2 Samuel 13 commentary

From henceforward David was followed with one trouble after another. Adultery and murder were David's sins, the like sins among his children were the beginnings of his punishment: he was too indulgent to his children. Thus David might trace the sins of his children to his own misconduct, which must have made the anguish of the chastisement worse. Let no one ever expect good treatment from those who are capable of attempting their seduction; but it is better to suffer the greatest wrong than to commit the least sin.

Observe the aggravations of Absalom's sin: he would have Ammon slain, when least fit to go out of the world. He engaged his servants in the guilt. Those servants are ill-taught who obey wicked masters, against God's commands. Indulged children always prove crosses to godly parents, whose foolish love leads them to neglect their duty to God.

Jonadab was as guilty of Ammon's death, as of his sin; such false friends do they prove, who counsel us to do wickedly. Instead of loathing Absalom as a murderer, David, after a time, longed to go forth to him. This was David's infirmity: God saw something in his heart that made a difference, else we should have thought that he, as much as Eli, honoured his sons more than God.

CHAPTER 13

2Sa 13:1-5. Amnon Loves Tamar.

1. Tamar--daughter of David by Maachah (2Sa 3:3).

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 (Le 18:11), yet with the sanction of Abraham's example (Ge 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.

3. Jonadab, the son of Shimeah--or Shammah (1Sa 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.

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 Ge 34:6-25).

2Sa 13:6-27. He Defiles Her.

6-8. 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.

12-14. 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.

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.

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.

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.

19-20. 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.

23-27. 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 [2Sa 13:25], Absalom then limited the invitation to the king's sons [2Sa 13:26], which David the more readily agreed to, in the hope that it might tend to the promotion of brotherly harmony and union.

2Sa 13:28-36. Amnon Is Slain.

28. 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.

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 (1Ki 1:33). The Syrian mules are, in activity, strength, and capabilities, still far superior to ours.

30-31. 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.

2Sa 13:37-39. Absalom Flees to Talmai.

37. Absalom fled, and went to Talmai--The law as to premeditated murder (Nu 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.

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.

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.

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.

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.

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.

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.

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

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.

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

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.

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.

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.

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 2Sam 3:3.

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.

A sister - His sister by father and mother.

A virgin - And therefore diligently kept, so he could not get private converse with her.

My sister - So he calls her, to prevent the suspicion of any dishonest design upon so near a relation. At her hand - Pretending, his stomach was so nice, that he could eat nothing but what he saw dressed, and that by a person whom he much esteemed.

Out - Out of the frying - pan into the dish.

Chamber - Amnon lying upon his couch in one chamber where the company were with him, where also she made the cakes before him, first sends all out of that room, and then rises from his couch, and, upon some pretence, goes into another secret chamber.

Brother - Whom nature both teaches to abhor such thoughts and obliges to defend me from such a mischief with thy utmost hazard, if another should attempt it. Force - Thou shouldst abhor it, if I were willing; but to add violence, is abominable. Israel - Among God's people who are taught better things; who also will be infinitely reproached for such a base action.

Shame - How can I either endure or avoid the shame? Fools - That is, contemptible to all the people, whereas now thou art heir apparent of the crown. Withhold - This she spoke, because she thought her royal father would dispense with it, upon this extraordinary occasion, to save his first - born son's life:

Hated her - By the just judgment of God both upon Amnon and David, that so the sin might be made publick, and way for the succeeding tragedies.

No cause - For me to go. Greater thou the other - This she might truly say, because though the other was in itself a greater sin, yet this was an act of greater cruelty, and a greater calamity to her because it exposed her to publick infamy and contempt, and besides, it turned a private offence into a publick scandal, to the great dishonour of God and of his people, and especially of all the royal family.

Garment - Of embroidered work.

Put ashes - To signify her grief for some calamity which had befallen her, and what that was, concurring circumstances easily discovered. Head - In token of grief and shame, as if she were unable and ashamed to shew her face. Crying - To manifest her abhorrency of the fact, and that it was not done by her consent.

Been with thee - Behold, and imitate the modesty of scripture expressions. Brother - Wherefore thou must forgive and forgot the injury; therefore thy disgracing of him will be a blot to us all; therefore thou wilt not get right from David against him, because he is as near and dear to him as thou; therefore thy dishonour is the less, because thou wast not abused by any mean person, but by a king's son; therefore this evil must be borne, because it cannot be revenged: and thus he covers his design of taking vengeance upon him at the first opportunity. Regard not - So as to torment thyself. Desolate - Through shame and dejection of mind, giving her self up to solitude and retirement.

Wroth - With Amnon: whom yet he did not punish, at least so severely as he should either from the consciousness of his own guilt in the like kind; or, from that foolish indulgence which he often shewed to his children.

Spake - That is, he said nothing at all to him, about that business. He neither debated it with him, nor threatened him for it; but seemed willing to pass it by with brotherly kindness. If he had wholly forborne all discourse with him, it would have raised jealousies in Amnon and David.

Two years - This circumstance of time is noted, as an aggravation of Absalom's malice, which was so implacable: and as an act of policy, that both Amnon and David might more securely comply with his desires.

Let Amnon - For the king designed (as the following words shew) to keep him at home with him, as being his eldest son, and heir of his kingdom: otherwise Absalom would never have made particular mention of him; which now he was forced to do. Nor did this desire of Amnon's presence want specious pretences, as that seeing the king would not, he who was next to him might, honour him with his company; and that this might be a publick token of friendship between him and his brother, notwithstanding the former occasion of difference.

Pressed him - It is strange that his urgent desire of Amnon's company raised no suspicion in so wise a king; but God suffered him to be blinded that he might execute his judgments upon David, and bring upon Amnon the just punishment of his lewdness.

Merry - When he least suspects, and will be most unable to prevent the evil. I - I who am the king's son, and, when Amnon is gone, his heir: who therefore shall easily obtain pardon for you, and will liberally reward you.

Commanded - Now the threatened sword is drawn in David's house, which will not depart from it. His eldest son falls by it, thro' his own wickedness, and his father by his connivance is accessory to it.

Talmai - His mother's father, that he might have present protection and sustenance from him; and that by his mediation he might obtain his father's pardon.

Go forth - And could not he recalled, to visit him, or to send for him. What amazing weakness was this! At first he could not find in his heart, to do justice to the ravisher of his sister! And now he can almost find in his heart to receive into favour the murderer of his brother? How can we excuse David from the sin of Eli; who honoured his sons more than God?

AND it came to pass after this, that Absalom the son of David had a fair sister , whose name was Tamar: and Amnon the son of David loved her.

His Sister by Father and Mother: See 2 Sam. 3. 3.

2 And Amnon was so vexed, that he fell sick for his sister Tamar, for she was▪ a virgin , and Amnon thought it hard for him to do any thing to her.

The Passion of his Mind disturbed his Body, as is usual.

And therefore diligently kept, so as he could not get private Converse with her; and withal Modest, and abhorring any compliance with his Lustful desires, both from her Inclination and Interest.

Marginal references: Heb. it was marvellous, or [illegible: 1+ letters]idden in the eyes of Amnon

3 But Amnon had a friend whose name was Jonadab, the son of Shimeah , Davids brother: and Jonadab was a very ‡ subtil man.

Called also Shammah, 1 Sa[illegible: 1+ letters]. 16. 9.

Marginal references: Heb. Wise.

4 And he said unto him, Why art thou, being the kings son, lean [illegible: 1+ letters] from day to day ? wilt thou not tell me ? And Amnon said unto him, I love Tamar my brother Absaloms sister.

Heb. from morning to morning: for, whereas in the Day he had many Diversions, and Refreshments; in the Night he was pester'd with tormenting Thoughts and Pa[illegible: 1+ letters]sions; the Effects whereof appeared in his Countenance in the Morning.

Thy sure Friend and faithful Servant, who am ready to advise and assist thee.

Marginal references: Heb. thin.; ‡ Heb. morning by morning.

5 And Jonadab said unto him, Lay thee down on thy bed, and make thy felt sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand .

So he calls her, to prevent the suspition of any dishonest Design upon so near a Relation, whom neither Nature nor respect and affection would permit him to Vi[illegible: 1+ letters]iate.

Pretending, that his Stomack was so nice, that he could Fat nothing but what he saw dressed, and that by a Person whom he much affected.

7 Then David sent home to Tamar, saying, Go now to thy brother Amnons house, and dress him meat .

It is strange, that so wise and sagacious a Person, as David, did not see through so vain a pretence: but that must be ascribed partly to the Instincts of Nature, which generally preserve near Relations from such Monstrous Actions; and partly to God's Providence, which blinded David's Mind, that he might bring upon him the designed and threatned Judgments.

8 So Tamar went to her brother Amnons house, (and he was laid down ) and she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes.

Upon his Bed, or rather his Couch.

Marginal references: Or, Paste.

9 And she took a pan, and poured them out before him, but he refused to eat. And Amnon said, Have out all men from me: and they went out every man from him.

Out of the Frying-pan into the Dish.

10 And Amnon said unto Tamar, Bring the meat into the chamber ▪ that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.

An inner Chamber: either 1. That wherein he lay sick upon his Bed, where also Tamar made the Cakes in his sight, who then carried them out into the next Room, to bring them in again when he called for them. Or rather, 2. Another Chamber. Amnon lying upon his Couch in one Chamber where the Company were with him, where also she made the Cakes before him, first sendeth all out of that Room, and then riseth from his Couch, and, upon some pretence, goes into another secret Chamber, where he might have the better opportunity for his intended Wickedness.

12 And she answered him, Nay, my brother , do not force me : for † no such thing ought to be done in Israel ; do not thou this folly.

Whom Nature both teacheth to abhor such thoughts, and obligeth to defend me from such a Mischief with thy utmost hazard, if another should attempt it.

Thou shouldest abhor it, if I were willing; but to add Violence to thy Filthiness, is Abhominable.

Among God's People who are taught better things; who also will be infinitely Reproached for such a base Action.

Marginal references: Heb. humble me.; Lev. 18. 9.; ‡ Heb. it shall not so be done.

13 And I, whither shall I cause my shame to go ? And as for thee, thou shalt be as one of the fools in Israel : now therefore I pray thee, speak unto the king, for he will not withhold me from thee .

How can I either endure or avoid the shame and reproach of it?

i. e. Loathsom and contemptible to all the people, whereas now thou art in great Reputation, and Heir apparent of the Crown.

This the spake, either because she did not understand, or not remember that the Law of God prohibited such Marriages between a Brother and his half-Sister: or, because she thought her Royal Father could or would dispense with it, upon this extraordinary occasion, to save his first-born Sons life: or, that by this pretence she might free her self from her present and most urgent danger, knowing she should have opportunity enough to prevent other mischiefs.

15 ¶ Then Amnon hated her exceedingly , so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her: and Amnon said unto her, Arise, be gone.

Partly, because his Lust being now satisfied, his mind and conscience had a true and clear prospect, and deep sense of the Natural turpitude and baseness of the action, and of that shame, and contempt, and loss, and mischief, which was likely to follow it, and consequently an utter aversion from her who had been the instrument and occasion of his sin; and principally, by the just Judgment of God both upon Amnon and David, that so the sin might be made publick, and way made for the succeeding Tragedies: for otherwise it would probably produce Love and Kindness to her, as it did in another, Gen. 34. 2, 3. especially in him, whom both Nature, and Interest, and even Lust it self, obliged to allay her grief and shame, by all possible demonstrations of kindness.

Marginal references: Heb. with great hatred greatly.

16 And she said unto him, There is no cause : this evil in sending me away, is greater than the other that thou didst unto me: but he would not hearken unto her.

To wit, given thee by me.

This she might truly say, because though the other was in it self a greater sin, yet this was an act of greater inhumanity and barbarous cruelty, and a greater wrong and calamity to her (which she means by evil) because it exposed her to publick infamy and contempt, as if she had been an impudent Strumpet, and had either enticed him to the sin, or at least consented to it; and besides, it turned a private offence into a publick scandal, to the great dishonour of God and of his people Israel, and especially of the Royal Family, and was likely to cause direful passions, and breaches, and mischiefs among them.

18 And she had a garment of divers colours up on her: for with such robes were the kings daughters that were virgins, apparelled. Then his servant brought her out, and bolted the door after her.

Of Embroidered work. Compare Gen. 37. 3.

19 ¶ And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head , and went on, crying .

To signify her grief for some Calamity which had befallen her, and what that was, concurring circumstances did easily discover.

In token of grief and shame, as if the were unable and ashamed to shew her face. See I[illegible: 1+ letters]r. 2. 37.

To manifest her abhorrency of the Fact, and that it was not done by her consent.

20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee ? but hold now thy peace, my sister: he is thy brother , regard not this thing . So Tamar remained desolate in her brother Absaloms house.

i. e. Lien with thee. Behold, and imitate the modesty of Scripture-expressions.

Therefore thou must forgive and forget the injury; therefore thy disgracing of him will be a blot to us all: therefore thou wiltst not get right from David against him, because he is as near and dear to him as thou: therefore thy dishonour is the less, because thou wast not abused by any mean person, but by a Kings Son: therefore this Evil must be born, because it cannot be revenged. And thus he covers his design of taking vengeance upon him at the first opportunity.

So as to torment thy self.

Neglected and forsaken by others, none now seeking her in Marriage; and through shame and dejection of mind giving her self up to solitude and retirement.

Marginal references: Heb. not thine heart.; Heb. and was desolate.

21 ¶ But when king David heard of all these things, he was very wroth .

To wit, with Amnon: whom yet he did not punish, at least so severely as he should: either from the conscience of his own guilt in the like kind; or, from that foolish indulgence which he oft shewed to his Children: or, because the case was perplexed: for if he had been put to death for the Fact, by vertue of that Law, Deut. 22. 23, 24. she also, who was innocent, must have died with him, because she did not cry out: although indeed that Law did not reach the present case, Tamar not being betrothed to an Husband: and for the following Law concerning a Virgin not betrothed, that could have no place here: he could not force Amnon to Marry Tamar, because that Marriage had been incestuous.

22 And Absalom spake unto his brother Amnon neither good nor bad : for Absalom hated Amnon, because he had forced his sister Tamar.

i. e. He said nothing at all to him; to wit, about that business. It is a Synecdochical expression, used in like manner, Gen. 31. 24. He neither debated it with him, nor threatned him for it; but seemed willing to cover it, and pass it by with Brotherly kindness. For if he had wholly forborn all discourse and converse with him, it would have raised great jealousies in Amnon and David, and hindred him in his intended and desired revenge.

Or rather, but, or though, as the Hebrew Particle, Chi, commonly signifies: for the following Clause is not added as a reason of the former, but by way of exception or opposition. Though he outwardly expressed no dislike of the Fact, yet he inwardly hated him.

23 ¶ And it came to pass after two full years , that Absalom had sheep shearers in Baal-Hazor, which is besides Ephraim : and Absalom invited all the kings sons.

This circumstance of time is noted, partly, as an aggravation of Absalom's malice, which was so inveterate and implacable: and partly, as an act of Absalom's policy, that both Amnon and David might more securely comply with his desires, as being now free from all suspition of revenge.

According to the manner of those ancient times, when Princes did not give themselves up to sloth and luxury, but spent their time and pains in some honest imploiment.

Either, First, The City called Ephraim, or Ephrem, Ioh. 11. 54. Or, Secondly, The Tribe of Ephraim, towards or nigh unto which this place was scituate.

Marginal references: 1 Sam [illegible: 1 word].

24 And Absalom came to the king, and said, Behold now, thy servant hath sheep shearers, Let the king, I beseech thee, and his servants go with thy servant .

To the Feast, which was usual upon those occasions. See Gen. 38. 12. 1 Sam. 25. 7, 11.

25 And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him : howbeit he would not go, but blessed him .

Pretending great desire of his presence there, to prevent any jealousies, which otherwise he thought would arise in the Breast of a King so wise and experienced, and under the expectation of Gods dreadful judgments to be inflicted upon his Family.

Dismissed him with thanks for his kindness, and with his Fatherly blessing.

26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us . And the king said unto him, Why should he go with thee?

For the King designed (as the following words shew) to keep him at home with him, as being his eldest Son, and Heir of his Kingdom: otherwise Absalom would never have made particular mention of him; which now he was forced to do. Nor did this desire of Amnon's presence want specious pretences, as that seeing the King would not, he who was next to him might, honour him with his company; and that this might be a manifest and publick token of that Love and Friendship which was between him and his Brother, notwithstanding the former occasion of difference.

27 But Absalom pressed him, that he let Amnon and all the kings sons go with him .

It is strange that his urgent desire of Amnon's company raised no suspition in so wise a King; but God blinded his mind that he might execute his Judgments upon David, and bring upon Amnon the just punishment of his lewdness.

28 ¶ Now Absalom had commanded his servants, saying, Mark ye now when Amnons heart is merry with wine , and when I say unto you, Smite Amnon, then kill him, fear not: have not I commanded you ? be couragious, and be valiant.

When he least suspects, and will be most unable to prevent the evil.

I who am the Kings Son, and, when Amnon is gone, his Heir: who therefore shall easily obtain pardon for you, and will liberally reward you.

Marginal references: Or, will ye not, since I have commanded you?; Heb. sons of [illegible: 1 word].

29 And the servants of Absalom did unto Amnon as Absalom had commanded: then all the kings sons arose, and every man gat him up upon his mule , and fled.

Which were in use amongst the Israelites. See 1 King. 23. 33. For though they might not promote such mixed kinds of procreation, Levit. 19. 19. yet they might use Creatures so engendred.

Marginal references: Heb. rode.

30 ¶ And it came to pass, while they were in the way, that tidings came to David, saying, Absalom hath slain all the kings sons , and there is not one of them left.

Which was not improbable, when the Sword was once drawn among them, and one of them killed, which might provoke the rest to draw their Swords both to defend themselves, and to revenge their Brothers death, and thereby occasion the death of all. And God suffered this false report to be spread for David's greater terror and humiliation, that he who had formerly rejoyced in the tiding of Uriah's death, might now be tormented with the report of the death of all his Sons.

32 And Jonadab the son of Shimeah, Davids brother , answered and said, Let not my lord suppose that they have slain all the young men the kings sons: for Amnon only is dead: for by the appointment of Absalom this hath been determined, from the day that he forced his sister Tamar.

A man of great craft and subtilty, and one that had exact knowledge of Amnon's fact and of Absalom's temper.

Or, by the command, Heb. mouth, put for command, Num. 3. 16.

x It was resolved from that time in his Breast: but the word of command was not then given to others; for that would probably have hindred his design. But all this he seems to have spoken from a probable conjecture, rather than of certain knowledge, as appers by the sequel.

Marginal references: Heb. mouth.; Or, [illegible: 1 word].

34 But Absalom fled . And the young man that kept the watch lift up his eyes, and looked, and behold, there came much people by the way of the hill side behind him .

He who had undertaken to defend his Servants, flies for his own life.

Behind the watch-man: for it seems they did not come in the direct Road, where the watchman looked for them, but (for some reason or fancy they had) fetched a compass, and come that way which he least expected them.

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

His Mothers Father, 2 Sam. 2. 3. that he might have present protection and sustenance from him; and that by his mediation he might obtain his Fathers pardon and favour.

Marginal references: Or, Ammi [illegible: 1+ letters].

39 And the soul of king David longed to go forth unto Absalom : for he was comforted concerning Amnon, seeing he was dead.

To wit, to visit him, or to send for him. And thus this word, the Soul, is here understood, partly, from the Hebrew Verb, which being of the Feminine Gender, agrees not with David, but with David's Soul; and partly, by comparing this with other places, where the same Verb is used, and the Soul expressed, as Psal. 84. 3. and 119. 81. But as this supplement may seem too bold, so this version seems not so well to agree with that Phrase of going out to Absalom; for David neither desired nor intended to go out to Absalom, but that Absalom should come home to him. And these words may be, and are otherwise rendred, by the most ancient and remarkable Interpreters to this purpose, And King David made an end of going out (to wit, in an Hostile manner, as that Verb is oft used, Gen. 14. 18. 2 Sam. 11. 1.) against (for so the Hebrew Particle, El, is oft used, as Ior. 34. 7. Ezek. 13. 9, 20. Amos 7. 15.) Absalom: i e. having used some, though it is probable, but cold and remiss endeavours to pursue after Absalom, and to fetch him from his Grandfathers to receive condign punishment, he now gave over thoughts of it. Thus the same Verb, and that in the same conjugation, is used in the same manner, 1 King. 3. 1. he made an end of building. It is to be Objected, That the Hebrew Verb is of the Feminine Gender, and therefore doth not agree with King David, which is Masculine. It may be Answered, That Enallage of Genders is a most frequent Figure; and as the Masculine Gender is sometimes applied to Women when they do some manly and gallant Action, as Exod. 1. 21. So the Feminine Gender is sometimes used of Men when they shew an effeminate tenderness in their disposition; which is the case here, as some Learned Hebricians have noted.

Marginal references: 1 Sam. 24. 10.; Or, was consumed.

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).

Amnon’s Incest. - 2Sa 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 2Sa 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 (2Sa 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. 2Sa 13:1 and 2Sa 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 (2Sa 13:5). התהלּות: to make one’s self ill, here to become ill, in 2Sa 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.

2Sa 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 1Sa 16:9.

2Sa 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.

2Sa 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!”

2Sa 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.”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.

2Sa 13:14

Amnon would not listen to her, however, but overpowered her, forced her, and lay with her.

2Sa 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.

2Sa 13:23-24

Absalom’s Revenge and Flight. - 2Sa 13:23, 2Sa 13:24. Absalom postponed his revenge for two full years. He then “kept sheep-shearing,” which was celebrated as a joyous festival (see 1Sa 25:2, 1Sa 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 Asûr ((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 Asûr. The following statement, that “Absalom invited all the king’s sons” (sc., to the feast), somewhat anticipates the course of events: for, according to 2Sa 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.

2Sa 13:25

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 1Sa 25:14).

2Sa 13:26-27

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.

2Sa 13:28

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 2Sa 13:27, καὶ ἐποίησεν ἈβεσσαλὼϚ πότον κατὰ τὸν τοῦ βασιλέως, is nothing more than an explanatory gloss, formed according to 1Sa 25:36. The words “Have not I commanded you?” implied that Absalom would take the responsibility upon himself.

2Sa 13:29-30

The servants did as he commanded, whereupon the other king’s sons all fled upon their mules. - 2Sa 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.”

2Sa 13:31

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 Böttcher, as נצּב has frequently the idea of standing perfectly motionless (e.g., Num 22:23-24; Exo 5:20, etc.).

2Sa 13:32-33

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.

2Sa 13:34 “And Absalom fled.” This statement follows upon 2Sa 13:29. When the king’s sons fled upon their mules, Absalom also took to flight. 2Sa 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 Böttcher 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 (2Sa 13:37, 2Sa 13:38, “Absalom had fled”). The other alterations proposed by Thenius in the text of 2Sa 13:34, 2Sa 13:37, 2Sa 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 (2Sa 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 (2Sa 13:30-33). Then follows the statement that Absalom fled, also the account of the arrival of the king’s sons (2Sa 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 (2Sa 13:37, 2Sa 13:38), and finally a remark as to David’s feelings towards Absalom (2Sa 13:39).

Jonadab’s assertion, that Amnon only had been slain, was very speedily confirmed (2Sa 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.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 2Sa 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 (2Sa 13:35), “Behold, the king’s sons are coming: as thy servant said, so has it come to pass.”

2Sa 13:36

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.

2Sa 13:37-38 “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. (2Sa 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 (2Sa 3:3). The lxx thought it necessary expressly to indicate this by inserting εἰς γῆν Χαμαχάαδ (al. γῆν Μαχάδ).

2Sa 13:39 “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 (2Sa 14:24, 2Sa 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.

Amnon's Incest. (b. c. 1032.)

1 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her. 2 And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do any thing to her. 3 But Amnon had a friend, whose name was Jonadab, the son of Shimeah David's brother: and Jonadab was a very subtle man. 4 And he said unto him, Why art thou, being the king's son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom's sister. 5 And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand. 6 So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand. 7 Then David sent home to Tamar, saying, Go now to thy brother Amnon's house, and dress him meat. 8 So Tamar went to her brother Amnon's house; and he was laid down. And she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes. 9 And she took a pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him. 10 And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother. 11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister. 12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly. 13 And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee. 14 Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her. 15 Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone. 16 And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her. 17 Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her. 18 And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her. 19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying. 20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing. So Tamar remained desolate in her brother Absalom's house.

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, v. 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, v. 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, v. 3.

1. He took notice that Amnon looked ill, and, being a subtle man, concluded that he was love-sick (v. 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 (1 Kings xxi. 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, v. 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 xxxiii. 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, v. 6. Thus he lieth in wait secretly, as a lion in his den, to catch the poor, and to draw them into his net, Ps. x. 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. lxvi. 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, v. 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, v. 8, 9. Though she was a king's daughter, a great beauty (v. 1), and well dressed (v. 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, Prov. xxxi. 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 xxiv. 15. The meat is ready, but he cannot eat while he is looked at by those about him; they must all be turned out, v. 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, v. 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, v. 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. xviii. 9) under a severe penalty, Lev. xx. 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, v. 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 (v. 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, v. 17. Now, (1.) The innocent injured lady had reason to resent this as a great affront, and in some respects (as she says, v. 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, 2 Cor. vii. 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 Ezek. xxiii. 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, v. 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, v. 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.

The Plot Against Amnon. (b. c. 1032.)

21 But when king David heard of all these things, he was very wroth. 22 And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar. 23 And it came to pass after two full years, that Absalom had sheepshearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king's sons. 24 And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant. 25 And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him. 26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? 27 But Absalom pressed him, that he let Amnon and all the king's sons go with him. 28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant. 29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.

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, v. 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 LXX. 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, Eccl. viii. 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 (ch. iii. 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 (v. 22), and he that hateth his brother is a murderer already, and, like Cain, is of that wicked one, 1 John iii. 12, 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, James ii. 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. xix. 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 Prov. xxvi. 26. (3.) Which is harboured long. Two full years Absalom nursed this root of bitterness, v. 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. iv. 26, 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, v. 23. Attentive as Absalom was to his person (ch. xiv. 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 (v. 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, v. 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, v. 26, 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, v. 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, v. 28, 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 (ch. viii. 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.

Amnon's Death; Absalom's Flight. (b. c. 1032.)

30 And it came to pass, while they were in the way, that tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left. 31 Then the king arose, and tare his garments, and lay on the earth; and all his servants stood by with their clothes rent. 32 And Jonadab, the son of Shimeah David's brother, answered and said, Let not my lord suppose that they have slain all the young men the king's sons; for Amnon only is dead: for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar. 33 Now therefore let not my lord the king take the thing to his heart, to think that all the king's sons are dead: for Amnon only is dead. 34 But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill side behind him. 35 And Jonadab said unto the king, Behold, the king's sons come: as thy servant said, so it is. 36 And it came to pass, as soon as he had made an end of speaking, that, behold, the king's sons came, and lifted up their voice and wept: and the king also and all his servants wept very sore. 37 But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every day. 38 So Absalom fled, and went to Geshur, and was there three years. 39 And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.

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, v. 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, v. 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 (v. 32, 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 Prov. xxiv. 11, 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 (v. 34, 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, v. 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 (v. 37), and there he was protected three years (v. 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 (v. 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, v. 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.