Text -- 2 Samuel 13:16-39 (NET)

13:16 But she said to him, “No I won’t, for sending me away now would be worse than what you did to me earlier!” But he refused to listen to her. 13:17 He called his personal attendant and said to him, “Take this woman out of my sight and lock the door behind her!” 13:18 (Now she was wearing a long robe, for this is what the king’s virgin daughters used to wear.) So Amnon’s attendant removed her and bolted the door behind her. 13:19 Then Tamar put ashes on her head and tore the long robe she was wearing. She put her hands on her head and went on her way, wailing as she went. 13:20 Her brother Absalom said to her, “Was Amnon your brother with you? Now be quiet, my sister. He is your brother. Don’t take it so seriously!” Tamar, devastated, lived in the house of her brother Absalom. 13:21 Now King David heard about all these things and was very angry. 13:22 But Absalom said nothing to Amnon, either bad or good, yet Absalom hated Amnon because he had humiliated his sister Tamar.

Absalom Has Amnon Put to Death

13:23 Two years later Absalom’s sheepshearers were in Baal Hazor, near Ephraim. Absalom invited all the king’s sons. 13:24 Then Absalom went to the king and said, “My shearers have begun their work. Let the king and his servants go with me.” 13:25 But the king said to Absalom, “No, my son. We shouldn’t all go. We shouldn’t burden you in that way.” Though Absalom pressed him, the king was not willing to go. Instead, David blessed him. 13:26 Then Absalom said, “If you will not go, then let my brother Amnon go with us.” The king replied to him, “Why should he go with you?” 13:27 But when Absalom pressed him, he sent Amnon and all the king’s sons along with him. 13:28 Absalom instructed his servants, “Look! When Amnon is drunk and I say to you, ‘Strike Amnon down,’ kill him then and there. Don’t fear! Is it not I who have given you these instructions? Be strong and courageous!” 13:29 So Absalom’s servants did to Amnon exactly what Absalom had instructed. Then all the king’s sons got up; each one rode away on his mule and fled. 13:30 While they were still on their way, the following report reached David: “Absalom has killed all the king’s sons; not one of them is left!” 13:31 Then the king stood up and tore his garments and lay down on the ground. All his servants were standing there with torn garments as well. 13:32 Jonadab, the son of David’s brother Shimeah, said, “My lord should not say, ‘They have killed all the young men who are the king’s sons.’ For only Amnon is dead. This is what Absalom has talked about from the day that Amnon humiliated his sister Tamar. 13:33 Now don’t let my lord the king be concerned about the report that has come saying, ‘All the king’s sons are dead.’ It is only Amnon who is dead.” 13:34 In the meantime Absalom fled. When the servant who was the watchman looked up, he saw many people coming from the west on a road beside the hill. 13:35 Jonadab said to the king, “Look! The king’s sons have come! It’s just as I said!” 13:36 Just as he finished speaking, the king’s sons arrived, wailing and weeping. The king and all his servants wept loudly as well. 13:37 But Absalom fled and went to King Talmai son of Ammihud of Geshur. And David grieved over his son every day. 13:38 After Absalom fled and went to Geshur, he remained there for three years. 13:39 The king longed to go to Absalom, for he had since been consoled over the death of Amnon.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Sa 13:16

For me to go.

Wesley: 2Sa 13:16

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.

Wesley: 2Sa 13:18

Of embroidered work.

Wesley: 2Sa 13:19

To signify her grief for some calamity which had befallen her, and what that was, concurring circumstances easily discovered.

Wesley: 2Sa 13:19

In token of grief and shame, as if she were unable and ashamed to shew her face.

Wesley: 2Sa 13:19

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

Wesley: 2Sa 13:20

Behold, and imitate the modesty of scripture expressions.

Wesley: 2Sa 13:20

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.

Wesley: 2Sa 13:20

So as to torment thyself.

Wesley: 2Sa 13:20

Through shame and dejection of mind, giving her self up to solitude and retirement.

Wesley: 2Sa 13:21

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.

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.

Wesley: 2Sa 13:23

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.

Wesley: 2Sa 13:26

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.

Wesley: 2Sa 13:27

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.

Wesley: 2Sa 13:28

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

Wesley: 2Sa 13:28

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.

Wesley: 2Sa 13:29

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.

Wesley: 2Sa 13:37

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.

Wesley: 2Sa 13:39

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?

JFB: 2Sa 13:17

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.

JFB: 2Sa 13:18

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.

JFB: 2Sa 13:19-20

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.

JFB: 2Sa 13:20

He was her natural protector, and the children of polygamists lived by themselves, as if they constituted different families.

JFB: 2Sa 13:23-27

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.

JFB: 2Sa 13:28

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.

JFB: 2Sa 13:29

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.

JFB: 2Sa 13:30-31

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.

JFB: 2Sa 13:37

The law as to premeditated murder (Num 35:21) gave him no hope of remaining with impunity in his own country. The cities of refuge could afford him no sanctuary, and he was compelled to leave the kingdom, taking refuge at the court of Geshur, with his maternal grandfather, who would, doubtless, approve of his conduct.|| 08359||1||20||0||@@JOAB INSTRUCTS A WOMAN OF TEKOAH.==== (2Sa. 14:1-21)

JFB: 2Sa 13:37

The king was strongly attached to Absalom; and having now got over his sorrow for the violent death of Amnon, he was desirous of again enjoying the society of his favorite son, who had now been three long years absent. But a dread of public opinion and a regard to the public interests made him hesitate about recalling or pardoning his guilty son; and Joab, whose discerning mind perceived this struggle between parental affection and royal duty, devised a plan for relieving the scruples, and, at the same time, gratifying the wishes, of his master. Having procured a countrywoman of superior intelligence and address, he directed her to seek an audience of the king, and by soliciting his royal interposition in the settlement of a domestic grievance, convinced him that the life of a murderer might in some cases be saved. Tekoah was about twelve miles south of Jerusalem, and six south of Beth-lehem; and the design of bringing a woman from such a distance was to prevent either the petitioner being known, or the truth of her story easily investigated. Her speech was in the form of a parable--the circumstances--the language--the manner--well suited to the occasion, represented a case as like David's as it was policy to make it, so as not to be prematurely discovered. Having got the king pledged, she avowed it to be her design to satisfy the royal conscience, that in pardoning Absalom he was doing nothing more than he would have done in the case of a stranger, where there could be no imputation of partiality. The device succeeded; David traced its origin to Joab; and, secretly pleased at obtaining the judgment of that rough, but generally sound-thinking soldier, he commissioned him to repair to Geshur and bring home his exiled son.

Clarke: 2Sa 13:18

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

Clarke: 2Sa 13:21

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

Clarke: 2Sa 13:23

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

Clarke: 2Sa 13:26

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

Clarke: 2Sa 13:30

Absalom hath slain all the king’ s sons - Fame never lessens but always magnifies a fact. Report, contrary to the nature of all other things, gains strength by going

Virgil has given, in his best manner, a fine personification of Fame or Evil Report. - Aen. iv., 173

Extemplo Libyae magnas it Fama per urbes

Fama, malum qua non aliud velocius ullum

Mobilitate viget, viresque adquirit eundo , etc

"Now Fame, tremendous fiend! without delay

Through Libyan cities took her rapid way

Fame, the swift plague, that every moment grows

And gains new strength and vigor as she goes,"etc.

Clarke: 2Sa 13:32

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

Clarke: 2Sa 13:37

Absalom fled - As he had committed wilful murder, he could not avail himself of a city of refuge, and was therefore obliged to leave the land of Israel, and take refuge with Talmai, king of Geshur, his grandfather by his mother’ s side. See 2Sa 3:3.

Clarke: 2Sa 13:39

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

Defender: 2Sa 13:37

Talmai was Absalom's grandfather (2Sa 3:3), ruling Geshur, a small city-state in what is now Syria. Although David was angry with Amnon for raping Tamar (2Sa 13:21), he had apparently done nothing to punish him, and Absalom was afraid that he himself would be executed for taking the law into his own hands and slaying the king's firstborn son."

TSK: 2Sa 13:18

a garment : Gen 37:3, Gen 37:32; Jdg 5:30; Psa 45:13, Psa 45:14

TSK: 2Sa 13:19

put ashes : 2Sa 1:2; Jos 7:6; Job 2:12, Job 42:6

laid her : Jer 2:37

TSK: 2Sa 13:20

Amnon : Heb. Aminon

but hold : Pro 26:24; Rom 12:19

regard not : Heb. set not thine heart on

desolate : Heb. and desolate. Gen 34:2, Gen 46:15

TSK: 2Sa 13:21

he was very wroth : The Septuagint and Vulgate add, και ουκ ελυπησε το πνευμα Αμνων του υιου αυτου, οτι ηγαπα αυτον, οτι πρωτοτοκος αυτου ην . et noluit contristare spiritum Amnon filii sui, quoniam diligebat eum, quia primogenituj erat ei .

""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 Josephus; and it is probable that it once formed a part of the Hebrew Text. 2Sa 3:28, 2Sa 3:29, 2Sa 12:5, 2Sa 12:10; Gen 34:7; 1Sa 2:22-25, 1Sa 2:29; Psa 101:8

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

TSK: 2Sa 13:23

am 2974, bc 1030, An, Ex, Is 461

sheepshearers : Gen 38:12, Gen 38:13; 1Sa 25:2, 1Sa 25:4, 1Sa 25:36; 2Ki 3:4; 2Ch 26:10

invited : 1Ki 1:9, 1Ki 1:19, 1Ki 1:25

TSK: 2Sa 13:24

let the king : 2Sa 11:8-15; Psa 12:2, Psa 55:21; Jer 41:6, Jer 41:7

TSK: 2Sa 13:25

pressed : Gen 19:2, Gen 19:3; Jdg 19:7-10; Luk 14:23, Luk 24:29; Act 16:15

blessed : 2Sa 14:22 *marg. Rth 2:4

TSK: 2Sa 13:26

let my brother : He urged this with the more plausibility because Amnon was the first-born, and presumptive heir to the crown; and he had dissembled his resentment so long and so well that he was not suspected. 2Sa 3:27, 2Sa 11:13-15, 2Sa 20:9; Psa 55:21

TSK: 2Sa 13:27

Absalom : Pro 26:24-26

TSK: 2Sa 13:28

commanded : 2Sa 11:15; Exo 1:16, Exo 1:17; 1Sa 22:17, 1Sa 22:18; Act 5:29

heart is merry : 2Sa 11:13; Gen 9:21, Gen 19:32-35; Jdg 19:6, Jdg 19:9, Jdg 19:22; Rth 3:7; 1Sa 25:36-38; 1Ki 20:16; Est 1:10; Psa 104:15; Ecc 9:7, Ecc 10:19; Dan 5:2-6, Dan 5:30; Nah 1:10; Luk 21:34

fear not : Num 22:16, Num 22:17; 1Sa 28:10, 1Sa 28:13

have not I : or, Will you not, since I have, etc. Jos 1:9

valiant : Heb. sons of valour

TSK: 2Sa 13:29

servants : 1Sa 22:18, 1Sa 22:19; 1Ki 21:11-13; 2Ki 1:9-12; Pro 29:12; Mic 7:3

gat him up : Heb. rode

mule : 2Sa 18:9; Gen 36:24; Lev 19:19; 1Ki 1:33

TSK: 2Sa 13:31

arose : 2Sa 12:16; Gen 37:29, Gen 37:34; Jos 7:6; Job 1:20

all his servants : 2Sa 1:11, 2Sa 3:31

TSK: 2Sa 13:32

Jonadab : 2Sa 13:3-5

Shimeah : 1Sa 16:9, Shammah

David’ s brother : This was a very bad mancaps1 . hcaps0 e had given his cousin Amnon the most detestable advice; and here speaks coolly of a most bloody tragedy of which he had been the cause.

appointment : Heb. mouth

determined : or, settled, Gen 27:41; Psa 7:14; Pro 24:11, Pro 24:12

TSK: 2Sa 13:33

let not my lord : 2Sa 19:19

TSK: 2Sa 13:34

Absalom fled : 2Sa 13:38; Gen 4:8-14; Pro 28:17; Amo 5:19

TSK: 2Sa 13:35

as they servant said, Heb. according to the word of thy servant, 2Sa 13:35

TSK: 2Sa 13:36

very sore : Heb. with a great weeping greatly, 2Sa 13:15 *marg. 2Sa 12:21, 2Sa 18:33

TSK: 2Sa 13:37

Absalom fled : As Absalom had committed wilful murder, he could not avail himself of a city of refuge; but went to Talmai, king of Geshur, his maternal grandfather.

Talmai : 2Sa 3:3; 1Ch 3:2

Ammihud : or, Ammihur

TSK: 2Sa 13:38

am 2974-2977, bc 1030-1027, An, Ex, Is, 461-464, Geshur. This was not the Geshur lying between Philistia and Egypt (Jos 13:13. 1Sa 27:8), but another in Syria; probably the same as that beyond Jordan, whose inhabitants are joined with those of Maachathi, Deu 3:14. Jos 12:5. 2Sa 14:23, 2Sa 14:32, 2Sa 15:8

TSK: 2Sa 13:39

the soul of : Gen 31:30; Deu 28:32; Phi 2:26

longed : or, was consumed, Psa 84:2, Psa 119:20

comforted : 2Sa 12:23; Gen 24:67, Gen 37:35, Gen 38:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Sa 13:16

The sense of the passage probably is, "And she spake with him on account of this great wrong in sending me away, greater than the other wrong which thou hast done me (said she), but he hearkened not unto her."The Hebrew text is probably corrupt, and the writer blends Tamar’ s words with his own narrative.

Barnes: 2Sa 13:18

A garment of divers colors - See Gen 37:3. Some prefer here (and there) "a tunic with sleeves,"a tunic reaching to the extremities, i. e. the hands and feet, and worn over the common tunic, in room of a robe.

Barnes: 2Sa 13:19

Laid her hand on her head - To hold on the ashes (see the marginal references).

Went on crying - i. e. "went away, crying out as she went."

Barnes: 2Sa 13:21

The Septuagint adds, what is a good explanation, "but he did not vex the spirit of Amnon his son, because he loved him, because he was his first-born."This want of justice in David’ s conduct, and favoritism to Amnon, probably rankled in Absalom’ s heart, and was the first seed of his after rebellion.

Barnes: 2Sa 13:23

Sheepshearing was always a time of feasting (marginal references). Baal-hazor is not known.

Barnes: 2Sa 13:26

He mentions Amnon as being the king’ s first-born. If he could not have the king’ s company, let him at least have that of the heir apparent, and the king’ s other sons.

Barnes: 2Sa 13:29

Upon his mule - So in 1Ki 1:33, 1Ki 1:38 the mule is the royal animal on which David himself rides. In 2Sa 18:9 Absalom rides upon a mule.

Barnes: 2Sa 13:32

The history supplies another (compare 2Sa 13:3) instance of Jonadab’ s subtlety and sagacity. He at once gave the true explanation of the catastrophe at Baal-hazor, in spite of the false rumour.

By the appointment of Absalom ... - Meaning that Absalom’ s resolution to slay Amnon had been formed at the time, and only waited an opportunity to give expression to it.

Barnes: 2Sa 13:34

Absalom fled - This is the sequel to 2Sa 13:29. The king’ s sons rose from table and fled, and Absalom taking advantage of the confusion, also escaped and fled. This information is inserted here to account for the king’ s sons returning unmolested.

Barnes: 2Sa 13:35

The watchman, as his duty was, had sent immediate notice to the king that he saw a crowd approaching (see 2Ki 9:17-20). Jonadab, who was with the king, was prompt to give the explanation.

Barnes: 2Sa 13:37

See the marginal reference.

Ammihur (see the margin) is found as a Punic name.

Barnes: 2Sa 13:39

Longed to go forth - Rather, "longed after Absalom,"literally, was consumed in going forth, with a sense of disappointed hope.

Poole: 2Sa 13:16

There is no cause to wit, given thee by me.

This evil is greater than the other: this she might truly say, because though the other was in itself 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 public 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 public scandal, to the great dishonour of God and of his people Israel, and especially of all the royal family, and was likely to cause direful passions, and breaches, and mischiefs among them.

Poole: 2Sa 13:18

Of divers colours of embroidered work. Compare Gen 37:3 .

Poole: 2Sa 13:19

Put ashes on her head, and rent her garment to signify her grief for some calamity which had befallen her, and what that was concurring circumstances did easily discover.

Laid her hand on her head in token of grief and shame, as if she were unable and ashamed to show her face. See Jer 2:37 .

Went on crying to manifest her abhorrency of the fact, and that it was not done by her consent.

Poole: 2Sa 13:20

Been with thee i.e. lain with thee. Behold, and imitate the modesty of Scripture expressions.

He is thy brother therefore thou must forgive and forget 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 this thing so as to torment thyself.

Desolate neglected and forsaken by others, none now seeking her in marriage; and through shame and dejection of mind, giving herself up to solitude and retirement.

Poole: 2Sa 13:21

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 showed to his children; or because the case was perplexed; for if he had been put to death for the fact, by virtue of that law, Deu 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 a 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.

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.

Poole: 2Sa 13:23

After two full years: 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 suspicion of revenge.

Absalom had sheep-shearers 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 employment.

Ephraim either, first, The city called Ephraim , or Ephrem , Joh 11:54 . Or, secondly, The tribe of Ephraim, towards or nigh unto which this place was situate.

Poole: 2Sa 13:24

To the feast which was usual upon those occasions. See Gen 38:12 1Sa 25:7,11 .

Poole: 2Sa 13:25

He pressed 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 God’ s dreadful judgments to be inflicted upon his family.

Blessed him dismissed him with thanks for his kindness, and with his fatherly blessing

Poole: 2Sa 13:26

Let my brother Amnon go with us for the king designed (as the following words show) 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 public token of that love and friendship which was between him and his brother, notwithstanding the former occasion of difference

Poole: 2Sa 13:27

It is strange that his urgent desire of Amnon’ s company raised no suspicion 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.

Poole: 2Sa 13:28

When Amnon’ s heart is merry with wine when he least suspects, and will be most unable to prevent the evil.

Have not I commanded you 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?

Poole: 2Sa 13:29

Mules were in use amongst the Israelites. See 1Ki 1:33 . For though they might not promote such mixed kinds of procreation, Lev 19:19 , yet they might use creatures so engendered.

Poole: 2Sa 13:30

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 brother’ s 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 rejoiced in the tidings of Uriah’ s death, might now be tormented with the report of the death of all his sons.

Poole: 2Sa 13:32

Jonadab was a man of great craft and subtlety, and one that had exact knowledge of Amnon’ s fact, and of Absalom’ s temper.

By the appointment or, by the command ; Heb. mouth , put for command , Num 3:16 . From the day; 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 hindered his design. But all this he seems to have spoken from a probable conjecture, rather than of certain knowledge, as appears by the sequel.

Poole: 2Sa 13:34

Absalom fled he who had undertaken to defend his servants flees or his own life.

Behind him behind the watchman; 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 came that way which he least expected them.

Poole: 2Sa 13:37

Talmai, the son of Ammihud his mother’ s father, 2Sa 3:3 ; that he might have present protection and sustenance from him; and that by his mediation he might obtain his father’ s pardon and favour.

Poole: 2Sa 13:39

To go forth unto Absalom 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 Psa 84:2 119:81 . 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 rendered, 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 2Sa 11:1 ) against (for so the Hebrew particle el is oft used, as Jer 34:7 Eze 13 9,20 Am 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 grandfather’ s 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, 1Ki 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, Exo 1:21 , so the feminine gender is sometimes used of men when they show an effeminate tenderness in their disposition; which is the case here, as some learned Hebricians have noted.

Haydock: 2Sa 13:16

Greater, as being more public; (Tirinus) and all would think her guilty of some horrible misdemeanor. (Haydock) ---

It made the divulging of the crime in some degree necessary. (Menochius) ---

Unhappy woman! why did she not cry out, at least, before the perpetration of the act, as the law directed? (Deuteronomy xxii. 24.) (Salien, the year of the world 3000.)

Haydock: 2Sa 13:18

Robe. Hebrew passim; long and variegated, like Joseph's, Genesis xxxvii. 3. The Septuagint call it, Greek: karpotos, to insinuate that it was "adorned with fruits," &c. (Haydock)

Haydock: 2Sa 13:19

Head, as if to hide her face, Ezechiel xxvii. 30., and Jeremias ii. 37. So Mezentius: "Canitiem immundo deformat pulvere et ambas

Ad Cœlum tendit palmas."----- (Virgil, Æneid x.) See Homer, Iliad 2. (Calmet)

--- Crying, that no one might think she had consented. (Menochius) ---

She probably went directly to her brother's house, and related the affair to him; or he met her in this condition. (Salien)

Haydock: 2Sa 13:20

Brother. His disgrace will fall upon the whole royal family, and the king will not bring him to punishment, like another. (Calmet) ---

Away. Hebrew and Chaldean, "desolate." (Menochius) ---

Septuagint, "like a widow."

Haydock: 2Sa 13:21

And he, &c. This is not in Hebrew, &c., nor in St. Jerome's version. Josephus and some copies of the Septuagint read it. But the reason here alleged would not suffice to excuse David. (Calmet) ---

He might think that, as he had shewn such a bad example himself, he could not with a good grace punish others. (Sanctius) ---

This however was requisite, as long as he was king. Whatever faults he might have fallen into, he was not on that account to suffer crimes to remain unpunished; (Haydock) and it is supposed that he testified his resentment to Amnon; (Salien, &c.) though the Scripture be silent thereon. (Haydock) ---

Abulensis condemns him for too great remissness. (Menochius)

Haydock: 2Sa 13:23

Two. Hebrew, "full years." He waited so long, that he might put his murderous designs in execution with less suspicion. (Haydock) ---

Sheep. It was esteemed the best husbandry, "to have fine flocks;" bene pascere: (Cato) even for the nobility. ---

Ephraim, or Ephrem; (John xi. 54.) probably near Bethel. (Josephus, Jewish Wars v. 33.) (Calmet) ---

Nabal had made a feast on a similar occasion, 1 Kings xxv. Absalom invites his father to avoid suspicion; (Menochius) though he would be glad at his refusing to come, unless perhaps he would not have hesitated to order his brother to be murdered in his very presence, in order to punish both. (Haydock)

Haydock: 2Sa 13:25

Blessed him, wishing him joy. Absalom kept a separate establishment, and had many children, chap. xiv. 27. (Menochius)

Haydock: 2Sa 13:26

Amnon. He mentions him as the eldest, and that David might suppose that they were perfectly reconciled. (Calmet) ---

The unhappy father seems for a long time to have expressed a reluctance and foreboding. (Haydock)

Haydock: 2Sa 13:28

It is I: the blame will fall on me; I will rescue all from danger. These servants were probably infidels, of Gessur, and fled with their master. (Menochius)

Haydock: 2Sa 13:29

Mule. This is the first time we find these animals used to ride on. The judges had fair asses. These mules were not the offspring of horses and asses. They bear young in Syria, (Aristotle, anim. vi. 24.) and are little inferior to horses in size, though they are shaped like our mules. (Aristotle, anim. xxxvi.)

Haydock: 2Sa 13:30

Left. Fame often magnifies. (Menochius) ---

Crescit eundo. (Haydock)

Haydock: 2Sa 13:32

Mouth. Chaldean [and] Syriac, "heart." Aquila, "because Absalom was in wrath against him." He had resolved upon his destruction. (Calmet) ---

Perhaps he had expressed his intention to some of the court; and this Jonadab (by whose means the crime had been committed, ver. 5) had heard of it. (Haydock)

Haydock: 2Sa 13:34

Mountain. Olivet. (Calmet) ---

They had not kept the high road through fear of Absalom; (Abulensis) who, on his part, fled out of the country, as no city of refuge was able to protect wilful murderers. (Haydock)

Haydock: 2Sa 13:37

Tholomai, or Tholmai, (Haydock; chap. iii. 3.) his maternal grandfather. (Calmet)

Haydock: 2Sa 13:38

Ceased. We do not read that he had pursued Absalom before. (Calmet) ---

Now he laid aside all thoughts of punishing him, as he began even to desire to see him again, when he reflected that Amnon had deserved death. (Haydock) ---

Hebrew also, "he burnt with a secret desire to receive Absalom," chap. xiv. 1. (Jonathan; Vatable, &c.) (Calmet) ---

Protestants, " the soul of king David longed to go forth unto," &c. (Haydock)

Gill: 2Sa 13:16

And she said unto him, there is no cause,.... For such treatment as this:

this evil in sending me away is greater than the other that thou didst unto me; not that this was a greater sin, but it was a greater evil or injury to her, that being done secretly, this openly; being turned out in that open manner, it might look as if she was the aggressor, and had drawn her brother into this sin, or however had consented to it; had it been kept a secret, she would not have been exposed to public shame and disgrace, and she might have been disposed of in marriage to another; it would not have been known to the grief of her father, to the revenge of Absalom, and to the dishonour of religion; besides, the sin of Amnon might have been more easily excused, if any excuse could be made for it, as that it arose from the force of lust, and a strong impure affection, but this from barbarity and inhumanity:

but he would not hearken unto her; but insisted upon her immediate departure.

Gill: 2Sa 13:17

Then he called his servants that ministered unto him,.... His domestic servants that waited on him:

and said, put now this woman out from me; she not willing to depart at once, he ordered her to be put out immediately by force; using her and speaking of her in a very rude and scandalous manner, calling her this, leaving it to be supplied, as they would understand it, this base woman, this strumpet, &c.

and bolt the door after her; that she might not return; this was more disgraceful still.

Gill: 2Sa 13:18

And she had a garment of divers colours upon her,.... Of embroidered work, which made her the more observable, and her shame the more manifest. Whether this was interwoven with threads of various colours, or embroidered with figures of flowers, animals, &c. and wrought with the needle, or was painted with different colours, or made up of pieces of various colours, is not certain. See Gill on Gen 37:3; but according to Braunius ^c it was neither, and so the coat of Joseph, but was a garment with sleeves, reaching down to the ankles, and pieced at the borders with fringe; and, indeed, garments of flowers and various colours were such as in other nations, as in Athens, harlots wore ^d and not virgins, as follows:

for with such robes were the king's daughters that were virgins apparelled; which they wore to distinguish them both from common people, and from married persons of the same quality:

then the servants brought her out, and bolted the door after her; laid hold on her, and brought her out by main force; thrust her out of doors, and turned the key upon her.

Gill: 2Sa 13:19

And Tamar put ashes on her head,.... In token of sorrow and distress; see Jos 7:6,

and rent her garment of divers colours that was on her; signifying that her virginity was rent from her in a forcible manner, or that she was ravished:

and laid her hand on her head; through grief and shame; see Jer 2:37,

and went on crying; from Amnon's house to her brother Absalom's, as one abused and injured.

Gill: 2Sa 13:20

And Absalom her brother said unto her,.... Either meeting her in the street, or rather when come to his house:

hath Amnon thy brother been with thee? been rude with thee, and lain with thee, which is the meaning of this modest expression; which he guessed at, having heard of her being sent to his house, and knowing his lustful disposition, and seeing her in such a forlorn condition: he calls him Aminon, for so it is in the Hebrew text, and not Amnon, by way of contempt, as Kimchi observes:

but hold now thy peace, my sister; be silent, take no notice of this matter, say nothing of it to the king, nor any other, keep it in thine own breast, and make thyself easy:

he is thy brother, regard not this thing; it is thy brother that has done it, and not so disgraceful as a meaner person, done in the heat of lust, and a youthful one, and should be forgiven; besides, to divulge it would bring disgrace upon the whole family, and no recompence would be obtained by telling the king of it, since he was his son, his firstborn, and heir to the crown; this he said not out of love of Amnon, but as desirous of gratifying private revenge upon him for it when opportunity should serve.

So Tamar remained desolate in her brother Absalom's house; not seeing any company, being filled with grief and shame, and none applying to her as a suitor, knowing she was vitiated; how long she continued here, or lived after this, is not certain; no mention is made of her afterwards.

Gill: 2Sa 13:21

But when King David heard of all these things,.... Of Amnon's ravishing Tamar, and turning her out of doors in that inhuman manner he did, and of her distress upon it:

he was very wroth; with Amnon; but we read not of any reproof he gave him, nor of any punishment inflicted on him by him. Abarbinel thinks the reason why he was not punished was because his sin was not cognizable by a court of judicature, nor was punishable by any way, or with any kind of death inflicted by the sanhedrim, as stoning, burning, &c. nor even by scourging, because there were no witnesses; but the punishment of it was cutting off, i.e. by the hand of God. The Jews say ^e a law was made on this, that virgins or unmarried persons should not be alone; for if this was done to the daughter of a king, much more might it be done to the daughter of a private man; and if to a modest person, much more to an impudent one.

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.

Gill: 2Sa 13:23

And it came to pass after two full years,.... Two complete years after the rape was committed; so long Absalom kept it in his mind, and was contriving how to avenge it; he let it alone so long, that it might be thought by the king and Amnon, and all the family, that it was quite worn out of his mind, and entirely forgotten by him, and therefore might the more safely confide in him:

that Absalom had sheepshearers in Baalhazor, which is beside Ephraim; though a prince, the son of a king, he had his flocks, and attended to the care of them, and had shearers to shear them at the proper time of the year, which it now was. The Chinese shear their sheep three times a year, the spring, summer, and autumn; but the first time of shearing yields the best wool ^g. The place of shearing them was, no doubt, near where they were kept in Baalhazor, in the plain of Hazor, as the Targum, and so some versions; which was a city in the tribe of Judah, Jos 15:25; and near to Ephraim; not that it was a city in the tribe of Ephraim, as Josephus says ^h; but it was near to another city called Ephraim, perhaps the same as in 2Ch 13:19 and in Joh 11:54; it lay to the northeast of Jerusalem, as you go to Jericho, and is thought by Reland ⁱ to lie between Bethel and Jericho; and, according to Eusebius ^k, it was eight miles from Jerusalem; though Jerom ^l, through mistake, says twenty; and both these places, according to Bunting ^m, were eight miles from Jerusalem; it seems to be the same place that was spoken of in the Misnah ⁿ, called Ephraim in the valley, and which is said to be the second place in the land of Israel for fine flour, and might have its name from its fruitfulness:

and Absalom invited all the king's sons; to the sheepshearing: that is, to the feast which was usually made at such times, and still is; see Gen 38:12.

Gill: 2Sa 13:24

And Absalom came to the king,.... At Jerusalem, to invite him in person:

and said, behold now, thy servant hath sheepshearers; persons employed in shearing his sheep: and this being a time of entertainment and joy:

let the king, I beseech thee, and his servants, go with thy servant; he invited the king and the whole royal family to go with him to Baalhazor, and partake of the sheepshearing feast; for by "his servants" are not meant the king's domestic servants, his guard and retinue, but his sons, as appears by what follows.

Gill: 2Sa 13:25

And the king said to Absalom, nay, my son, let us not all now go,.... He did not object to the invitation entirely, he was willing some of the family should go, but not all; it seems probable that he particularly excepted himself and his eldest son, the heir to his crown, for the reason following:

lest we be chargeable unto thee; one or two persons more, supposing them to be private persons, would have added but little to the expense, if any; but as David was a king, he must have come with the retinue of a king, with a large number of servants and guards, and must be entertained as such; and Amnon, his eldest son, and heir apparent to the crown, must make a figure suitable to his quality, which would have considerably raised the expense; and perhaps Absalom's estate he had to live upon might be but small, which David knew, and therefore chose not to be burdensome to him:

and he pressed him; urged him to go; not that he expected he would, or really desired he should, but this he did to hide his intention, that he might have no suspicion of his design against Amnon; or otherwise he might think he would not have been so pressing upon him to go with him:

howbeit he would not go, but blessed him; thanked him for the invitation he gave him, and wished him much happiness and pleasure at his entertainment with his friends.

Gill: 2Sa 13:26

Then said Absalom, if not,.... If it is not thy pleasure to go with me, if I cannot have the honour of thy company:

I pray thee, let my brother Amnon go with us; let me have the next mark of honour that can be given me, the presence of the king's eldest son, and heir to the crown; he seems to express affection for him, and a particular desire of his company, as if all ill will towards him was removed from him, and this would be a public declaration of reconciliation between them:

and the king said unto him, why should he go with thee? he particularly, he more than any other; David seems to have suspected some design, and it is strange he should not; and yet if he had, it is much, notwithstanding the pressing arguments used, he should let him go; or he might think it would be more expensive to have him than the rest, and therefore asks why he should desire his company above all others.

Gill: 2Sa 13:27

But Absalom pressed him,.... Which one would think would have increased his suspicion, if he had any, or have raised it in him; but his mind was blinded, that Amnon's incest might be punished and the threatening to David and his house be fulfilled on account of the affair of Uriah and Bathsheba:

that he let Amnon and all the king's sons go with him; if he had any suspicion at all, he might choose they should all go, that they might protect and defend him, if any attempt was made upon him; or, as others think, that no exceptions might be taken, as might be, if Amnon had gone alone.

Gill: 2Sa 13:28

Now Absalom had commanded his servants,.... Before he and his guests were set down to the entertainment:

saying, mark ye now when Amnon's heart is merry with wine; as he was determined to make him if possible, and as he supposed he would be, knowing his inclination to drink:

and when I say unto you, smite Amnon, then kill him; smite him that he die, and be sure he is dead before you leave him:

fear not, have not I commanded you? who am your lord, the king's son, and will then be heir to the crown; fear not, I will protect you; let all the blame be laid to me, if any; I will be answerable for it, you have nothing to do but to obey my commands:

be courageous, and be valiant; show yourselves to be men of courage and valour, not fearing the king's sons, or any in company, or what will be the consequences of it; do your business effectually, and leave all with me; it is very reasonably supposed that Absalom had not only in view to revenge the rape of his sister, but to get himself next heir to the crown.

Gill: 2Sa 13:29

And the servants of Absalom did unto Amnon as Absalom had commanded,.... They smote him, and killed him, when he gave the word:

then all the king's sons arose; from the feast, imagining they were all designed to be slain:

and every man gat him up upon his mule, and fled; creatures much used in Judea instead of horses, which, though they might not be bred, might be used ^o.

Gill: 2Sa 13:30

And it came to pass while they were in the way,.... On their road homewards, before they got to Jerusalem:

that tidings came to David; perhaps brought by one who was at the entertainment, who upon seeing Amnon smitten, immediately rose up and fled with the news of it to David:

saying, Absalom hath slain all the king's sons, and there is not one of them left; which he might suppose was the design of Absalom, and was done before that time; however, so it was ordered in Providence, that David, that rejoiced at the news of the death of Uriah, might be terrified with the tidings of the death of all his sons; and for a while it was as if it was really so, which occasioned the following behaviour in him.

Gill: 2Sa 13:31

Then the king arose, and tore his garments,.... In token of extreme grief and sorrow, as Jacob did when he was shown the coat of Joseph, supposing him to have been slain, as David thought all his sons were, Gen 37:34,

and lay on the earth; on the bare ground, another token of mourning; so Job did on hearing the death of his sons, Job 1:20,

and all his servants stood by with their clothes rent: did as David did, in imitation of him, joining with him in expressions of sorrow; these were his courtiers, ministers of state, and principal officers in his household.

Gill: 2Sa 13:32

And Jonadab the son of Shimeah, David's brother,.... The same that advised Amnon to feign himself sick, to get Tamar sent to him, that he might enjoy her, 2Sa 13:3,

answered and said; said in answer to the report brought to the king, which threw him into such an agony:

let not my lord suppose that they have slain all the young men the king's sons; he did not believe it himself, and would not have the king entertain such a thought, and distress himself with it:

for Amnon only is dead; he is very positive, and speaks with great assurance; it looks as if he was in the secret, and knew of the plot against Amnon's life; and, if so, he must be a very wicked man, first to form a scheme whereby Amnon might come at Tamar to ravish her, and then be accessory to the murder of him, as he must, if he knew of the design against his life, and did not acquaint him and the king of it; and this seems to be confirmed by what follows:

for by the appointment of Absalom this hath been determined, from the day that he forced his sister Tamar; that is, the slaying of Amnon; the meaning is, either that Absalom had given orders to his servants to slay him, whenever they had an opportunity; or it was "in the mouth of Absalom" ^p, as it may be rendered; he used to declare it to his intimate friends, that it was the purpose and resolution of his heart to kill Amnon some time or another; and this he had taken up from the time of his sister Tamar's being forced, and because of that, of which Jonadab had intelligence by some means or another; and who speaks of this rape without any seeming emotion, as if he had no concern at all in it.

Gill: 2Sa 13:33

Now therefore let not my lord the king take the thing to his heart,.... Neither suppose it, nor be troubled for it:

to think that all the king's sons are dead: which was not to be thought, nor could any good reason be given for such a supposition

for Amnon only is dead; he repeats it again with great assurance, which seems to confirm the suspicion of him before suggested; though some think he said this not from certain knowledge, but by conjecture.

Gill: 2Sa 13:34

But Absalom fled,.... He who promised his servants protection could not protect himself, and who no doubt fled with him; he knew what he had done was death by law, and that there was no city of refuge for such sort of murder as this, and he had no reason to hope the king would suffer so foul a crime as this to pass unpunished:

and the young man that kept the watch lifted up his eyes, and looked: to the way that led from Absalom's house to Jerusalem, to see if he could spy any other messenger on the road from thence:

and, behold, there came much people by the way of the hill side behind him; that is, behind the watchman, who, looking round him, saw them; these people were the king's sons and their attendants, who, being at some distance, the young man could not discern who they were; they did not come the direct road from Absalom's house, but came a round about way, for fear, as R. Isaiah rightly conjectures, lest Absalom should pursue, or send pursuers after them, and slay them; though others, as Kimchi, think this refers to the hill, and that the sense is, that the watchman saw them coming from the way which was behind the hill, and began to see them when they came to the side of it, which was the way that led to the city, surrounded by mountains, see Psa 125:2.

Gill: 2Sa 13:35

And Jonadab said to the king, behold, the king's sons come,.... For as they came nearer, it was plainly discovered that they were the king's sons, seen on the side of the hill:

as thy servant said, so it is; he seems to applaud himself, and exult at his penetration and foresight.

Gill: 2Sa 13:36

And it came to pass, as soon as he had made an end of speaking,.... As soon as the above words were out of his mouth:

that, behold, the king's sons came: into the palace, and into the apartment where the king was:

and lifted up their voice and wept; not being able to tell the sorrowful news with their mouths, but declared it by gestures:

and the king also and all his servants wept very sore; they joined the king's sons in weeping, and were the more moved to it by their weeping, and the rather, since hereby the news of Amnon's murder was confirmed.

Gill: 2Sa 13:37

But Absalom fled,.... As before related, but here repeated for the sake of what follows:

and went to Talmai, the son of Ammihud, king of Geshur: his mother's father, see 2Sa 3:3, where he might hope for protection and safety:

and David mourned for his son every day; or "all the days" ^q, i.e. of the three years Absalom was in Geshur, about the end of which he was comforted concerning Amnon, as the following verses show. Some think it was for Absalom he mourned, but rather for Amnon. The reason why he mourned for him, when he did not for his child by Bathsheba, who died, because that was an infant, this a grown man, and heir to his crown, and was slain by the sword of his brother, and so fulfilled a threatening to himself on account of his own sin, which, hereby no doubt, was brought fresh to his mind.

Gill: 2Sa 13:38

So Absalom fled,.... This is the third time it is mentioned, and the reason of it here Abarbinel thinks is, that when he first fled to his grandfather, he used to stand openly in the court of his palace, and go with him wherever he went from place to place; but when he understood that his father mourned so for the death of Amnon, he was afraid he would send some person to lay hold on him, and take vengeance on him; and therefore he would go no more with the king from place to place, but went and abode in Geshur always, which was a fortified city, as it follows:

and went to Geshur, and was there three years: and never went out of it, until he was fetched by Joab, as 2Sa 14:23 relates; nor is there anything in 2Sa 13:37 disturbed and mutilated, as Spinosa ^r intimates, but the whole is very expressive and emphatic.

Gill: 2Sa 13:39

And the soul of King David longed to go forth unto Absalom,.... In like manner it is supplied and paraphrased in the Targum, because the word rendered "longed" is feminine; though it may be used to denote the effeminateness of David's disposition and carriage on this occasion. Aben Ezra thinks the word "wife", should be supplied, and then the sense is, that the wife of King David, the mother of Absalom, made supplication to him to send forth one of the young men to fetch Absalom, and that by her importunity to him she stirred up a longing desire in David after him. Abarbinel observes, from another writer of theirs, that all the three years David was mourning for his son, he went out continually to seek to take vengeance on Absalom; but after that time, the mother of Absalom, or Tamar his sister, or his daughter, was importunate with the king, and restrained him from going forth to seek vengeance on Absalom; and when he was comforted concerning Amnon, that woman found means to restrain him from going out, and he restrained his servants from going forth against Absalom; and so he observes the word is used for withholding or restraining in Psa 40:10; and this agrees with several ancient versions, as the Vulgate Latin,"King David ceased to persecute Absalom;''and the Septuagint,"King David ceased to go out to Absalom;''and the Syriac version,"and King David abstained from going out after Absalom:"

for he was comforted concerning Amnon, seeing he was dead; and could not be brought back from the grave, though Absalom might be from his exile, to which he had an inclination; but he knew not how to do it, consistent with justice and his own honour.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Sa 13:16

¹ tn Heb “No, because this great evil is [worse] than the other which you did with me, by sending me away.” Perhaps the broken syntax reflects her hysteria and outrage.

NET Notes: 2Sa 13:17

¹ tn Heb “send this [one] from upon me to the outside.”

NET Notes: 2Sa 13:18

¹ tn The Hebrew expression used here (כְּתֹנֶת פַּסִּים, kÿtonet passim) is found only here and in Gen 37:3, 23, 32. Hebrew פַּס (pas) can refer to the palm of the hand or the sole of the foot; here the idea is probably that of a long robe reaching to the feet and having sleeves reaching to the wrists. The notion of a “coat of many colors” (KJV, ASV “garment of divers colors”), a familiar translation for the phrase in Genesis, is based primarily on the translation adopted in the LXX χιτῶνα ποικίλον (citona poikilion) and does not have a great deal of support.

² tn Heb “his”; the referent (Amnon) has been specified in the translation for clarity.

³ tn The Hebrew verb is a perfect with nonconsecutive vav, probably indicating an action (locking the door) that complements the preceding one (pushing her out the door).

NET Notes: 2Sa 13:20

¹ tn Heb “Don’t set your heart to this thing!”

NET Notes: 2Sa 13:21

¹ tc The LXX and part of the Old Latin tradition include the following addition to v. 21, also included in some English versions (e.g., NAB, NRSV, CEV): “But he did not grieve the spirit of Amnon his son, because he loved him, since he was his firstborn.” Note David’s attitude toward his son Adonijah in 1 Kgs 1:6.

NET Notes: 2Sa 13:23

¹ map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.

NET Notes: 2Sa 13:24

¹ tn Heb “your servant has sheepshearers.” The phrase “your servant” also occurs at the end of the verse.

NET Notes: 2Sa 13:25

¹ tn Heb “he”; the referent (Absalom) has been specified in the translation for clarity.

² tc Here and in v. 27 the translation follows 4QSam^a ויצפר (vayyitspar, “and he pressed”) rather than the MT וַיִּפְרָץ (vayyiprats, “and he broke through”). This emended reading seems also to underlie the translations of the LXX (καὶ ἐβιάσατο, kai ebiasato), the Syriac Peshitta (we’alseh), and Vulgate (cogeret eum).

³ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

⁴ tn Heb “he”; the referent (David) has been specified in the translation for clarity.

NET Notes: 2Sa 13:26

¹ tn Heb “and not.”

NET Notes: 2Sa 13:28

¹ tn Heb “when good is the heart of Amnon with wine.”

² tn Heb “and become sons of valor.”

NET Notes: 2Sa 13:32

¹ tn Heb “it was placed on the mouth of Absalom.”

² tn Heb “he”; the referent (Amnon) has been specified in the translation for clarity.

NET Notes: 2Sa 13:34

¹ tn Heb “behind him.”

NET Notes: 2Sa 13:36

¹ tn Heb “and they lifted their voice and wept.”

² tn Heb “with a great weeping.”

NET Notes: 2Sa 13:37

¹ tc The Hebrew text leaves the word “David” to be inferred. The Syriac Peshitta and Vulgate add the word “David.” Most of the Greek tradition includes the words “King David” here.

NET Notes: 2Sa 13:39

¹ tc The translation follows 4QSam^a in reading רוּחַ הַמֶּלֶךְ (ruakh hammelekh, “the spirit of the king”) rather than the MT דָּוִד הַמֶּלֶךְ (david hammelekh, “David the king”). The understanding reflected in the translation above is that David, though alienated during this time from his son Absalom, still had an abiding love and concern for him. He longed for reconciliation with him. A rather different interpretation of the verse supposes that David’s interest in taking military action against Absalom grew slack with the passing of time, and this in turn enabled David’s advisers to encourage him toward reconciliation with Absalom. For the latter view, see P. K. McCarter, II Samuel (AB), 344, and cf. CEV.

² tn Heb “was consoled over Amnon, because he was dead.”

Geneva Bible: 2Sa 13:18

And [she had] a garment of ^{( h )} 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.

^{( h )} For that which was of various colours or pieces, in those days was greatly esteemed, (Gen 37:3; Jdg 5:30).

Geneva Bible: 2Sa 13:20

And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but ^{( i )} hold now thy peace, my sister: he [is] thy brother; regard not this thing. So Tamar remained desolate in her brother Absalom's house.

^{( i )} For though he conceived sudden vengeance in his heart, yet he concealed it till an opportunity arose, and comforted his sister.

Geneva Bible: 2Sa 13:23

And it came to pass after two full years, that Absalom had sheepshearers in Baalhazor, which [is] beside Ephraim: and ^{( k )} Absalom invited all the king's sons.

^{( k )} That is, to a banquet, thinking by it to fulfil his wicked purpose.

Geneva Bible: 2Sa 13:26

Then said Absalom, If not, I pray thee, let my brother ^{( l )} Amnon go with us. And the king said unto him, Why should he go with thee?

^{( l )} Pretending to the king that Amnon was most dear to him.

Geneva Bible: 2Sa 13:28

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 ^{( m )} I commanded you? be courageous, and be valiant.

^{( m )} Such is the pride of the wicked masters, that in all their wicked commandments they think to be obeyed.

Geneva Bible: 2Sa 13:31

Then the king arose, and tare his garments, and lay on the ^{( n )} earth; and all his servants stood by with their clothes rent.

^{( n )} Lamenting, as he that felt the wrath of God on his house, (2Sa 12:10).

Geneva Bible: 2Sa 13:35

And Jonadab said unto the king, Behold, the king's sons come: as thy servant said, ^{( o )} so it is.

^{( o )} That only Amnon is dead.

Geneva Bible: 2Sa 13:37

But Absalom fled, and went to ^{( p )} Talmai, the son of Ammihud, king of Geshur. And [David] mourned for his son every day.

^{( p )} For Maachah his mother was the daughter of this Talmai, (2Sa 3:3).

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 13:1-20

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.

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.

MHCC: 2Sa 13:30-39

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.

Matthew Henry: 2Sa 13:1-20

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, 2Sa 13:1. Those that are peculiarly handsome have no reason, on that account, to be proud, but great reason to stand upon their watch. Amnon's lust was, 1. Unnatural in itself, to lust after his sister, which even natural conscience startles at and cannot think of without horror. Such a spirit of contradiction there is in man's corrupt nature that still it desires forbidden fruit, and the more strongly it is forbidden the more greedily it is desired. Can he entertain the thought of betraying that virtue and honour of which, as a brother, he ought to have been the protector? But what wickedness so vile as not to find admittance into an unsanctified unguarded heart, left to itself? 2. It was very uneasy to him. He was so vexed that he could not gain an opportunity to solicit her chastity (for innocent converse with her was not denied him) that he fell sick, 2Sa 13:2. Fleshly lusts are their own punishment, and not only war against the soul, but against the body too, and are the rottenness of the bones. See what a hard master sinners serve, and how heavy his yoke is.

II. The devil, as a subtle serpent, put it into his head how to compass this wicked design. Amnon had a friend (so he called him, but he was really an enemy to him), a kinsman, that had in him more of David's blood (for he was his nephew) than of David's spirit, for he was a subtle man, cunning to carry on any bad design, especially an intrigue of this nature, 2Sa 13:3.

1. He took notice that Amnon looked ill, and, being a subtle man, concluded that he was love-sick (2Sa 13:4), and asks him, " Why art thou, being the king's son, lean from day to day? Why dost thou pine, being the king's eldest son, and heir to the crown. Being the king's son, "(1.) "Thou hast the pleasures of the court to divert thee; take those pleasures then, and with them drive away the sorrow, whatever it is."Content and comfort are not always to be found in royal palaces. With much more reason may we ask dejected and disconsolate saints why they, who are the children of the King of kings and heirs of the crown of life, are thus lean from day to day. (2.) "Thou hast the power of a prince to command what thou wantest and wishest for; use that power therefore, and gratify thyself. Pine not away for that which, lawful or unlawful, thou, being the king's son, mayest have. Quicquid libet licet - Your will is law. "Thus Jezebel to Ahab in a like case (1Ki 21:7), Dost not thou govern Israel? The abuse of power is the most dangerous temptation of the great.

2. Amnon having the impudence to own his wicked lust, miscalling it love ( I love Tamar ), Jonadab put him in a way to compass his design, 2Sa 13:5. Had he been what he pretended (Amnon's friend), he would have startled at the mention of such horrid wickedness, would have laid before him the evil of it, what an offence it was to God and what a wrong to his own soul to entertain such a vile thought, of what fatal consequence it would be to him to cherish and prosecute it; he would have used his subtlety to divert Amnon from it, by recommending some other person to him, whom he might lawfully marry. But he seems not at all surprised at it, objects not either the unlawfulness or the difficulty, the reproach or so much as his father's displeasure, but puts him in the way to get Tamar to his bed-side, and then he might do as he pleased. Note, The case of those is very miserable whose friends, instead of admonishing and reproving them, flatter them and forward them in their sinful ways, and are their counsellors and contrivers to do wickedly. Amnon is already sick, but goes about; he must take upon him to be so ill (and his thin looks will give colour enough to the pretence) as not to be able to get up, and to have no appetite to any thing but just that which pleases his fancy. Dainty meat is abhorred, Job 33:20. The best dish from the king's table cannot please him; but, if he can eat any thing, it must be from his sister Tamar's fair hand. This is what he is advised to.

3. Amnon followed these directions, and thus got Tamar within his reach: He made himself sick, 2Sa 13:6. Thus he lieth in wait secretly, as a lion in his den, to catch the poor, and to draw them into his net, Psa 10:8-10. David was always fond of his children, and concerned if any thing ailed them; he no sooner hears that Amnon is sick than he comes himself to visit him. Let parents learn hence to be tender of their children and compassionate towards them. The sick child commonly the mother comforteth (Isa 66:13), but let not the father be unconcerned. We may suppose that when David came to see his sick son he gave him good counsel to make a right use of his affliction, and prayed with him, which yet did not alter his wicked purpose. At parting, the indulgent father asks, "Is there any thing thou hast a mind to, that I can procure for thee?""Yes, Sir,"says the dissembling son, "my stomach is weak, and I know not of any thing I can eat, unless it be a cake of my sister Tamar's making, and I cannot be satisfied that it is so unless I see her make it, and it will do me the more good if I eat it at her hand."David saw no reason to suspect any mischief intended. God hid his heart from understanding in this matter. He therefore immediately orders Tamar to go and attend her sick brother, 2Sa 13:7. He does it very innocently, but afterwards, no doubt, reflected upon it with great regret. Tamar as innocently goes to her brother's chamber, neither dreading any abuse (why should she from a brother, a sick brother?) nor disdaining, in obedience to her father and love to her brother (though but her half-brother), to be his nurse, 2Sa 13:8, 2Sa 13:9. Though she was a king's daughter, a great beauty (2Sa 13:1), and well dressed (2Sa 13:18), yet she did not think it below her to knead cakes and bake them, nor would she have done this now if she had not been used to it. Good house-wifery is not a thing below the greatest ladies, nor ought they to think it a disparagement to them. The virtuous woman, whose husband sits among the elders, yet works willingly with her hands, Pro 31:13. Modern ages have not been destitute of such instances, nor is it so unfashionable as some would make it. Preparing for the sick should be more the care and delight of the ladies than preparing for the nice, charity more than curiosity.

4. Having got her to him, he contrives to have her alone; for the adulterer (much more so vile an adulterer as this) is in care that no eye see him, Job 24:15. The meat is ready, but he cannot eat while he is looked at by those about him; they must all be turned out, 2Sa 13:9. The sick must be humoured, and think they have a privilege to command. Tamar is willing to humour him; her chaste and virtuous soul has not the least thought of that which his polluted breast is full of; and therefore she makes no scruple of being alone with him in the inner chamber, 2Sa 13:10. And now the mask is thrown off, the meat is thrown by, and the wicked wretch calls her sister, and yet impudently courts her to come and lie with him, 2Sa 13:11. It was a base affront to her virtue to think it possible to persuade her to consent to such wickedness when he knew her behaviour to be always exemplarily modest and virtuous. But it is common for those that live in uncleanness to think others such as themselves, at least tinder to their sparks.

III. The devil, as a strong tempter, deafens his ear to all the reasonings with which she resisted his assaults and would have persuaded him to desist. We may well imagine what a surprise and terror it was to the young lady to be thus attacked, how she blushed and how she trembled; yet, in this great confusion, nothing could be said more pertinently, nor with greater strength of argument, than what she said to him. 1. She calls him brother, reminding him of the nearness of the relation, which made it unlawful for him to marry her, much more to debauch her. It was expressly forbidden (Lev 18:9) under a severe penalty, Lev 20:17. Great care must be taken lest the love that should be among relations degenerate into lust. 2. She entreats him not to force her, which intimates that she would never consent to it in any degree; and what satisfaction could he take in offering violence? 3. She lays before him the great wickedness of it. It is folly; all sin is so, especially uncleanness. It is wickedness of the worst kind. Such abominations ought not to be committed in Israel, among the professing people of God, that have better statutes than the heathen have. We are Israelites; if we do such things, we are more inexcusable than others, and our condemnation will be more intolerable, for we reproach the Lord, and that worthy name by which we are called. 4. She represents to him the shame of it, which perhaps might influence him more than the sin of it: "For my part, whither shall I cause my shame to go? If it should be concealed, yet I shall blush to think of it as long as I live; and, if ever it be known, how shall I be able to look any of my friends in the face? For thy part, thou shalt be as one of the fools in Israel, "that is, "Thou wilt be looked upon as an atrocious debauchee, the worst of men; thou wilt lose thy interest in the esteem of all that are wise and good, and so wilt be set aside as unfit to rule, though the first-born; for Israel will never submit to the government of such a fool."Prospect of shame, especially everlasting shame, should deter us from sin. 5. To divert him from his wicked purpose at this time, and (if possible) to get clear of him, she intimates to him that probably the king, rather than he should die for love of her, would dispense with the divine law and let him marry her: not as if she thought he had such a dispensing power, or would pretend to it; but she was confident that, upon notice given to the king by himself of this wicked desire, which he would scarcely have believed from any one else, he would take an effectual course to protect her from him. But all her arts and all her arguments availed not. His proud spirit cannot bear a denial; but her comfort, and honour, and all that was dear to her, must be sacrificed to his brutish and outrageous lust, 2Sa 13:14. It is to be feared that Amnon, though young, had long lived a lewd life, which his father either knew not or punished not; for a man could not, of a sudden, arrive at such a pitch of wickedness as this. But is this his love to Tamar? Is this the recompence he gives her for her readiness to attend him in his sickness? Will he deal with his sister as with a harlot? Base villain! God deliver all that are modest and virtuous from such wicked and unreasonable men.

IV. The devil, as a tormentor and betrayer, immediately turns his love of her into hatred (2Sa 13:15): He hated her with great hatred, greatly, so it is in the margin, and grew as outrageous in his malice as he had been in his lust.

1. He basely turned her out of doors by force; nay, as if he now disdained to touch her with his own hands, he ordered his servant to pull her out and bolt the door after her, 2Sa 13:17. Now, (1.) The innocent injured lady had reason to resent this as a great affront, and in some respects (as she says, 2Sa 13:16) worse than the former; for nothing could have been done more barbarous and ill-natured, or more disgraceful to her. Had he taken care to conceal what was done, her honour would have been lost to herself only. Had he gone down on his knees and begged her pardon, it might have been some little reparation. Had he given her time to compose herself after the horrid confusion she was put into, she might have kept her countenance when she went out, and so have kept her counsel. But to dismiss her thus hurried, thus rudely, as if she had done some wicked thing, obliged her, in her own defence, to proclaim the wrong that had been done her. (2.) We may learn from it both the malignity of sin (unbridled passions are as bad as unbridled appetites) and the mischievous consequences of sin (at last, it bites like a serpent); for here we find, [1.] That sins, sweet in the commission, afterwards become odious and painful, and the sinner's own conscience makes them so to himself. Amnon hated Tamar because she would not consent to his wickedness, and so take part of the blame upon herself, but to the last resisted it, and reasoned against it, and so threw all the blame upon him. Had he hated the sin, and loathed himself for it, we might have hoped he was penitent. Godly sorrow worketh indignation, 2Co 7:11. But to hate the person he had abused showed that his conscience was terrified, but his heart not at all humbled. See what deceitful pleasures those of the flesh are, how soon they pass away, and turn into loathing; see Eze 23:17. [2.] That sins, secret in the commission, afterwards become open and public, and the sinners themselves often make them so. Their own tongues fall upon them. The Jewish doctors say that, upon the occasion of this wickedness of Amnon, a law was made that a young man and a young woman should never be alone together; for, said they, if the king's daughter be so used, what will become of the children of private men?

2. We must now leave the criminal to the terrors of his own guilty conscience, and enquire what becomes of the poor victim. (1.) She bitterly lamented the injury she had received, as it was a stain to her honour, though no real blemish to her virtue. She tore her fine clothes in token of her grief, and put ashes upon her head, to deform herself, loathing her own beauty and ornaments, because they had occasioned Amnon's unlawful love; and she went on crying for another's sin, 2Sa 13:19. (2.) She retired to her brother Absalom's house, because he was her own brother, and there she lived in solitude and sorrow, in token of her modesty and detestation of uncleanness. Absalom spoke kindly to her, bade her pass by the injury for the present, designing himself to revenge it, 2Sa 13:20. It should seem by Absalom's question ( Has Amnon been with thee? ) that Amnon was notorious for such lewd practices, so that it was dangerous for a modest woman to be with him; this Absalom might know, and yet Tamar be wholly ignorant of it.

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.

Matthew Henry: 2Sa 13:30-39

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, 2Sa 13:30. It is common for fame to make bad worse; and the first news of such a thing as this represents it as more dreadful than afterwards it proves. Let us not therefore be afraid of evil tidings, while they want confirmation, but, when we hear the worst, hope the best, at least hope better. However, this false news gave as much affliction to David, for the present, as if it had been true; he tore his garments, and lay on the earth, while as yet it was only a flying story, 2Sa 13:31. It was well that David had grace; he had need enough of it, for he had strong passions.

II. The rectifying of the mistake in two ways: - 1. By the sly suggestions of Jonadab, David's nephew, who could tell him, Amnon only is dead, and not all the king's sons (2Sa 13:32, 2Sa 13:33), and could tell him too that it was done by the appointment of Absalom, and designed from the day Amnon forced his sister Tamar. What a wicked man was he, if he knew all this or had any cause to suspect it, that he did not make David acquainted with it sooner, that means might be used to make up the quarrel, or at least that David might not throw Amnon into the mouth of danger by letting him go to Absalom's house. If we do not our utmost to prevent mischief, we make ourselves accessory to it. If we say, Behold, we knew it not; doth not he that pondereth the heart consider whether we did or no? See Pro 24:11, Pro 24:12. It is well if Jonadab was not as guilty of Amnon's death as he was of his sin; such friends do those prove who are hearkened to as counsellors to do wickedly: he that would not be so kind as to prevent Amnon's sin would not be so kind as to prevent his ruin, when, it should seem, he might have done both. 2. By the safe return of all the king's sons except Amnon. They and their attendants were speedily discovered by the watch (2Sa 13:34, 2Sa 13:35), and soon arrived, to show themselves alive, but to bring the certain sad news that Absalom had murdered their brother Amnon. The grief David had been in for that which was not made him the better able to bear that which was, by giving him a sensible occasion, when he was undeceived, to thank God that all his sons were not dead: yet that Amnon was dead, and slain by his own brother is such a treacherous barbarous manner, was enough to put the king and court, the king and kingdom, into real mourning. Sorrow is never more reasonable than when there is sin in the case.

III. Absalom's flight from justice: Absalom immediately fled, 2Sa 13:34. He was now as much afraid of the king's sons as they were of him; they fled from his malice, he from their justice. No part of the land of Israel could shelter him. The cities of refuge gave no protection to a wilful murderer. Though David had let Amnon's incest go unpunished, Absalom could not promise himself his pardon for this murder; so express was the law in this case, and so well known David's justice, and his dread of blood-guiltiness. He therefore made the best of his way to his mother's relations, and was entertained by his grandfather Talmai, king of Geshur (2Sa 13:37), and there he was protected three years (2Sa 13:38), David not demanding him, and Talmai not thinking himself obliged to send him back unless he were demanded.

IV. David's uneasiness for his absence. He mourned for Amnon a good while (2Sa 13:37), but, he being past recall, time wore off that grief: he was comforted concerning Amnon. It also wore off too much his detestation of Absalom's sin; instead of loathing him as a murderer, he longs to go forth to him, 2Sa 13:39. At first he could not find in his heart to do justice on him; now he can almost find in his heart to take him into his favour again. This was David's infirmity. Something God saw in his heart that made a difference, else we should have thought that he, as much as Eli, honoured his sons more than God.

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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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).

Keil-Delitzsch: 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.

Keil-Delitzsch: 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.

Keil-Delitzsch: 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."

Keil-Delitzsch: 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.).

Keil-Delitzsch: 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.

(Note: The lxx have very comprehensive additions here: first of all, after ἐκ πλευρᾶς τοῦ ὄρους ,they have the more precise definition ἐν τῇ καταβάσει , and then the further clause, "and the spy came and announced to the king," Ἄνδρας ὲώρακα ἐκ τῆς ὁδοῦ τῆς ὠρωνῆν (?) ἐκ μέρους τοῦ ὅρους , partly to indicate more particularly the way by which the king's sons came, and partly to fill up a supposed gap in the account. But they did not consider that the statement in 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."

Keil-Delitzsch: 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.

Keil-Delitzsch: 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 ).

Keil-Delitzsch: 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.

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

Constable: 2Sa 13:23-39

Absalom's murder of Amnon 13:23-39

References to two years (v. 23) and three years (v. 38) bracket this literary unit.

Constable: 2Sa 13:23-29

Amnon's murder 13:23-29

Absalom patiently and carefully plotted revenge on Amnon.

". . . As the sheep of Absalom would lose their wool (vv. 23-24), so David's firstborn, the potential shepherd of Israel, would lose his life (vv. 28-29)."²²³

Absalom finally killed his brother at Baal-hazor 15 miles north-northeast of Jerusalem two years later (ca. 985 B.C.). As Amnon's rape of Tamar reprised David's adultery with Bathsheba, so Absalom's execution of Amnon mirrored David's murder of Uriah (cf. Gal. 6:7). David's sons were chips off the old block.²²⁴

Constable: 2Sa 13:30-39

The aftermath of Amnon's murder 13:30-39

The writer may have devoted so much text to straightening out the rumor that Absalom had killed all the king's sons to stress God's mercy in not cutting off all of them. At first report David probably thought God had judged him severely, but it became clear that God had been merciful. Jonadab may have been a member of David's cabinet (v. 3). Evidently he and Absalom had hatched the conspiracy against Amnon to remove the heir apparent to the throne.²²⁵ Jonadab knew precisely what had happened.

Absalom fled to his maternal grandfather (3:3) who lived in the kingdom of Geshur that lay northeast of the Sea of Chinnereth (Galilee).²²⁶ There he stayed for three years (until ca. 982 B.C.). This sets the scene for the next crisis in David's family.

So far at least six consequences of David's sins against Bathsheba and Uriah have surfaced (cf. 12:10-11). First, the child that Bathsheba bore died. Second, Amnon raped Tamar. Third, Absalom broke off communication with his brother, Amnon. Fourth, Absalom murdered Amnon. Fifth, Absalom left the country and his family. Sixth, David had become an even more passive father. This family had become dysfunctional.

"Grace means that God, in forgiving you, does not kill you. Grace means that God, in forgiving you, gives you the strength to endure the consequences. Grace frees us so that we can obey our Lord. It does not mean sin's consequences are automatically removed. If I sin and in the process of sinning break my arm, when I find forgiveness from sin, I still have to deal with a broken arm."²²⁷

"When David sowed to the flesh, he reaped what the flesh produced. Moreover, he reaped the consequences of his actions even though he had confessed his sin and been forgiven for it. Underline it, star it, mark it deeply upon your conscious mind: Confession and forgiveness in no way stop the harvest. He had sown; he was to reap. Forgiven he was, but the consequences continued. This is exactly the emphasis Paul is giving the Galatians even in this age of grace [Gal. 6:7]. We are not to be deceived, for God will not be mocked. What we sow we will reap, and there are no exceptions."²²⁸

More Christians have probably memorized 1 John 1:9 than Romans 6:12-13. First John 1:9 deals with how to handle sin after we have committed it; it is corrective theology. Romans 6:12-13 deals with how to handle sin before we commit it; it is preventive theology. We need to pay more attention to Romans 6:12-13. The purpose of 2 Samuel 13 is to help the reader prevent this type of sin rather than help us recover from it having fallen. It is a strong warning against letting our passions lead us because of the consequences that will follow.

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

Commentary -- Other

Contradiction: 2Sa 13:27

24. Was King Abijah's mother's name Michaiah, daughter of Uriel of Gibeah (2 Chronicles 13:2) or Maachah, daughter of Absalom (2 Chronicles 11:20 & 2 Samuel 13:27)?

(Category: misunderstood the Hebrew usage)

This apparent contradiction rests on the understanding of the Hebrew word bat, equivalent to the English daughter. Although usually used to denote a first generation female descendant, it can equally refer to more distant kinship. An example of this is 2 Samuel 1:24, which states: 'O daughters of Israel, weep for Saul...' As this is approximately 900 years after Israel (also called Jacob) actually lived, it is clear that this refers to the Israelite women, his distant female descendants.

When seen in this light, the 'contradiction' vanishes. 2 Chronicles 13:2 correctly states that Michaiah is a daughter of Uriel. We can assume that Uriel married Tamar, Absalom's only immediate daughter. Together they had Michaiah who then married king Rehoboam and became the mother of Abijah. 2 Chronicles 11:20 and 1 Kings 15:2, in stating that Maachah was a daughter of Absalom, simply link her back to her more famous grandfather, instead of her lesser known father, to indicate her royal lineage. Abishalom is a variant of Absalom and Michaiah is a variant of Maachah. Therefore, the family tree looks like this:

Absalom/Abishalom

|

Tamar-----Uriel

|

Rehoboam-----Maachah/Michaiah

|

Abijah

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.