Text -- 2 Samuel 13:22 (NET)

13:22 But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 13:22

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.

TSK: 2Sa 13:22

spake : Lev 19:17, Lev 19:18; Pro 25:9; Mat 18:15

neither good : Gen 24:50, Gen 31:24, Gen 31:29

hated : Lev 19:17, Lev 19:18; Pro 10:18, Pro 26:24, Pro 27:4-6; Ecc 7:9; Eph 4:26, Eph 4:31; 1Jo 3:15

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Sa 13:22

Absalom spake unto his brother Amnon neither good nor bad, 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 threatened him for it; but seemed willing to cover it, and pass it by with brotherly kindness. For if he had wholly forborne all discourse and converse with him, it would have raised great jealousies in Amnon and David, and hindered him in his intended and desired revenge.

For Absalom hated Amnon or rather, but , or though Absalom , 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.

Gill: 2Sa 13:22

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.

Commentary -- Verse Range Notes

TSK Synopsis: 2Sa 13:1-39

1 Amnon loving Tamar, by Jonadab's counsel feigning himself sick, ravishes her.

15 He hates her, and shamefully turns her away.

19 Absalom entertains her, and conceals his purpose.

23 At a sheep-shearing among all the king's sons, he kills Amnon.

31 David grieving at the news, is comforted by Jonadab.

37 Absalom flies to Talmai at Geshur.

MHCC: 2Sa 13:21-29

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.

Matthew Henry: 2Sa 13:21-29

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, 2Sa 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 (2Sa 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 (2Sa 13:22), and he that hateth his brother is a murderer already, and, like Cain, is of that wicked one, 1Jo 3:12, 1Jo 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, 2Sa 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, 2Sa 13:23. Attentive as Absalom was to his person (2Sa 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 (2Sa 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, 2Sa 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, 2Sa 13:26, 2Sa 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, 2Sa 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, 2Sa 13:28, 2Sa 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 (2Sa 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.

Keil-Delitzsch: 2Sa 13:1-22

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 13:4-5

"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 2Sa 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.

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."

(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.

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 13:16

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.

2Sa 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.

2Sa 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 meïl 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.

2Sa 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.

2Sa 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.

2Sa 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.

Constable: 2Sa 9:1--20:26

VI. DAVID'S TROUBLES chs. 9--20

Chapters 9-20 contrast with chapters 2-8 in that this later section is negative whereas the earlier one was positive. It records failure; the former records success. Compare the similar narrative of Saul's triumphs (1 Sam. 7-12) and his troubles (1 Sam. 13-31).

"The crumbling of the empire in these chapters is far from anticlimactic. It is an outworking of the fertility principle which the author has been presenting throughout the entire book. Even David, the successful king, is not above this principle. When he disobeyed the covenant he was judged, and since he was the king the whole nation was judged with him. Sexual sin (related to the fertility motif) was the cause of David's downfall, and his fall was followed by sexual sins in his family."¹⁴⁹

David got into trouble when he stopped being humble before God and became arrogant. He was not as bad as Eli and his sons or Saul in this respect. Had he been, God would have cut him off too instead of giving him the Davidic Covenant. Chapters 9-20 show the effects of being arrogant before God.

Scholars frequently refer to chapters 9-20 along with 1 Kings 1 and 2 as "the succession narrative."¹⁵⁰ The reason for this is that the passage deals with matters that lead up to Solomon's succession of David as Israel's king.¹⁵¹ Other scholars prefer to call this unit "court history" since it deals with a broader range of subjects than just Solomon's succession to the throne.¹⁵²

"Virtually all scholars agree that this is one of the finest examples of history writing from the ancient Near Eastern world. It is at the same time a masterpiece of biography and storytelling what with its ingenious interweaving of plots and subplots, its brilliant character sketches, and its attention to artistic touches such as climax and denouement."¹⁵³

Chapters 9-20 begin with information about the survivors in Saul's family (ch. 9) as does the next major section of the book, chapters 21-24 (21:1-14).

Constable: 2Sa 13:1--20:26

C. David's Rejection and Return chs. 13-20

This is the longest literary section in the Court History of David (chs. 9-20). It records Absalom's antagonism to David that resulted in the king having to flee Jerusalem, but it ends with David's defeat of his enemy and his return to reign. There are obvious parallels with the experience of Jesus Christ.

"If the integrity of chapters 13-20 as a literary unit of the highest order is beyond question (cf. Conroy, p. 1), it is equally clear that the section contains two readily distinguishable subsections: chapters 13-14, which may be characterized as exhibiting for the most part a desire/fulfillment of desire' pattern, and chapters 15-20, which prefer a departure/return' pattern . . ."²¹¹

Constable: 2Sa 13:1--14:33

1. Events leading up to Absalom's rebellion chs. 13-14

David's disobedience to the Mosaic Covenant resulted in a cutting back of his personal blessing and of his effectiveness as an instrument of blessing to Israel. These chapters record this restriction of blessing even though blessing characterized the total course of David's life more than judgment.

These chapters record "family tragedies."²¹² Bathsheba's first-born child by David died, and three other of David's sons did as well because of his sin. Chapter 13 records the death of his first-born. The chapter is chiastic in design focusing on Amnon's rape of Tamar and his change of heart from love (lust) to hate.²¹³

Constable: 2Sa 13:1-22

Amnon's rape of Tamar 13:1-22

Maacah bore Absalom while David was reigning in Hebron (3:3). He was David's third-born. Amnon, his first-born, was also born in Hebron but by Ahinoam (3:2). Both sons may have been in their late teens or early twenties at this time. Tamar (lit. "Palm Tree," cf. Song of Sol. 7:7-8) was evidently born in Jerusalem (1 Chron. 3:4-9) so she would have been younger than both of these two brothers. The event described in this chapter probably occurred about 987 B.C.²¹⁴

The story that unfolds is a case of frustrated teenage lust. Evidently Amnon had no desire to marry Tamar, which he probably could have done with David's consent (cf. Gen. 20:12).²¹⁵ The grisly episode is very contemporary and requires little clarification.

"The dialogue in the story of Amnon and Tamar . . . looks like a conscious allusion to the technique used in the episode of Joseph and Potiphar's wife. Amnon addresses to his half-sister exactly the same words with which Potiphar's wife accosts Joseph--["Come to bed with me!" (Gen. 39:7)]--adding to them only one word, the thematically loaded sister' (2 Sam. 13:11). She responds with an elaborate protestation, like Joseph before her."²¹⁶

David had violated God's will by "sleeping" (Heb. skb m) with Bathsheba, possibly with her consent. Amnon, however, violated God's will by "laying" (Heb. skb t) Tamar, forcing her against her will (v. 14; cf. 11:4).²¹⁷

Jonadab may have been trying to secure his own political future with Absalom (vv. 3-5, 32-35).²¹⁸

Quite clearly Amnon's attraction to Tamar was only selfish infatuation. When he had satisfied himself, he hated her and wanted no more contact with her (v. 15). Contrast Amnon's attitude toward Tamar after the rape with that of pagan Shechem toward Dinah in a similar incident (Gen. 34:2-3). Amnon hated Tamar, but Shechem loved Dinah. Likewise David continued to love Bathsheba after their affair.

Absalom consoled Tamar with a view to taking vengeance for her and gaining his own advantage. He probably saw in this incident an opportunity to bring Amnon down and advance himself as a candidate for the throne. The writer did not mention Chileab, David's second-born son (3:3), in the Court History. Perhaps he had already died. Tamar remained "desolate" (v. 20), a term in Hebrew that means unmarried and childless, which was a living death for a Jewish woman (cf. 20:3).²¹⁹

David may have taken no action against Amnon because he was the crown prince. Perhaps, too, he realized that people would regard him as a hypocrite for punishing Amnon since he himself had been guilty of a similar crime. Nevertheless Amnon deserved to die (Lev. 20:17).

"The results of David's sin with Bathsheba became evident in his relations with his sons, for how can a father discipline his children when he knows that he has done worse than they? When David's son Amnon rapes Tamar . . . David is very angry (II Sam. 13:21), and yet David takes no action, for he, too, has committed his own sexual offense. The upshot is that Tamar's brother, Absalom, murders Amnon (II Sam. 13:29), but David again does nothing, for he, too, has a murder on his head."²²⁰

"David is as clearly unable to control his sons' passions as he is his own."²²¹

"If David had exerted himself as the situation required, he might have prevented that initial estrangement between himself and Absalom which was finally to plunge the nation into civil strife."²²²

Guzik: 2Sa 13:1-39

2 Samuel 13 - Amnon, Tamar, and Absalom

A. Amnon and Tamar.

1. (1-2) Amnon's infatuation with Tamar.

After this Absalom the son of David had a lovely sister, whose name was Tamar; and Amnon the son of David loved her. Amnon was so distressed over his sister Tamar that he became sick; for she was a virgin. And it was improper for Amnon to do anything to her.

a. Absalom the son of David had a lovely sister, whose name was Tamar: This brother and sister were the children of David through David's wife named Maacah, who was the daughter of Talmai, king of Geshur (2 Samuel 3:3).

b. Amnon the son of David: Amnon was David's first born son, born from his wife Ahinoam the Jezreelitess (2 Samuel 3:2). Being the first born, Amnon was the crown prince - first in line for the throne of Israel.

c. Amnon the son of David loved her: Amnon longed for Tamar so much that he became lovesick. It was even more difficult for him because she was a virgin - meaning that she was available for marriage, but not to Amnon because marriage between half-brother and sister was forbidden.

i. The name Tamar means "Palm Tree," signifying fruitfulness. The name Absalom means "His Father's Peace." The name Amnon means "Faithful, Stable." "None of them answered their names." (Trapp)

2. (3-5) Jonadab's evil advice.

But Amnon had a friend whose name was Jonadab the son of Shimeah, David's brother. Now Jonadab was a very crafty man. And he said to him, "Why are you, the king's son, becoming thinner day after day? Will you not tell me?" Amnon said to him, "I love Tamar, my brother Absalom's sister." So Jonadab said to him, "Lie down on your bed and pretend to be ill. And when your father comes to see you, say to him, 'Please let my sister Tamar come and give me food, and prepare the food in my sight, that I may see it and eat it from her hand.'"

a. Jonadab was a very crafty man: Indeed he was. His wicked advice to Amnon begins a disastrous chain of events. Jonadab was a cousin to Amnon, being the son of David's brother (2 Samuel 13:32).

i. "A friend no friend; a carnal friend, a spiritual enemy, who advised, for the recovery of the body, the ruin of his soul." (Trapp)

b. I love Tamar: As later events will show, he did not love Tamar at all. Amnon lusted after Tamar and called it love. He certainly is not the last person to do this, and lust often presents itself as love.

c. My brother Absalom's sister: If Absalom is my brother than clearly Tamar is my sister. In his lust, Amnon cannot allow himself to call Tamar his sister - instead, she is Absalom's sister. The power of lust is strong enough to twist the way we see reality.

d. Lie down on your bed and pretend to be ill: Jonadab advised Amnon to deceitfully arrange a private meeting with Tamar. He doesn't need to say, "And then force yourself on Tamar" because in their shared wickedness, Jonadab and Amnon think the same wicked thoughts.

3. (6-10) Amnon pretends illness in order to be alone with Tamar.

Then Amnon lay down and pretended to be ill; and when the king came to see him, Amnon said to the king, "Please let Tamar my sister come and make a couple of cakes for me in my sight, that I may eat from her hand." And David sent home to Tamar, saying, "Now go to your brother Amnon's house, and prepare food for him." So Tamar went to her brother Amnon's house; and he was lying down. Then she took flour and kneaded it, made cakes in his sight, and baked the cakes. And she took the pan and placed them out before him, but he refused to eat. Then Amnon said, "Have everyone go out from me." And they all went out from him. Then Amnon said to Tamar, "Bring the food into the bedroom, that I may eat from your hand." And Tamar took the cakes which she had made, and brought them to Amnon her brother in the bedroom.

a. Please let Tamar my sister come and make a couple of cakes for me: Amnon's behavior is clearly childish, and David indulged it. Amnon acted like a baby. It is childish to refuse food unless it is served the way we want it.

i. From this and other passages, it appears that David was generally indulgent towards his children. This may be because he felt guilty that having so many wives, children, and responsibilities of state, that he didn't take the time to be a true father for his children. He dealt with the guilt by being soft and indulgent with his children.

ii. Amnon took Jonadab's wicked advice quickly and completely. It's too bad that men don't often respond to godly advice the same way.

b. And David sent home to Tamar: This is what Amnon wanted. If he is alone with Tamar because David commanded it, then it gives part of the responsibility to David.

c. But he refused to eat: Amnon shows that all he told David was a lie. He continues the deception so he can force himself upon Tamar in the bedroom.

4. (11-14) Amnon rapes Tamar.

Now when she had brought them to him to eat, he took hold of her and said to her, "Come, lie with me, my sister." And she answered him, "No, my brother, do not force me, for no such thing should be done in Israel. Do not do this disgraceful thing! And I, where could I take my shame? And as for you, you would be like one of the fools in Israel. Now therefore, please speak to the king; for he will not withhold me from you." However, he would not heed her voice; and being stronger than she, he forced her and lay with her.

a. Come, lie with me, my sister: Amnon's evil naturally reveals itself. Here he admits his incestuous desire as he makes the wicked suggestion to Tamar. Amnon seems to be a spoiled prince who always took what he wanted.

b. Do not do this disgraceful thing! Tamar could easily see how evil and disgraceful this was. Amnon could not see what was so plainly evident because he was blinded by lust.

c. Where could I take my shame? And as for you, you would be like one of the fools in Israel: Tamar wisely asks Amnon to consider the result of his desire, both for her and for him. It would shame Tamar and reveal Amonon as one of the fools. Blinded by lust, Amnon won't see the inevitable result of his desire.

i. "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." (Clarke)

d. Please speak to the king; for he will not withhold me from you: The Law of Moses commanded against any marriage between a half-brother and sister (Leviticus 18:11). Tamar probably said this simply as a ploy to get away from Amnon.

e. He forced her and lay with her: This was nothing but rape. Tamar did whatever she could to avoid this and all the blame clearly lays on Amnon.

5. (15) Amnon rejects Tamar.

Then Amnon hated her exceedingly, so that the hatred with which he hated her was greater than the love with which he had loved her. And Amnon said to her, "Arise, be gone!"

a. Amnon hated her exceedingly: This reveals Amnon's attraction for Tamar for what it was - lust, not love. Amnon was attracted to Tamar for what he could get from her, not out of concern for her. In many lustful relationships there is a combination of both love and lust but in Amnon's attraction there was only lust.

i. In this single-minded lust, Amnon only built upon the example of his father David. David was never this dominated by lust, but he was pointed in the same direction. David's multiple wives (2 Samuel 3:2-5) and adultery with Bathsheba (2 Samuel 11:2-4) displayed this same direction.

ii. This is often how the iniquity of the fathers is carried on by the children to the third and fourth generations (Exodus 20:5). A child will often model a parent's sinful behavior, and go further in the direction of sin the parent is pointed towards.

b. The hatred with which he hated her was greater than the love with which he had loved her: Amnon had no real love for Tamar, only lust and so he immediately felt guilty over his sin. Tamar was simply a reminder of his foolish sin. He wanted every reminder of his sin to be put far away.

i. "Let me give a friendly, fatherly, tip unto all of you young girls, who may be in the position of Tamar, in that you have some fellow who is really pressing hard to have sex with you. He is the soul of kindness. He is very attentive. He calls all the time. He opens the door for you. He brings you flowers, but he's pushing hard for a sexual relationship. Don't give in. If you really love him, make him wait until you're married. If he really loves you, he will. Over, and over, time and again, the fellow will press and press until he has taken you to bed, and that's the last you see or hear from him. You're no longer a challenge. He's conquered, and he's off for new conquests. If you really love him and want him, make him wait. If you really love God, and love yourself, make him wait." (Smith)

6. (16-18) Amnon casts Tamar out of his presence.

So she said to him, "No, indeed! This evil of sending me away is worse than the other that you did to me." But he would not listen to her. Then he called his servant who attended him, and said, "Here! Put this woman out, away from me, and bolt the door behind her." Now she had on a robe of many colors, for the king's virgin daughters wore such apparel. And his servant put her out and bolted the door behind her.

a. This evil of sending me away is worse than the other that you did to me: What Amnon did to Tamar was wrong, but he could still somewhat redeem the situation by either marrying her or paying her bride-price in accordance with Exodus 22:16-17 and Deuteronomy 22:28-29. The payment was meant to compensate for the fact that Tamar was now less likely to be married, no longer being a virgin.

b. A robe of many colors: The idea behind the Hebrew phrase is that it was a robe extending all the way down to the wrists and ankles, as opposed to a shorter one. It was a garment of privilege and status, showing the person did not have to work much.

c. Put this woman out . . . bolt the door behind her: Tamar deserved better treatment as an Israelite. Tamar deserved better treatment as a relative. Tamar deserved better treatment as a sister. Tamar deserved better treatment as a princess. Despite all this, Amnon spitefully treats Tamar as this woman.

7. (19-20) Tamar mourns, Absalom comforts her.

Then Tamar put ashes on her head, and tore her robe of many colors that was on her, and laid her hand on her head and went away crying bitterly. And Absalom her brother said to her, "Has Amnon your brother been with you? But now hold your peace, my sister. He is your brother; do not take this thing to heart." So Tamar remained desolate in her brother Absalom's house.

a. Tamar put ashes on her head, and tore her robe: Tamar correctly treated this as a calamity and did not hide the truth that a terrible crime was committed against her. She did not give place to shame voice saying, "This was somehow your fault."

b. Has Amnon your brother been with you? Amnon probably thought he had concealed his crime. Nevertheless it was so obvious to Absalom that he immediately knew that Amnon was responsible.

i. Part of the blindness of lust leads the lustful man or woman to believe that their actions are not obviously apparent to others. Amnon was deceived by this.

ii. Tamar didn't go to her father David because she knew he tended to be indulgent to his sons, and excuse all kinds of evil in them.

8. (21-22) David's anger and inaction.

But when King David heard of all these things, he was very angry. And Absalom spoke to his brother Amnon neither good nor bad. For Absalom hated Amnon, because he had forced his sister Tamar.

a. When King David heard of all these things, he was very angry: David was right to be angry but he didn't do anything to either protect Tamar or to correct Amnon. It may be that David was conscious of his own guilt in a similar matter and therefore felt the lack of moral authority to discipline his own son.

i. If this was the case, it was a grave miscalculation on David's part. He could have said to Amnon, "I know the evil that results we don't restrain our lusts and affections. This is something you must address and conquer in God's strength." "Why did he not reprove him at least very sharply for this foul fact?" (Trapp)

ii. "They say a man never hears his own voice till it comes back to him from the phonograph. Certainly a man never sees the worst of himself until it reappears in his child." (Meyer)

b. Absalom spoke to his brother Amnon neither good nor bad: Absalom played it cool. His devious nature set the stage for future revenge. "Nothing is more unsafe to be trusted, than the fair looks of a festered heart." (Trapp)

B. Absalom murders Amnon.

1. (23-27) Absalom invites all the king's sons to a feast.

And it came to pass, after two full years, that Absalom had sheepshearers in Baal Hazor, which is near Ephraim; so Absalom invited all the king's sons. Then Absalom came to the king and said, "Kindly note, your servant has sheepshearers; please, let the king and his servants go with your servant." But the king said to Absalom, "No, my son, let us not all go now, lest we be a burden to you." Then he urged him, but he would not go; and he blessed him. Then Absalom said, "If not, please let my brother Amnon go with us." And the king said to him, "Why should he go with you?" But Absalom urged him; so he let Amnon and all the king's sons go with him.

a. After two full years: Two years have went by but Absalom did not stop plotting revenge Amnon's sin against Tamar.

b. Absalom had sheepshearers in Baal Hazor: Sheep shearing was a festive time, and it was natural that Absalom would have a great feast and invite Amnon and all the king's sons.

c. So he let Amnon and all the king's sons go with him: Absalom shows some of the same cunning we saw in Amnon. He asked David to allow Amnon and all the king's sons to come to the feast. This made David partly responsible for their meeting, just as Amnon got David to allow Tamar to visit him with food.

2. (28-29) Absalom kills Amnon.

Now Absalom had commanded his servants, saying, "Watch now, when Amnon's heart is merry with wine, and when I say to you, 'Strike Amnon!' then kill him. Do not be afraid. Have I not commanded you? Be courageous and valiant." So the servants of Absalom did to Amnon as Absalom had commanded. Then all the king's sons arose, and each one got on his mule and fled.

a. When Amnon's heart is merry with wine: As a cunning killer, Absalom waited until Amnon was relaxed and vulnerable. Amnon probably came to the feast nervous about being with Absalom, but after a few cups of wine he was relaxed. At that moment, Absalom gave the order to "Strike Amnon!" and they murdered him.

b. So the servants of Absalom did to Amnon as Absalom had commanded: God promised David that the sword shall never depart from your house (2 Samuel 12:10) in judgment of David's sin. This is definitely a partial fulfillment of this promise.

i. "As David had committed adultery, made Uriah drunk, and then murdered him: so Amnon committeth incest, is made drunk, and [is] then murdered." (Trapp)

3. (30-36) David learns of the murder of Amnon.

And it came to pass, while they were on the way, that news came to David, saying, "Absalom has killed all the king's sons, and not one of them is left!" So the king arose and tore his garments and lay on the ground, and all his servants stood by with their clothes torn. Then Jonadab the son of Shimeah, David's brother, answered and said, "Let not my lord suppose they have killed all the young men, the king's sons, for only Amnon is dead. For by the command of Absalom this has been determined from the day that he forced his sister Tamar. 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 only Amnon is dead." Then Absalom fled. And the young man who was keeping watch lifted his eyes and looked, and there, many people were coming from the road on the hillside behind him. And Jonadab said to the king, "Look, the king's sons are coming; as your servant said, so it is." So it was, as soon as he had finished speaking, that the king's sons indeed came, and they lifted up their voice and wept. Also the king and all his servants wept very bitterly.

a. Absalom has killed all the king's sons, and not one of them is left: It is significant that David did not react to this news with disbelief. He sensed that Absalom was capable of such evil. David reacted with mourning instead of disbelief.

b. Let not my lord suppose they have killed all the young men: Jonadab brings the "good" news to David that only Amnon is dead, and dead because he forced his sister Tamar. Jonadab probably hoped to gain favor with David by bringing this more favorable news, but God knew that Jonadab set the whole course of events in motion with his wicked advice to Amnon (2 Samuel 13:3-5).

c. The king and all his servants wept very bitterly: David is rightly grieved at learning of the death of his eldest son, the Crown Prince Amnon. Yet David lack of correction against Amnon contributed to this murder. If David had administered Biblical correction according to Exodus 22:16-17 and Deuteronomy 22:28-29, Absalom would not have felt as free to administer his own brutal correction.

i. "Absalom's fratricide would never have taken place if David had taken instant measures to punish Amnon." (Meyer)

4. (37-39) Absalom flees to Geshur.

But Absalom fled and went to Talmai the son of Ammihud, king of Geshur. And David mourned for his son every day. So Absalom fled and went to Geshur, and was there three years. And King David longed to go to Absalom. For he had been comforted concerning Amnon, because he was dead.

a. Absalom fled and went to Talmai the son of Ammihud, king of Geshur: Absalom did not go to a city of refuge because he was guilty, and the cities of refuge were only meant to protect the innocent.

b. Absalom fled and went to Geshur: This made sense for Absalom because his mother's father was the king of Geshur (2 Samuel 3:3.

c. King David longed to go to Absalom: After three years, the sting of Amnon's murder was not as sharp. David simply longed to be reconciled to Absalom again - without correcting his son for his evil. David indulgence towards Amnon is repeated towards Absalom and he will meet a similar end.

© 2002 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 2 Samuel (Outline)

• AN AMALEKITE BRINGS TIDINGS OF SAUL'S DEATH. (2Sa. 1:1-16)
• DAVID LAMENTS SAUL AND JONATHAN. (2Sa 1:17-27)
• DAVID, BY GOD'S DIRECTION, GOES UP TO HEBRON, AND IS MADE KING OVER JUDAH. (2Sa 2:1-7)
• SIX SONS BORN TO DAVID. (2Sa 3:1-5)
• ABNER REVOLTS TO DAVID. (2Sa 3:6-12)
• JOAB KILLS ABNER. (2Sa 3:22-30)
• BAANAH AND RECHAB SLAY ISH-BOSHETH, AND BRING HIS HEAD TO HEBRON. (2Sa 4:1-2)
• DAVID CAUSES THEM TO BE PUT TO DEATH. (2Sa 4:10-12)
• THE TRIBES ANOINT DAVID KING OVER ISRAEL. (2Sa 5:1-5)
• HE TAKES ZION FROM THE JEBUSITES. (2Sa 5:6-12)
• ELEVEN SONS BORN TO HIM. (2Sa 5:13-16)
• HE SMITES THE PHILISTINES. (2Sa 5:17-25)
• DAVID FETCHES THE ARK FROM KIRJATH-JEARIM ON A NEW CART. (2Sa 6:1-5)
• UZZAH SMITTEN. (2Sa 6:6-11)
• DAVID AFTERWARDS BRINGS THE ARK TO ZION. (2Sa 6:12-19)
• MICHAL'S BARRENNESS. (2Sa 6:20-23)
• NATHAN APPROVES THE PURPOSE OF DAVID TO BUILD GOD A HOUSE. (2Sa 7:1-3)
• DAVID'S PRAYER AND THANKSGIVING. (2Sa 7:18-29)
• DAVID SUBDUES THE PHILISTINES, AND MAKES THE MOABITES TRIBUTARY. (2Sa 8:1-2)
• HE SMITES HADADEZER AND THE SYRIANS. (2Sa 8:3-14)
• HIS REIGN. (2Sa 8:15-18)
• DAVID SENDS FOR MEPHIBOSHETH. (2Sa 9:1-12)
• DAVID'S MESSENGERS, SENT TO COMFORT HANUN, ARE DISGRACEFULLY TREATED. (2Sa 10:1-5)
• THE AMMONITES OVERCOME. (2Sa 10:6-14)
• THE SYRIANS DEFEATED. (2Sa 10:15-19)
• JOAB BESIEGES RABBAH. (2Sa 11:1)
• DAVID COMMITS ADULTERY WITH BATH-SHEBA. (2Sa 11:2-12)
• URIAH SLAIN. (2Sa 11:14-27)
• NATHAN'S PARABLE. (2Sa 12:1-6)
• HE APPLIES IT TO DAVID, WHO CONFESSES HIS SIN, AND IS PARDONED. (2Sa 12:7-23)
• SOLOMON IS BORN. (2Sa 12:24-25)
• RABBAH IS TAKEN. (2Sa 12:26-31)
• AMNON LOVES TAMAR. (2Sa 13:1-5)
• HE DEFILES HER. (2Sa. 13:6-27)
• AMNON IS SLAIN. (2Sa 13:28-36)
• ABSALOM FLEES TO TALMAI. (2Sa 13:37-39)
• JOAB BRINGS ABSALOM TO JERUSALEM. (2Sa 14:22-33)
• ABSALOM STEALS THE HEARTS OF ISRAEL. (2Sa 15:1-9)
• HE FORMS A CONSPIRACY. (2Sa 15:10-12)
• DAVID FLEES FROM JERUSALEM. (2Sa. 15:13-37)
• ZIBA, BY FALSE SUGGESTIONS, CLAIMS HIS MASTER'S INHERITANCE. (2Sa 16:1-4)
• SHIMEI CURSES DAVID. (2Sa 16:5-19)
• AHITHOPHEL'S COUNSEL. (2Sa 16:20-23)
• SECRET INTELLIGENCE SENT TO DAVID. (2Sa 17:15-22)
• AHITHOPHEL HANGS HIMSELF. (2Sa 17:23-29)
• DAVID REVIEWING THE ARMIES. (2Sa 18:1-4)
• GIVES THEM CHARGE OF ABSALOM. (2Sa 18:5-13)
• HE IS SLAIN BY JOAB. (2Sa. 18:14-32)
• JOAB CAUSES THE KING TO CEASE MOURNING. (2Sa 19:1-8)
• THE ISRAELITES BRING THE KING BACK. (2Sa. 19:9-43)
• SHEBA MAKES A PARTY IN ISRAEL. (2Sa 20:1-9)
• AMASA IS SLAIN. (2Sa 20:10-13)
• JOAB PURSUES SHEBA UNTO ABEL. (2Sa 20:14-15)
• A WISE WOMAN SAVES THE CITY BY SHEBA'S HEAD. (2Sa 20:16-22)
• DAVID'S GREAT OFFICERS. (2Sa 20:23-26)
• THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Sa 21:1-9)
• RIZPAH'S KINDNESS UNTO THE DEAD. (2Sa 21:10-11)
• DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Sa 21:12-22)
• DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Sa 23:1-7)
• A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
• DAVID NUMBERS THE PEOPLE. (2Sa 24:1-9)
• HE, HAVING THREE PLAGUES PROPOUNDED BY GAD, REPENTS, AND CHOOSES THREE DAYS' PESTILENCE. (2Sa 24:10-14)
• HIS INTERCESSION TO GOD; THE PLAGUE CEASES. (2Sa 24:15-25)

TSK: 2 Samuel 13 (Chapter Introduction)

Overview

2Sa 13:1, Amnon loving Tamar, by Jonadab’s counsel feigning himself sick, ravishes her; 2Sa 13:15, He hates her, and shamefully turns her away; 2Sa 13:19, Absalom entertains her, and conceals his purpose; 2Sa 13:23, At a sheep-shearing among all the king’s sons, he kills Amnon; 2Sa 13:31, David grieving at the news, is comforted by Jonadab; 2Sa 13:37, Absalom flies to Talmai at Geshur.

Poole: 2 Samuel 13 (Chapter Introduction)

SAMUEL CHAPTER 13

Ammon loveth his sister Tamar; ravisheth her; then hateth and driveth her away, 2Sa 13:1-19 . Absalom entertaineth and revengeth her with Amnon’ s death, 2Sa 13:20-29 . David is grieved: Absalom fleeth to Geshur, 2Sa 13:30-39 .

MHCC: 2 Samuel (Book Introduction)

This book is the history of the reign of king David. It relates his victories, the growth of the prosperity of Israel, and his reformation of the state of religion. With these events are recorded the grievous sins he committed, and the family as well as public troubles with which he was punished. We here meet with many things worthy of imitation, and many that are written for our warning. The history of king David is given in Scripture with much faithfulness, and from it he appears, to those who fairly balance his many virtues and excellent qualities against his faults, to have been a great and good man.

MHCC: 2 Samuel 13 (Chapter Introduction)

(v. 1-20) Ammon's violence to his sister.

(2Sa 13:21-29) Absalom murders his brother Ammon.

(2Sa 13:30-39) David's grief, Absalom flees to Geshur.

Matthew Henry: 2 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Samuel

This book is the history of the reign of king David. We had in the foregoing book an account of his designation to the government, and his struggles with Saul, which ended at length in the death of his persecutor. This book begins with his accession to the throne, and is entirely taken up with the affairs of the government during the forty years he reigned, and therefore is entitled by the Septuagint. The Third Book of the Kings. It gives us an account of David's triumphs and his troubles. I. His triumphs over the house of Saul (ch. 1-4), over the Jebusites and Philistines (ch. 5), at the bringing up of the ark (ch. 6 and 7), over the neighbouring nations that opposed him (ch. 8-10); and so far the history is agreeable to what we might expect from David's character and the choice made of him. But his cloud has a dark side. II. We have his troubles, the causes of them, his sin in the matter of Uriah (ch. 11 and 12), the troubles themselves from the sin of Amnon (ch. 13), the rebellion of Absalom (ch. 14-19) and of Sheba (ch. 20), and the plague in Israel for his numbering the people (ch. 24), besides the famine of the Gibeonites (ch. 21). His son we have (ch. 22), and his words and worthies (ch. 23). Many things in his history are very instructive; but for the hero who is the subject of it, though in many instances he appears here very great, and very good, and very much the favourite of heaven, yet it must be confessed that his honour shines brighter in his Psalms than in his Annals.

Matthew Henry: 2 Samuel 13 (Chapter 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," (2Sa 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.

Constable: 2 Samuel (Book Introduction)

Introduction

Second Samuel continues the history begun in 1 Samuel. Please see my comments regarding 2 Samuel's title, date, authorship, and scope in the introductory section of the 1 Samuel notes.

Message¹

First Samuel records David's preparation. Second Samuel records his service namely his reign. In our study of 1 Samuel I mentioned three aspects of his preparation: as shepherd, as courtier, and as "outlaw." In 2 Samuel we see those aspects of his preparation put to work. He became the shepherd of his people, the center of his court, and the strong ruler of his nation. He fulfilled the office of king successfully under God's leadership.

The message of 2 Samuel is that man's attitude toward God creates an opportunity for God, and God's attitude toward man creates an opportunity for man.

First, man's attitude toward God creates an opportunity for God.

We find this principle stated in 22:26-28. Compare Hannah's prayer of praise in 1 Sam. 2:1-10. God is to each person what that person is to God.

We find the principle illustrated in David's attitudes toward God. David had four convictions about God. We see these in his thanksgiving psalm in chapter 22, which is also Psalm 18. David evidently wrote it early in his life.

1. He believed God was Israel's supreme Ruler. He never doubted this or presumed to elevate himself to God's place as Head of the nation. This is clear in 22:2-16. Contrast David's view with Saul's. Some local church leaders follow Saul's example rather than David's.

2. He believed God was consistently and completely righteous (right) in His dealings. David confessed his sin when charged with it rather than trying to deny it. In 22:17-27 this comes through clearly. Contrast Saul.

3. He believed God was always merciful. He was willing to let God determine His punishment because he believed God would be merciful (cf. 22:28-46). Contrast Saul.

4. He believed God's will was always best. His greatest desire was for God's will in his own life and in Israel (cf. 22:47-51). Contrast Saul.

David's convictions created opportunities for God.

1. Because David really believed in God's sovereignty God could and did set David over the throne of Israel and direct him to govern God's people (cf. 22:2-3). Even today loyal employees are the ones that employers promote to positions of greater responsibility.

2. Because David acknowledged God's righteousness God was able to bless David for his righteousness (cf. 22:21-28).

3. Because David appreciated God's mercy God was able to be merciful with him (cf. 22:35-36).

4. Because David viewed God's will as superior God was able to bring His will for David and Israel to pass (cf. 22:51).

With these attitudes David became God's instrument through whom God accomplished His larger plans and purposes. Even though David sinned greatly, his deepest convictions lay in these truths. God based His dealings with David on David's deepest convictions. He was the man after God's own heart. God did not base His dealings with David primarily on David's momentary failings. This is a great encouragement. Your deep underlying attitude toward God provides a foundation on which God can build and use you in some way. Your presence here at DTS is encouraging to me. The direction you are heading is more important than how far you have advanced in Christian growth.

The other side of this coin is that God's attitude toward a person creates an opportunity for that person. John wrote, "We love Him because He first loved us" (1 John 4:19).

We find this principle stated in 23:1-5. David evidently wrote this chapter later in his life.

We find the principle illustrated in God's attitudes toward David. What were these?

1. God purposed for David to be king (cf. 23:1). This knowledge affected David's attitude toward God. He just needed to consent to God's purpose for him. God has purposed to bless you. This is the revelation of the whole Bible.

2. God's power would be adequate for David's needs (cf. 23:2). The power for all of David's life, including the inspiration for his words, came from God. David could simply cooperate with it. We too have the Spirit. We too need just to cooperate with God.

3. God's pattern for David's kingship was God's own rule (cf. 23:3-4). David could conform to God's example as Sovereign to fulfill his destiny. We have Jesus Christ's example as well as God's pattern.

4. God's persistence would result in the fulfillment of all His promises to David (cf. 23:5). This gave David confidence in God in the present. God has promised never to leave us (Matt. 28:20). He has proved Himself faithful.

In 1 Samuel we learned that God's ultimate victory does not depend on people's attitudes toward Him. His people can be loyal or rebellious, and this will not affect His ultimate victory.

In 2 Samuel we learn that our ultimate victory in life depends on our attitude toward God. Conformity to the will of God creates fitness for service. Conformity to the will of God depends wholly on our attitude toward God. It does not depend on our ability, or on our ability to persuade God to do something. It depends on our abandonment to Him, and on our willingness to let God persuade us to do something. It depends on our commitment to Him and our faithfulness to Him.

God does not measure us as other people do. We measure each other by external actions. God measures us by internal attitudes. What is your attitude toward God? Do you really want to please God, or do you obey God simply because of your background and environment? Would you live a filthy life if you could get away with it? What is your real attitude toward God? Do you really want to do right? David was a man after God's own heart because he really wanted what God wanted. What do you really want?

Be careful, because God will give you what you really want. Do you want to run your own life? God will let you do it, but He may let you run your life into a brick wall.

Constable: 2 Samuel (Outline)

Outline

(Continued from notes on 1 Samuel)

V. David's triumphs chs. 1-8

A. The beginning of David's kingdom 1:1-3:5

1. David's discovery of Saul and Jonathan's deaths ch. 1

2. David's move to Hebron 2:1-4a

3. David's overtures to Jabesh-gilead 2:4b-7

4. Ish-bosheth's coronation over Israel 2:8-11

5. The conflict between Abner and Joab 2:12-32

6. The strengthening of David's position 3:1-5

B. The unification of the kingdom 3:6-5:16

1. David's acceptance of Abner 3:6-39

2. David's punishment of Ish-bosheth's murderers ch. 4

3. David's acceptance by all Israel 5:1-12

4. David's additional children 5:13-16

C. The establishment of the kingdom 5:17-8:18

1. David's victories over the Philistines 5:17-25

2. David's moving of the ark to Jerusalem ch. 6

3. The giving of the Davidic Covenant ch. 7

4. The security of David's kingdom ch. 8

VI. David's troubles chs. 9-20

A. David's faithfulness ch. 9

B. God's faithfulness despite David's unfaithfulness chs. 10-12

1. The Ammonite rebellion ch. 10

2. David's unfaithfulness to God chs. 11-12

C. David's rejection and return chs. 13-20

1. Events leading up to Absalom's rebellion chs. 13-14

2. Absalom's attempt to usurp David's throne chs. 15-20

VII. Summary illustrations chs. 21-24

A. Famine from Saul's sin 21:1-14

1. Saul's broken treaty with the Gibeonites 21:1-6

2. David's justice and mercy 21:7-9

3. David's honoring of Saul and Jonathan 21:10-14

B. Four giant killers 21:15-22

C. David's praise of Yahweh ch. 22

D. David's last testament 23:1-7

E. Thirty-seven mighty men 23:8-39

1. Selected adventures of outstanding warriors 23:8-23

2. A list of notable warriors among The Thirty 23:24-39

F. Pestilence from David's sin ch. 24

1. David's sin of numbering the people 24:1-9

2. David's confession of his guilt 24:10-14

3. David's punishment 24:15-17

4. David's repentance 24:18-25

Constable: 2 Samuel

2 Samuel

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Samuel (Book Introduction)

THE SECOND BOOK OF SAMUEL;

otherwise called,

THE SECOND BOOK OF KINGS.

INTRODUCTION.

This Book contains the transactions of David till the end of the pestilence, occasioned by his numbering the people, chap. xxiv. The last six chapters of the preceding book were probably written by Gad, who delivered God's orders to David, after he was deprived of the company of Samuel. Gad, Nathan, and other prophets, continued the sacred history, 1 Paralipomenon xxix. 29. After the unfortunate death of Saul, his general, Abner, instead of submitting quietly to the dominion of David, (Haydock) set the son of the deceased monarch upon the throne, at Mahanaim; and two years elapsed before the rival kings came to open war, chap. ii. 10. (Salien) --- David was 30 years old when he was anointed at Hebron, (chap. v. 4,) where he reigned seven years and a half over Juda. On the death of Isoboseth, he was anointed a third time, as king of all Israel, and reigned in that character 37 years. (Haydock) --- The partisans of Isoboseth might be excused in their adherence to him, as he was the son of the late king, and the election of David was not sufficiently notified to them. (Salien) --- We here behold the many virtues of David, and his repentance for some faults into which he had fallen. His predictions, and the names and exploits of many of his valiant men, are likewise recorded. (Worthington)

Gill: 2 Samuel (Book Introduction)

INTRODUCTION TO 2 SAMUEL

This book, in many copies of the Hebrew Bible, is carried on without any new title put unto it; the reason of it is, because, by some, this, with the preceding, has been reckoned but one book: hence the Jews say ^a, Samuel wrote his book, not his books; in others it is called Samuel Second; and by the Vulgate Latin the Second Book of Samuel, which we call the Second of Kings; though why his name should be put to it at all I see not, since it neither concerns him, nor could it be written by him, being an history of events after his death. The Greek version calls it the Second of Kings; and the Syriac version, the Second Book of the Kings of Israel; whereas there is but one king of Israel it makes mention of, and of whose actions only it is an history; and therefore with greater propriety it is called, as the Arabic version, the Book of David the Prophet, of whose reign, from the beginning to the end of it, it gives an account: wherefore Isidore ^b thinks it was written by David; and if so, it has this mark of simplicity and integrity, that the writer does not spare himself, nor conceal his own faults, and particularly that very capital one, the affair of Bathsheba, and also his numbering of the people; but it is most probable that it was written by Nathan and Gad ^c, see 1Ch 29:29; but whoever was the penman of it, there is no doubt to be made of its being written by inspiration, or that it is canonical; which has never been questioned, since there stands in it a famous prophecy concerning the building of the temple by a son of David, which had an exact accomplishment, 2Sa 7:12; as well as of the family of David, for a great while to come, which also was fulfilled, 2Sa 7:19; and an eminent passage concerning the Messiah, the son of David, and of his divine sonship, 2Sa 7:14; quoted by the Apostle Paul in proof of it, Heb 1:5. It contains an history of about forty years, for so long David reigned, seven years and six months in Hebron, over Judah, and thirty three years in Jerusalem, over all Israel and Judah; and this book relates his last words.

Gill: 2 Samuel 13 (Chapter 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, 2Sa 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, 2Sa 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, 2Sa 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, 2Sa 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, 2Sa 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, 2Sa 13:37.