearing," which was celebrated as a joyous festival (see Sa1 25:2, Sa1 25:8), "at Baal-hazor, near Ephraim," where he must therefore have had some property. The situation of Baal-hazor cannot be precisely determined. The clause "which (was) beside Ephraim" points to a situation on the border of the tribe-territory of Ephraim (juxta Ephraim, according to the Onom. s.v. Baalasor); for the Old Testament never mentions any city of that name. This definition does not exactly tally with v. Raumer's conjecture (Pal. p. 149), that Baal-Hazor may have been preserved in Tell Asr ((Rob. Pal. ii. p. 151, iii. p. 79); for this Tell is about five Roman miles to the north-east of Bethel, i.e., within the limits of the tribe of Ephraim. There is greater probability in the suggestion made by Ewald and others, that Baal-hazor is connected with the Hazor of Benjamin (Neh 11:33), though the situation of Hazor has not yet been thoroughly decided; and it is merely a conjecture of Robinson's that it is to be found in Tell Asr. The following statement, that "Absalom invited all the king's sons" (sc., to the feast), somewhat anticipates the course of events: for, according to Sa2 13:24, Absalom invited the king himself, together with his courtiers; and it was not till the king declined the invitation for himself, that Absalom restricted his invitation to the royal princes.

Verse 25

The king declined the invitation that he might not be burdensome to Absalom. Absalom pressed him indeed, but he would not go, and blessed him, i.e., wished him a pleasant and successful feast (see Sa1 25:14).

Verse 26

Then Absalom said, "And not (i.e., if thou doest not go), may my brother Amnon go with me?" The king would not give his consent to this; whether from suspicion cannot be determined with certainty, as he eventually yielded to Absalom's entreaties and let Amnon and all the other king's sons go. From the length of time that had elapsed since Amnon's crime was committed, without Absalom showing any wish for revenge, David might have felt quite sure that he had nothing more to fear. But this long postponement of revenge, for the purpose of carrying it out with all the more certainty, is quite in the spirit of the East.

Verse 28

Absalom then commanded his servants to put Amnon to death without fear, as he had commanded, as soon as his heart should become merry with wine and he (Absalom) should tell them to smite him. The arrangement of the meal is passed over as being quite subdrdinate to the main purpose of the narrative; and the clause added by the lxx at the close of Sa2 13:27, καὶ ἐποίησεν ἈβεσσαλὼϚ πότον κατὰ τὸν τοῦ βασιλέως, is nothing more than an explanatory gloss, formed according to Sa1 25:36. The words "Have not I commanded you?" implied that Absalom would take the responsibility upon himself.

Verse 29

The servants did as he commanded, whereupon the other king's sons all fled upon their mules. - Sa2 13:30. But whilst they were on the road, the report of what Absalom had done reached the ears of the king, and, as generally happens in such cases, with very great exaggeration: "Absalom hath slain all the king's sons, and there is not one of them left."

Verse 31

The king rent his clothes with horror at such a deed, and sat down upon the ground, and all his servants (courtiers) stood motionless by, with their clothes rent as well. This is the rendering adopted by Bttcher, as נצּב has frequently the idea of standing perfectly motionless (e.g., Num 22:23-24; Exo 5:20, etc.).

Verse 32

Then Jonadab, the same person who had helped Amnon to commit his crime, said, "Let not my lord say (or think) that they have slain all the young men the king's sons, but Amnon alone is dead; for it was laid upon the mouth of Absalom from the day that he forced his sister Tamar." The meaning is either "they might see it (the murder of Amnon) by his mouth," or "they might gather it from what he said." שׂימה היתה: it was a thing laid down, i.e., determined (vid., Exo 21:13). The subject, viz., the thing itself, or the intended murder of Amnon, may easily be supplied from the context. אם כּי is undoubtedly used in the sense of "no but." The negation is implied in the thought: Let the king not lay it to heart, that they say all the king's sons are dead; it is not so, but only Amnon is dead. Jonadab does not seem to speak from mere conjecture; he is much too sure of what he says. He might possibly have heard expressions from Absalom's lips which made him certain as to how the matter stood. Sa2 13:34 "And Absalom fled." This statement follows upon Sa2 13:29. When the king's sons fled upon their mules, Absalom also took to flight. Sa2 13:30-33 are a parenthesis, in which the writer describes at once the impression made upon the king and his court by the report of what Absalom had done. The apparently unsuitable position in which this statement is placed may be fully explained from the fact, that the flight of Absalom preceded the arrival of the rest of the sons at the king's palace. The alteration which Bttcher proposes to make in the text, so as to remove this statement altogether on account of its unsuitable position, is proved to be inadmissible by the fact that the account of Absalom's flight cannot possibly be left out, as reference is made to it again afterwards (Sa2 13:37, Sa2 13:38, "Absalom had fled"). The other alterations proposed by Thenius in the text of Sa2 13:34, Sa2 13:37, Sa2 13:38, are just as arbitrary and out of place, and simply show that this critic was ignorant of the plan adopted by the historian. His plan is the following: To the account of the murder of Amnon, and the consequent flight of the rest of the king's sons whom Absalom had invited to the feast (Sa2 13:29), there is first of all appended a notice of the report which preceded the fugitives and reached the king's ears in an exaggerated form, together with the impression which it made upon the king, and the rectification of that report by Jonadab (Sa2 13:30-33). Then follows the statement that Absalom fled, also the account of the arrival of the king's sons (Sa2 13:34-36). After this we have a statement as to the direction in which Absalom fled, the king's continued mourning, and the length of time that Absalom's banishment lasted (Sa2 13:37, Sa2 13:38), and finally a remark as to David's feelings towards Absalom (Sa2 13:39). Jonadab's assertion, that Amnon only had been slain, was very speedily confirmed (Sa2 13:34). The young man, the spy, i.e., the young man who was looking out for the return of those who had been invited to the feast, "lifted up his eyes and saw," i.e., saw as he looked out into the distance, "much people (a crowd of men) coming from the way behind him along the side of the mountain." אחריו מדּרך, ἐν τῇ ὁδῷ ὄπισθεν αὐτοῦ (lxx), per iter devium (Vulg.), is obscure; and אהר, "behind," is probably to be understood as meaning "to the west:" from the way at the back of the spy, i.e., to the west of his station. The following words, ההר מצּד, also remain obscure, as the position of the spy is not given, so that the allusion may be to a mountain in the north-west of Jerusalem quite as well as to one on the west. (Note: The lxx have very comprehensive additions here: first of all, after ἐκ πλευρᾶς τοῦ ὄρους, they have the more precise definition ἐν τῇ καταβάσει, and then the further clause, "and the spy came and announced to the king," Ἄνδρας ὲώρακα ἐκ τῆς ὁδοῦ τῆς ὠρωνῆν (?) ἐκ μέρους τοῦ ὅρους, partly to indicate more particularly the way by which the king's sons came, and partly to fill up a supposed gap in the account. But they did not consider that the statement in Sa2 13:35, "and Jonadab said to the king, Behold, the king's sons are coming," does not square with these additions; for if the spy had already informed the king that his sons were coming, there was no necessity for Jonadab to do it again. This alone is sufficient to show that the additions made by the lxx are nothing but worthless glosses, introduced according to subjective conjectures and giving no foundation for alterations of the text.) When the spy observed the crowd of men approaching, Jonadab said to the king (Sa2 13:35), "Behold, the king's sons are coming: as thy servant said, so has it come to pass."

Verse 36

Jonadab had hardly said this when the king's sons arrived and wept aloud, sc., as they related what had occurred; whereupon the king and all his retainers broke out in loud weeping.

Verse 37

"Only Absalom had fled and gone to Talmai the son of Ammihud, the king of Geshur." These words form a circumstantial clause, which the writer has inserted as a parenthesis, to define the expression "the king's sons" more particularly. If we take these words as a parenthesis, there will be no difficulty in explaining the following word "mourned," as the subject (David) may very easily be supplied from the preceding words "the king," etc. (Sa2 13:36). To the remark that David mourned all his life for his son (Amnon), there is attached, just as simply and quite in accordance with the facts, the more precise information concerning Absalom's flight, that he remained in Geshur three years. The repetition of the words "Absalom had fled and gone to Geshur" may be accounted for from the general diffuseness of the Hebrew style. Talmai the king of Geshur was the father of Maacah, Absalom's mother (Sa2 3:3). The lxx thought it necessary expressly to indicate this by inserting εἰς γῆν Χαμαχάαδ (al. γῆν Μαχάδ).

Verse 39

"And it (this) held king David back from going out to Absalom, for he comforted himself concerning Amnon, because he was dead." In adopting this translation of the difficult clause with which the verse commences, we take ותּכל in the sense of כּלא, as the verbs כלה and כלא frequently exchange their forms; we also take the third pers. fem. as the neuter impersonal, so that the subject is left indefinite, and is to be gathered from the context. Absalom's flight to Geshur, and his stay there, were what chiefly prevented David from going out to Absalom. Moreover, David's grief on account of Amnon's death gradually diminished as time rolled on. אל־אבש צאת is used in a hostile sense, as in Deu 28:7, to go out and punish him for his wickedness. The כּי before נחם might also be rendered "but," as after a negative clause, as the principal sentence implies a negation: "He did not go out against Absalom, but comforted himself." There is not only no grammatical difficulty in the way of this explanation of the verse, but it also suits the context, both before and after. All the other explanations proposed are either at variance with the rules of the language, or contain an unsuitable thought. The old Jewish interpretation (adopted in the Chaldee version, and also by the Rabbins), viz., David longed (his soul pined) to go out to Absalom (i.e., to see or visit him), is opposed, as Gusset has shown (in his Lex. pp. 731-2), to the conduct of David towards Absalom as described in 2 Samuel 14, - namely, that after Joab had succeeded by craft in bringing him back to Jerusalem, David would not allow him to come into his presence for two whole years (Sa2 14:24, Sa2 14:28). Luther's rendering, "and king David left off going out against Absalom," is not only precluded by the feminine תּכל, but also by the fact that nothing has been said about any pursuit of Absalom on the part of David. Other attempts at emendations there is no need whatever to refute.

Introduction

The righteous God had lately told David, by Nathan the prophet, that, to chastise him for his son in the matter of Uriah, he would "raise up evil against him out of his own house," (Sa2 12:11). And here, in the very next chapter, we find the evil beginning to rise; henceforward he was followed with one trouble after another, which made the latter part of his reign less glorious and pleasant than the former part. Thus God chastened him with the rod of men, yet assured him that his "loving-kindness he would not utterly take away." Adultery and murder were David's sins, and those sins among his children (Amnon defiling his sister Tamar, and Absalom murdering his brother Amnon) were the beginnings of his punishment, and the more grievous because he had reason to fear that his bad example might help to bring them to these wickednesses. In this chapter we have, I. Amnon ravishing Tamar, assisted in his plot to do it by Jonadab his kinsman, and villainously executing it (v. 1-20). II. Absalom murdering Amnon for it (v. 21-39). Both were great griefs to David, and the more because he was unwittingly made accessory to both, by sending Tamar to Amnon and Amnon to Absalom.

Verse 1

We have here a particular account of the abominable wickedness of Amnon in ravishing his sister, a subject not fit to be enlarged upon nor indeed to be mentioned without blushing, that ever any man should be so vile, especially that a son of David should be so. Amnon's character, we have reason to think, was bad in other things; if he had not forsaken God, he would never have been given up to these vile affections. Godly parents have often been afflicted with wicked children; grace does not run in the blood, but corruption does. We do not find that David's children imitated him in his devotion; but his false steps they trod in, and in those did much worse, and repented not. Parents know not how fatal the consequences may be if in any instance they give their children bad examples. Observe the steps of Amnon's sin. I. The devil, as an unclean spirit, put it into his heart to lust after his sister Tamar. Beauty is a snare to many; it was so to her. She was fair, and therefore Amnon coveted her, Sa2 13:1. Those that are peculiarly handsome have no reason, on that account, to be proud, but great reason to stand upon their watch. Amnon's lust was, 1. Unnatural in itself, to lust after his sister, which even natural conscience startles at and cannot think of without horror. Such a spirit of contradiction there is in man's corrupt nature that still it desires forbidden fruit, and the more strongly it is forbidden the more greedily it is desired. Can he entertain the thought of betraying that virtue and honour of which, as a brother, he ought to have been the protector? But what wickedness so vile as not to find admittance into an unsanctified unguarded heart, left to itself? 2. It was very uneasy to him. He was so vexed that he could not gain an opportunity to solicit her chastity (for innocent converse with her was not denied him) that he fell sick, Sa2 13:2. Fleshly lusts are their own punishment, and not only war against the soul, but against the body too, and are the rottenness of the bones. See what a hard master sinners serve, and how heavy his yoke is. II. The devil, as a subtle serpent, put it into his head how to compass this wicked design. Amnon had a friend (so he called him, but he was really an enemy to him), a kinsman, that had in him more of David's blood (for he was his nephew) than of David's spirit, for he was a subtle man, cunning to carry on any bad design, especially an intrigue of this nature, Sa2 13:3. 1. He took notice that Amnon looked ill, and, being a subtle man, concluded that he was love-sick (Sa2 13:4), and asks him, "Why art thou, being the king's son, lean from day to day? Why dost thou pine, being the king's eldest son, and heir to the crown. Being the king's son," (1.) "Thou hast the pleasures of the court to divert thee; take those pleasures then, and with them drive away the sorrow, whatever it is." Content and comfort are not always to be found in royal palaces. With much more reason may we ask dejected and disconsolate saints why they, who are the children of the King of kings and heirs of the crown of life, are thus lean from day to day. (2.) "Thou hast the power of a prince to command what thou wantest and wishest for; use that power therefore, and gratify thyself. Pine not away for that which, lawful or unlawful, thou, being the king's son, mayest have. Quicquid libet licet - Your will is law." Thus Jezebel to Ahab in a like case (Kg1 21:7), Dost not thou govern Israel? The abuse of power is the most dangerous temptation of the great. 2. Amnon having the impudence to own his wicked lust, miscalling it love (I love Tamar), Jonadab put him in a way to compass his design, Sa2 13:5. Had he been what he pretended (Amnon's friend), he would have startled at the mention of such horrid wickedness, would have laid before him the evil of it, what an offence it was to God and what a wrong to his own soul to entertain such a vile thought, of what fatal consequence it would be to him to cherish and prosecute it; he would have used his subtlety to divert Amnon from it, by recommending some other person to him, whom he might lawfully marry. But he seems not at all surprised at it, objects not either the unlawfulness or the difficulty, the reproach or so much as his father's displeasure, but puts him in the way to get Tamar to his bed-side, and then he might do as he pleased. Note, The case of those is very miserable whose friends, instead of admonishing and reproving them, flatter them and forward them in their sinful ways, and are their counsellors and contrivers to do wickedly. Amnon is already sick, but goes about; he must take upon him to be so ill (and his thin looks will give colour enough to the pretence) as not to be able to get up, and to have no appetite to any thing but just that which pleases his fancy. Dainty meat is abhorred, Job 33:20. The best dish from the king's table cannot please him; but, if he can eat any thing, it must be from his sister Tamar's fair hand. This is what he is advised to. 3. Amnon followed these directions, and thus got Tamar within his reach: He made himself sick, Sa2 13:6. Thus he lieth in wait secretly, as a lion in his den, to catch the poor, and to draw them into his net, Psa 10:8-10. David was always fond of his children, and concerned if any thing ailed them; he no sooner hears that Amnon is sick than he comes himself to visit him. Let parents learn hence to be tender of their children and compassionate towards them. The sick child commonly the mother comforteth (Isa 66:13), but let not the father be unconcerned. We may suppose that when David came to see his sick son he gave him good counsel to make a right use of his affliction, and prayed with him, which yet did not alter his wicked purpose. At parting, the indulgent father asks, "Is there any thing thou hast a mind to, that I can procure for thee?" "Yes, Sir," says the dissembling son, "my stomach is weak, and I know not of any thing I can eat, unless it be a cake of my sister Tamar's making, and I cannot be satisfied that it is so unless I see her make it, and it will do me the more good if I eat it at her hand." David saw no reason to suspect any mischief intended. God hid his heart from understanding in this matter. He therefore immediately orders Tamar to go and attend her sick brother, Sa2 13:7. He does it very innocently, but afterwards, no doubt, reflected upon it with great regret. Tamar as innocently goes to her brother's chamber, neither dreading any abuse (why should she from a brother, a sick brother?) nor disdaining, in obedience to her father and love to her brother (though but her half-brother), to be his nurse, Sa2 13:8, Sa2 13:9. Though she was a king's daughter, a great beauty (Sa2 13:1), and well dressed (Sa2 13:18), yet she did not think it below her to knead cakes and bake them, nor would she have done this now if she had not been used to it. Good house-wifery is not a thing below the greatest ladies, nor ought they to think it a disparagement to them. The virtuous woman, whose husband sits among the elders, yet works willingly with her hands, Pro 31:13. Modern ages have not been destitute of such instances, nor is it so unfashionable as some would make it. Preparing for the sick should be more the care and delight of the ladies than preparing for the nice, charity more than curiosity. 4. Having got her to him, he contrives to have her alone; for the adulterer (much more so vile an adulterer as this) is in care that no eye see him, Job 24:15. The meat is ready, but he cannot eat while he is looked at by those about him; they must all be turned out, Sa2 13:9. The sick must be humoured, and think they have a privilege to command. Tamar is willing to humour him; her chaste and virtuous soul has not the least thought of that which his polluted breast is full of; and therefore she makes no scruple of being alone with him in the inner chamber, Sa2 13:10. And now the mask is thrown off, the meat is thrown by, and the wicked wretch calls her sister, and yet impudently courts her to come and lie with him, Sa2 13:11. It was a base affront to her virtue to think it possible to persuade her to consent to such wickedness when he knew her behaviour to be always exemplarily modest and virtuous. But it is common for those that live in uncleanness to think others such as themselves, at least tinder to their sparks. III. The devil, as a strong tempter, deafens his ear to all the reasonings with which she resisted his assaults and would have persuaded him to desist. We may well imagine what a surprise and terror it was to the young lady to be thus attacked, how she blushed and how she trembled; yet, in this great confusion, nothing could be said more pertinently, nor with greater strength of argument, than what she said to him. 1. She calls him brother, reminding him of the nearness of the relation, which made it unlawful for him to marry her, much more to debauch her. It was expressly forbidden (Lev 18:9) under a severe penalty, Lev 20:17. Great care must be taken lest the love that should be among relations degenerate into lust. 2. She entreats him not to force her, which intimates that she would never consent to it in any degree; and what satisfaction could he take in offering violence? 3. She lays before him the great wickedness of it. It is folly; all sin is so, especially uncleanness. It is wickedness of the worst kind. Such abominations ought not to be committed in Israel, among the professing people of God, that have better statutes than the heathen have. We are Israelites; if we do such things, we are more inexcusable than others, and our condemnation will be more intolerable, for we reproach the Lord, and that worthy name by which we are called. 4. She represents to him the shame of it, which perhaps might influence him more than the sin of it: "For my part, whither shall I cause my shame to go? If it should be concealed, yet I shall blush to think of it as long as I live; and, if ever it be known, how shall I be able to look any of my friends in the face? For thy part, thou shalt be as one of the fools in Israel," that is, "Thou wilt be looked upon as an atrocious debauchee, the worst of men; thou wilt lose thy interest in the esteem of all that are wise and good, and so wilt be set aside as unfit to rule, though the first-born; for Israel will never submit to the government of such a fool." Prospect of shame, especially everlasting shame, should deter us from sin. 5. To divert him from his wicked purpose at this time, and (if possible) to get clear of him, she intimates to him that probably the king, rather than he should die for love of her, would dispense with the divine law and let him marry her: not as if she thought he had such a dispensing power, or would pretend to it; but she was confident that, upon notice given to the king by himself of this wicked desire, which he would scarcely have believed from any one else, he would take an effectual course to protect her from him. But all her arts and all her arguments availed not. His proud spirit cannot bear a denial; but her comfort, and honour, and all that was dear to her, must be sacrificed to his brutish and outrageous lust, Sa2 13:14. It is to be feared that Amnon, though young, had long lived a lewd life, which his father either knew not or punished not; for a man could not, of a sudden, arrive at such a pitch of wickedness as this. But is this his love to Tamar? Is this the recompence he gives her for her readiness to attend him in his sickness? Will he deal with his sister as with a harlot? Base villain! God deliver all that are modest and virtuous from such wicked and unreasonable men. IV. The devil, as a tormentor and betrayer, immediately turns his love of her into hatred (Sa2 13:15): He hated her with great hatred, greatly, so it is in the margin, and grew as outrageous in his malice as he had been in his lust. 1. He basely turned her out of doors by force; nay, as if he now disdained to touch her with his own hands, he ordered his servant to pull her out and bolt the door after her, Sa2 13:17. Now, (1.) The innocent injured lady had reason to resent this as a great affront, and in some respects (as she says, Sa2 13:16) worse than the former; for nothing could have been done more barbarous and ill-natured, or more disgraceful to her. Had he taken care to conceal what was done, her honour would have been lost to herself only. Had he gone down on his knees and begged her pardon, it might have been some little reparation. Had he given her time to compose herself after the horrid confusion she was put into, she might have kept her countenance when she went out, and so have kept her counsel. But to dismiss her thus hurried, thus rudely, as if she had done some wicked thing, obliged her, in her own defence, to proclaim the wrong that had been done her. (2.) We may learn from it both the malignity of sin (unbridled passions are as bad as unbridled appetites) and the mischievous consequences of sin (at last, it bites like a serpent); for here we find, [1.] That sins, sweet in the commission, afterwards become odious and painful, and the sinner's own conscience makes them so to himself. Amnon hated Tamar because she would not consent to his wickedness, and so take part of the blame upon herself, but to the last resisted it, and reasoned against it, and so threw all the blame upon him. Had he hated the sin, and loathed himself for it, we might have hoped he was penitent. Godly sorrow worketh indignation, Co2 7:11. But to hate the person he had abused showed that his conscience was terrified, but his heart not at all humbled. See what deceitful pleasures those of the flesh are, how soon they pass away, and turn into loathing; see Eze 23:17. [2.] That sins, secret in the commission, afterwards become open and public, and the sinners themselves often make them so. Their own tongues fall upon them. The Jewish doctors say that, upon the occasion of this wickedness of Amnon, a law was made that a young man and a young woman should never be alone together; for, said they, if the king's daughter be so used, what will become of the children of private men? 2. We must now leave the criminal to the terrors of his own guilty conscience, and enquire what becomes of the poor victim. (1.) She bitterly lamented the injury she had received, as it was a stain to her honour, though no real blemish to her virtue. She tore her fine clothes in token of her grief, and put ashes upon her head, to deform herself, loathing her own beauty and ornaments, because they had occasioned Amnon's unlawful love; and she went on crying for another's sin, Sa2 13:19. (2.) She retired to her brother Absalom's house, because he was her own brother, and there she lived in solitude and sorrow, in token of her modesty and detestation of uncleanness. Absalom spoke kindly to her, bade her pass by the injury for the present, designing himself to revenge it, Sa2 13:20. It should seem by Absalom's question (Has Amnon been with thee?) that Amnon was notorious for such lewd practices, so that it was dangerous for a modest woman to be with him; this Absalom might know, and yet Tamar be wholly ignorant of it.

Verse 21

What Solomon says of the beginning of strife is as true of the beginning of all sin, it is as the letting forth of water; when once the flood-gates are plucked up, an inundation follows; one mischief begets another, and it is hard to say what shall be in the end thereof. I. We are here told how David resented the tidings of Amnon's sin: He was very wroth, Sa2 13:21. So he had reason to be, that his own son should do such a wicked thing and draw him to be accessory to it. It would be a reproach to him for not giving him a better education; it would be a blot upon his family, the ruin of his daughter, a bad example to his kingdom, and a wrong to his son's soul. But was it enough for him to be angry? He ought to have punished his son for it, and have put him to open shame; both as a father and as a king he had power to do it. But the Septuagint here adds these words: But he saddened not the spirit of his son Amnon, because he loved him, because he was his first-born. He fell into Eli's error, whose sons made themselves vile, and he frowned not on them. If Amnon was dear to him, his punishing him would have been so much the greater punishment to himself for his own uncleanness. But he cannot bear the shame those must submit to who correct that in others which they are conscious of in themselves, and therefore his anger must serve instead of his justice; and this hardens sinners, Ecc 8:11. II. How Absalom resented it. He resolves already to do the part of a judge in Israel; and, since his father will not punish Amnon, he will, from a principle, not of justice or zeal for virtue, but of revenge, because he reckons himself affronted in the abuse done to his sister. Their mother was daughter to a heathen prince (Sa2 3:3), which perhaps they were upbraided with sometimes by their brethren, as children of a stranger. As such a one Absalom thought his sister was now treated; and, if Amnon thought her fit to be made his harlot, he would think him fit to be made his slave. This enraged him, and nothing less than the blood of Amnon will quench his rage. Here we have, 1. The design conceived: Absalom hated Amnon (Sa2 13:22), and he that hateth his brother is a murderer already, and, like Cain, is of that wicked one, Jo1 3:12, Jo1 3:15. Absalom's hatred of his brother's crime would have been commendable, and he might justly have prosecuted him for it by a due course of law, for example to others, and the making of some compensation to his injured sister; but to hate his person, and design his death by assassination, was to put a great affront upon God, by offering to repair the breach of his seventh commandment by the violation of his sixth, as if they were not all alike sacred. But he that said, Do not commit adultery, said also, Do not kill, Jam 2:11. 2. The design concealed. He said nothing to Amnon of this matter, either good or bad, appeared as if he did not know it, and maintained towards him his usual civility, only waiting for a fair opportunity to do him a mischief. That malice is the worst, (1.) Which is hidden closely, and has no vent given to it. If Absalom had reasoned the matter with Amnon, he might have convinced him of his sin and brought him to repentance; but, saying nothing, Amnon's heart was hardened, and his own more and more embittered against him; therefore rebuking our neighbour is opposed to hating him in our hearts, Lev 19:17. Let passion have vent and it will spend itself. (2.) Which is gilded over with a show of friendship; so Absalom's was, his words smoother than butter but war in his heart. See Pro 26:26. (3.) Which is harboured long. Two full years Absalom nursed this root of bitterness, Sa2 13:24. It may be, at first, he did not intend to kill his brother (for, if he had, he might have had as fair an opportunity to do it as he had at last), and only waited for an occasion to disgrace him or do him some other mischief; but in time his hatred ripened to this, that he would be no less than the death of him. If the sun going down once upon the wrath gives such place to the devil (as is intimated, Eph 4:26, Eph 4:27), what would the sunsets of two full years do? 3. The design laid. (1.) Absalom has a feast at his house in the country, as Nabal had, on occasion of his sheep-shearing, Sa2 13:23. Attentive as Absalom was to his person (Sa2 14:26), and as high as he looked, he knew the state of his flocks and looked well to his herds. Those who have no other care about their estates in the country than how to spend them in the town take a ready way to see the end of them. When Absalom had sheep-shearers he would himself be with them. (2.) To this feast he invites the king his father, and all the princes of the blood (Sa2 13:24), not only that he might have this opportunity to pay his respects to them, but that he might make himself the more respected among his neighbours. Those that are akin to great folks are apt to value themselves too much on their kindred. (3.) The king would not go himself, because he would not put him to the expense of his entertainment, Sa2 13:25. It seems Absalom had an estate in his own hands, on which he lived like himself; the king had given it to him, but would have him to be a good husband of it: in both these he is an example to parents, when their children have grown up, to give them a competency to live upon, according to their rank, and then to take care that they do not live above it, especially that they be no way accessory to their doing so. It is prudent for young house-keepers to begin as they can hold out, and not to spend the wool upon the shearing of it. (4.) Absalom got leave for Amnon, and all the rest of the king's sons, to come and grace his table in the country, Sa2 13:26, Sa2 13:27. Absalom had so effectually concealed his enmity to Amnon that David saw no reason to suspect any design upon him in that particular invitation: "Let my brother Amnon go;" but this would make the stroke more cutting to David that he was himself drawn in to consent to that which gave the opportunity for it, as before, Sa2 13:7. It seems, David's sons, though grown up, continued to pay such a deference to their father as not to go such a small journey as this without leave. Thus ought children, even when they have become men and women, to honour their parents, consult them, and do nothing material without their consent, much less against their mind. 4. The design executed, Sa2 13:28, Sa2 13:29. (1.) Absalom's entertainment was very plentiful; for he resolves that they shall all be merry with wine, at least concludes that Amnon will be so, for he knew that he was apt to drink to excess. But, (2.) The orders he gave to his servants concerning Amnon, that they should mingle his blood with his wine, were very barbarous. Had he challenged him, and, in reliance upon the goodness of his cause and the justice of God, fought him himself, though that would have been bad enough, yet it would have been more honourable and excusable (our ancient law, in some cases, allowed trial by battle); but to murder him, as he did, was to copy Cain's example, only that the reason made a difference: Abel was slain for his righteousness, Amnon for his wickedness. Observe the aggravations of this sin: - [1.] He would have Amnon slain when his heart was merry with wine, and he was consequently least apprehensive of danger, least able to resist it, and also least fit to go out of the world; as if his malice aimed to destroy both soul and body, not giving him time to say, Lord, have mercy upon me. What a dreadful surprise hath death been to many, whose hearts have been overcharged with surfeiting and drunkenness! [2.] His servants must be employed to do it, and so involved in the guilt. He was to give the word of command - Smite Amnon; and then they, in obedience to him, and, upon presumption that his authority would bear them out, must kill him. What an impious defiance does he bid to the divine law, when, though the command of God is express, Thou shalt not kill, he bids them kill Amnon, with this warrant, "Have not I commanded you? That is enough. Be courageous, and fear neither God nor man." Those servants are ill taught who obey their masters in contradiction to God, and those are wicked masters who have taught them to do so. Those are too obsequious that will damn their souls to please their masters, whose big words cannot secure them from God's wrath. Masters must always command their servants as those that know they also have a Master in heaven. [3.] He did it in the presence of all the king's sons, of whom it is said (Sa2 8:18) that they were chief rulers; so that it was an affront to public justice which they had the administration of, and to the king his father whom they represented, and a contempt of that sword which should have been a terror to his evil deeds, while his evil deeds, on the contrary, were a terror to those that bore it. [4.] There is reason to suspect that Absalom did this, not only to revenge his sister's quarrel, but to make way for himself to the throne, which he was ambitious of, and which he would stand fair for if Amnon the eldest son was taken off. When the word of command was given Absalom's servants failed not to execute it, being buoyed up with an opinion that their master, being now next heir to the crown (for Chileab was dead, as bishop Patrick thinks), would save them from harm. Now the threatened sword is drawn in David's house which should not depart from it. First, His eldest son falls by it, himself being, by his wickedness, the cause of it, and his father, by his connivance, accessory to it. Secondly, All his sons flee from it, and come home in terror, not knowing how far their brother Absalom's bloody design might extend. See what mischief sin makes in families.

Verse 30

Here is, I. The fright that David was put into by a false report brought to Jerusalem that Absalom had slain all the king's sons, Sa2 13:30. It is common for fame to make bad worse; and the first news of such a thing as this represents it as more dreadful than afterwards it proves. Let us not therefore be afraid of evil tidings, while they want confirmation, but, when we hear the worst, hope the best, at least hope better. However, this false news gave as much affliction to David, for the present, as if it had been true; he tore his garments, and lay on the earth, while as yet it was only a flying story, Sa2 13:31. It was well that David had grace; he had need enough of it, for he had strong passions. II. The rectifying of the mistake in two ways: - 1. By the sly suggestions of Jonadab, David's nephew, who could tell him, Amnon only is dead, and not all the king's sons (Sa2 13:32, Sa2 13:33), and could tell him too that it was done by the appointment of Absalom, and designed from the day Amnon forced his sister Tamar. What a wicked man was he, if he knew all this or had any cause to suspect it, that he did not make David acquainted with it sooner, that means might be used to make up the quarrel, or at least that David might not throw Amnon into the mouth of danger by letting him go to Absalom's house. If we do not our utmost to prevent mischief, we make ourselves accessory to it. If we say, Behold, we knew it not; doth not he that pondereth the heart consider whether we did or no? See Pro 24:11, Pro 24:12. It is well if Jonadab was not as guilty of Amnon's death as he was of his sin; such friends do those prove who are hearkened to as counsellors to do wickedly: he that would not be so kind as to prevent Amnon's sin would not be so kind as to prevent his ruin, when, it should seem, he might have done both. 2. By the safe return of all the king's sons except Amnon. They and their attendants were speedily discovered by the watch (Sa2 13:34, Sa2 13:35), and soon arrived, to show themselves alive, but to bring the certain sad news that Absalom had murdered their brother Amnon. The grief David had been in for that which was not made him the better able to bear that which was, by giving him a sensible occasion, when he was undeceived, to thank God that all his sons were not dead: yet that Amnon was dead, and slain by his own brother is such a treacherous barbarous manner, was enough to put the king and court, the king and kingdom, into real mourning. Sorrow is never more reasonable than when there is sin in the case. III. Absalom's flight from justice: Absalom immediately fled, Sa2 13:34. He was now as much afraid of the king's sons as they were of him; they fled from his malice, he from their justice. No part of the land of Israel could shelter him. The cities of refuge gave no protection to a wilful murderer. Though David had let Amnon's incest go unpunished, Absalom could not promise himself his pardon for this murder; so express was the law in this case, and so well known David's justice, and his dread of blood-guiltiness. He therefore made the best of his way to his mother's relations, and was entertained by his grandfather Talmai, king of Geshur (Sa2 13:37), and there he was protected three years (Sa2 13:38), David not demanding him, and Talmai not thinking himself obliged to send him back unless he were demanded. IV. David's uneasiness for his absence. He mourned for Amnon a good while (Sa2 13:37), but, he being past recall, time wore off that grief: he was comforted concerning Amnon. It also wore off too much his detestation of Absalom's sin; instead of loathing him as a murderer, he longs to go forth to him, Sa2 13:39. At first he could not find in his heart to do justice on him; now he can almost find in his heart to take him into his favour again. This was David's infirmity. Something God saw in his heart that made a difference, else we should have thought that he, as much as Eli, honoured his sons more than God.

Verse 1

13:1 Absalom had a beautiful sister: Tamar was Absalom’s full sister but Amnon’s half sister (see 3:2-3). Absalom would later avenge Tamar as her nearest relative (13:23-29; cp. Gen 34; Num 35:19).

Verse 2

13:2 obsessed . . . ill: As the story reveals, Amnon’s “love” (13:4) for Tamar was a sickly erotic obsession. • She was a virgin: Amnon’s fixation deepened because Tamar was sexually untouched. • thought he could never have her: The law prohibited marriage between brother and sister (Lev 18:9, 11; 20:17; Deut 27:22). But Amnon did not want to marry Tamar; he only wanted to have sex with her.

Verse 3

13:3 crafty (literally wise): Jonadab’s “wisdom” was akin to the serpent’s shrewdness (Gen 3:1). • In the context of a royal court, the Hebrew term for friend is closer to “counselor” or “adviser.”

Verse 4

13:4 morning after morning: Amnon’s obsession was all-consuming and ongoing.

Verse 12

13:12 wicked things: The Hebrew word nebalah (“outrage,” “deplorable act”) often describes sexual crimes such as rape and adultery (Gen 34:7; Deut 22:21; Judg 20:6, 10; Jer 29:23) that the perpetrator must pay for with his life. • in Israel: The addition of this phrase either indicates indignation that the crime happened among Israelites or characterizes the act as a violation of Israelite standards of sexual morality.

Verse 13

13:13 he will let you marry me: Tamar said this to gain time; Amnon knew that the law prohibited marriage between half siblings (see study note on 13:2), and he refused to back off.

Verse 14

13:14 since he was stronger: Tamar resisted as much as she could.

Verse 15

13:15 That Amnon’s feelings for Tamar so quickly turned to hate shows that his so-called “love” for her (13:4) was really only selfish lust.

Verse 16

13:16 worse than what you’ve already done: A virgin who had been raped became unmarriageable (13:20; see Deut 22:28-29).

Verse 18

13:18 a long, beautiful robe: The same phrase is used to describe Joseph’s robe in Gen 37:3.

Verse 19

13:19 Tamar tore her robe to symbolize the violation of her virginity and honor and to mourn the death of her future (13:16). • Ashes represented death; sitting amid ashes or putting ashes on one’s head were signs of mourning (Esth 4:1-3; Job 42:6; Dan 9:3; Jon 3:6).

Verse 20

13:20 keep quiet for now . . . Don’t you worry about it: Absalom’s words of comfort seem hollow in light of her disgrace and mourning; this toned-down response hid Absalom’s rage (13:22) from the already distraught Tamar. • as a desolate woman: See study note on 13:16.

Verse 21

13:21 King David . . . was very angry: But he apparently never punished Amnon—as in the Dead Sea Scrolls and Greek version, which add that it was because he loved Amnon. Another possibility is that as an adulterer himself (see 11:1–12:24), David considered himself in no position to punish his son’s sexual sin. A third possibility is that David thought this was God’s “eye for an eye” punishment for his own sexual indiscretion.

Verse 23

13:23 Baal-hazor should not be confused with the famous fortified city of Hazor located north of the Sea of Galilee. The generally accepted location of Baal-hazor is Jebel el-Asur, some fifteen miles north of Jerusalem. • a feast: Sheep shearing was a time for sharing bounty and blessing with others (see 1 Sam 25:2-8).

Verse 31

13:31 David tore his robe, as Tamar had done after being violated (13:19)—a sign of great distress or remorse (see also Gen 37:34).

Verse 34

13:34-39 Absalom, now a fugitive, sought refuge among his mother’s family.

Verse 37

13:37 fled to his grandfather: See 3:3. • Geshur was in Aram, northeast of Israel’s territory (see 15:8; Josh 13:13).

Verse 39

13:39 And King David: Dead Sea Scrolls and Greek version read And the spirit of the king. • longed to be reunited with his son Absalom: David’s grief over Amnon’s death was evidently alleviated; any desire David might have had to execute Absalom had dissipated.

(2 Samuel) Amnon, Tamar, and Absalom

Understanding Drug Addicts

God's Discipline: David's Family Conflicts (2 Sam. 13-15)

From the Death of Saul to the Death of David

Introduction

Verse 1

Verse 2

Verse 3

Verse 12

Verse 13

Verse 15

Verse 18

Verse 21

Verse 23

Verse 26

Verse 30

Verse 32

Verse 37

Verse 39

Introduction

Verse 2

Verse 3

Verse 4

Verse 6

Verse 12

Verse 15

Verse 17

Verse 18

Verse 19

Verse 20

Verse 23

Verse 28

Verse 29

Verse 30

Verse 37

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Verse 32

Verse 33

Verse 34

Verse 35

Verse 36

Verse 37

Verse 38

Verse 39

Introduction

Verse 1

Verse 23

Verse 25

Verse 26