Chapter 13

1 Amnon loving Tamar, by Jonadab’s counsel feigning himself sick, ravisheth her. 15He hateth her, and shamefully turneth her away. 19 Absalom entertaineth her, and concealeth his purpose. 23 At a sheepshearing, among all the king’s sons, he killeth Amnon. 30 David grieving at the news is comforted by Jonadab. 37 Absalom flieth to Talmai at Geshur.

1. It came to pass. The series of narratives that follow (chs. 13 to 21) is an account of misfortunes that overtook David after his sin. Chronicles makes no mention of these calamities, as that record also fails to mention David’s sin. After his adultery with Bath-sheba and his murder of Uriah, David was a changed man. He had lost much of his former confidence in himself; nor was he longer complete master of his realm. The people no longer had implicit confidence, and thus were slow to listen to his admonitions concerning the rewards of righteousness or the evils of transgression. When he saw others do the things for which he had set the example, it was difficult to reprove them. His own sons refused to obey him and no longer respected his counsel. Where before he had been strong and courageous, he now became weak and hesitant. A sense of shame constantly hung over him. The following chapters portray the course of events that in part, at least, were consequent upon David’s transgression.

A fair sister. Literally, “a beautiful sister.” Absalom and his sister Tamar were the children of Maacah, who was the daughter of the king of Geshur, and the birth of Absalom took place while David reigned at Hebron (ch. 3:3). Amnon was David’s firstborn, the son of “Ahinoam the Jezreelitess” (ch. 3:2). Since it appears that these sons were now in their young manhood, the events here related must have taken place about the middle of David’s reign of 40 years.

2. Fell sick. This narrative is included in the Sacred Scriptures for the purpose of demonstrating what tragic consequences may come to the household of a man of God who has strayed from the pathway of right and yielded to the tempter. The defects of David’s children were in part attributable to his defects.

Thought it hard. He thought it difficult, under the circumstances, to do to her according to his desires. Having been accustomed to self-gratification and to carrying out his every desire, Amnon actually fretted himself sick because of his inability to gratify his wishes in regard to Tamar.

3. A friend. The friendship was evil and led to Amnon’s ruin. Had Amnon chosen his companions more wisely he might, in the crisis, have had the help of a real friend to give sound and saving counsel.

Very subtil. Jonadab was a crafty man who, by fair means or foul, would secure his ends.

5. Make thyself sick. That is, pretend to be ill. In one sense Amnon had already fallen sick (v. 2). His sickness was the result of ungoverned and ungratified passion. In this instance he would feign illness of a different character, that would make its appeal to the sympathies of the king.

At her hand. David as a wise and discerning father must have understood somewhat of the nature of his son. There is, however, nothing in the record to suggest that he discerned Amnon’s full intentions, or he would not have acceded to his wishes. But he should have been alert enough and sufficiently courageous not to permit Tamar to leave her own quarters and to enter Amnon’s establishment, where such serious consequences might follow.

7. Go now. It was a seemingly innocent command, but in issuing this order David was sending his daughter to shame and his son to death.

8. So Tamar went. Tamar was induced to leave the security of her own quarters for the apartment of Amnon, where he would have her at his mercy.

10. Into the chamber. When, like a fretful invalid, Amnon refused to eat, Tamar herself brought the food into his bedroom.

12. No such thing. See Gen. 34:7. Without anyone else in the house, Tamar had no one to aid her in her attempts to resist her brother’s evil and determined purpose. She first tried to reason with him, speaking of the sinfulness of such an act and of its folly.

13. Cause my shame to go. Tamar tried to bring Amnon to his senses by pointing out that in doing such a deed he would disgrace her, the king’s daughter and his sister, for life. If he had any regard for her, certainly he would not wish to bring such a humiliation upon her and upon the king’s household.

As for thee. Tamar thought of the consequences not only to herself but also to Amnon. By performing such an act he would make a fool of himself, reducing himself to shame and contempt throughout the land. Tamar thought clearly and reasoned logically.

Speak unto the king. Seeing that she was making no headway by reasoning with her determined brother, Tamar began to temporize. What was necessary now was to get out of his clutches, and this was evidently her last resort.

14. Would not hearken. Amnon was utterly selfish, lustful, and determined to have his own way regardless of consequences. He could not be reasoned with. The requirements of God, the virtue of his sister, and the honor of his own name meant nothing to him. For these characteristics David was in part to blame. He avoided bringing his children to account when they did wrong, and permitted them to have their own way. Now they were beyond reason and restraint.

15. Amnon hated her. The result was typical. Amnon was moved, not by love, but by passion, and now that his animal lusts were gratified, he had no further regard for his sister, whom he had so cruelly wronged.

16. No cause. There was no reason for Amnon to demand his sister’s departure. Having wronged her, the least he could do was to protect her and comfort her. In casting her out he was compounding a felony.

Would not hearken. See v. 14. Amnon had not been brought up to hearken to the voice of reason, conscience, or God. Tamar’s remonstrance meant nothing to him.

18. A garment of divers colours. She wore a long robe with sleeves, as was the custom for virgins of the royal household. The point is mentioned in order to show that Tamar must have been recognized as a royal virgin.

19. Rent her garment. This was probably done immediately. Tamar made no attempt to cover up the shame that had come upon her. She was a virtuous young woman whose conduct was entirely above reproach. As she left the apartment of Amnon she gave vigorous evidence of the deep grief she experienced within (see Esther 4:1; 2 Kings 5:8). Thus she prevented Amnon from inventing the tale that she had been guilty of misconduct toward him and for this reason had been expelled from his presence. Tamar was evidently entirely sincere, her actions betokening the keen indignation and grief that were hers. Had she kept quiet she might have been considered a party to the crime.

20. Been with thee? Members of the royal household must have been acquainted with the shortcomings of Amnon, and apparently Absalom immediately sensed what had taken place.

Hold now thy peace. This counsel is in keeping with the deeply revengeful spirit of Absalom. The wrong that had been done to Tamar demanded immediate punishment. The shame that she had suffered was generally known, for her behavior on leaving Amnon’s apartment prevented any hope of concealment. Nothing good was to be gained by counseling delay. If Absalom had himself been the man he should have been, he would have taken the matter immediately in hand and would not have rested until the wrong done to his sister had been righted. But instead of seeking redress by legal means he plotted revenge.

Desolate. Tamar had been shamed and then deserted, and she continued to abide in the home of her brother, unmarried and unhappy in the memory of her disgrace.

21. Was very wroth. David indeed was angry when he heard of this shameful act on the part of his son, but apparently because of the remembrance of his own misconduct he failed to see that justice was done. He felt that his hands were tied by his sin, and as a result he manifested toward his children a leniency that encouraged misconduct such as this. Earlier in life, in conscious integrity and unencumbered by the snares in which he later became entangled, he probably would have administered swift judgment. But now all he did was to manifest a display of wrath and allow the offender to go unpunished.

22. Neither good nor bad. Outwardly Absalom revealed no trace of his inner feelings. Although burning with hatred and revenge he contrived to maintain a calm exterior, while all the time plotting his brother’s death. It would have been far better for all concerned if he had gone immediately to seek justice through the proper legal channels.

23. Absalom had sheepshearers. Sheepshearing was then, and still is, a time of feasting and rejoicing (see 1 Sam. 25:2, 8).

Baal-hazor. This place has been identified with Jebel elРФAsuЖr, 4 1/2 mi. (7.2 km.) northeast of Bethel and 14 1/4 mi. (22.8 km.) from Jerusalem.

All the king’s sons. This invitation of course included Amnon, for the real purpose of Absalom in giving the feast was to secure the opportunity of seizing him.

24. Came to the king. Absalom’s deep guile is revealed in this invitation to David. He hardly expected his father to come, but by urging him to do so, he would help to allay suspicion and would thus encourage the attendance of Amnon.

25. Chargeable unto thee. David declined the invitation on the ground that the attendance of so many might be burdensome to Absalom.

Pressed him. By continuing to urge his father’s attendance, Absalom effectively disguised his real purpose and succeeded in securing David’s blessing on the festivities. Everything now appeared above suspicion.

26. Go with us. David’s sons were now grown, but evidently the father still continued to exercise some measure of control over their activities. Amnon was particularly invited, since he was the eldest son and the heir apparent, who could represent his father at the feast.

Why should he? The question suggests that David may have had some misgivings.

27. Pressed him. By continued urging Absalom finally broke down his father’s resistance and secured his consent that not only Amnon but all the princes (v. 29) be permitted to attend the feast.

28. Smite Amnon. At this time David’s second son, Chileab (ch. 3:3), was possibly already dead, for we hear nothing of him in the record. If so, the death of Amnon would thus make Absalom the next in line for the throne (see ch. 3:2, 3). Perhaps Absalom’s servants thought that his orders for the death of Amnon were aimed at securing his own succession to the throne.

29. His mule. David apparently rode upon a mule (1 Kings 1:33, 38), and so also did Absalom (2 Sam. 18:9). Thus the mule seems to have been the animal that at this time was ridden by persons of distinction.

Fled. When Amnon was slain, David’s other sons no doubt feared that this was only the beginning of a general massacre in which they too would be victims.

30. Tidings came to David. The rumor that came to David was false. Matters like these have a way of growing as they are carried from one person to another.

31. Tare his garments. Exaggerated as the report was, David accepted it as true. His very hesitancy in agreeing to have his sons attend the feast suggests that he had some misgivings. In fact he consented only after urgings (see vs. 26, 27), and then probably against his better judgment. Now he believed that his worst fears had been realized and that a general massacre of all the royal princes had taken place.

32. Jonadab. Jonadab was the “very subtil man” who had given the evil advice that resulted in Tamar’s seduction (vs. 3–5). As a friend of Amnon he was aware of the danger to which his companion was exposed. He knew that the day would come when Tamar’s brother would seek revenge. Jonadab gave to David his own opinion of what had taken place, that only Amnon had been slain.

33. To his heart. The death of Amnon was a severe enough blow, but it was a small matter compared with the reported death of all the sons of David. David had been at fault in not punishing Amnon for his crime against his sister. Because of this failure of duty, the Lord allowed circumstances to follow their own course. Restraints were removed from the forces of evil, and a train of events followed that punished Amnon for his crime (see PP 728).

34. Absalom fled. Absalom no doubt fled immediately after the slaying of Amnon, but the writer has failed to mention that fact till now. A number of events were going on simultaneously, but the writer could relate them only one at a time. The flight of the princes probably took place at the same time as did the flight of Absalom, with the princes making their way back to the palace and Absalom fleeing in another direction. The LXX has the following addition to this verse, “in the descent: and the watchman came and told the king, and said, I have seen men by the way of Oronen, by the side of the mountain.”

35. As thy servant said. When Jonadab had previously told David that only Amnon was dead (v. 32) he was evidently speaking, not from a knowledge of the facts, but from a shrewd surmise. Seeing the princes approaching, he knew that he was right, and did not hesitate mentioning this to David.

37. Talmai. The father of Maacah, Absalom’s mother (ch. 3:3). Absalom knew that his grandfather would grant him sanctuary, whereas his life would not be safe if he remained in Israel.

Mourned for his son. There is some question as to whether this refers to Amnon or Absalom. It was probably Amnon. David had a tender heart and deeply grieved over the death of his son.

38. So Absalom fled. This is the third time this fact is mentioned, but each repetition is for the purpose of introducing some new detail. In v. 34 the simple fact is stated that Absalom had fled. In v. 37 the locality of his flight is given (see Absalom’s Flight and Usurpation of the Kingdom), and here its duration.

39. The soul of. These words are not in the Hebrew and are here inserted because the verb is feminine and David could not properly be the subject. The LXX has “the spirit of.” But if David grieved for Absalom, constantly longing for his return, why did he not bring him back? Though David loved his son, he obviously felt it necessary as a lesson both to Absalom and to the people that at least displeasure at Absalom’s deed be shown (cf. PP 729).

Ellen G. White comments

1–39PP 727, 728

30, 31, 36, 37  PP 727

39   GC 537, 539