Text -- 2 Samuel 13:32 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

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)

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.

Commentary -- Verse Notes / Footnotes

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.

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 13:30-39

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 13:30-39

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 13:32-33

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."

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 13:23-39

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 13:30-39

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

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.