Verse 20:[1] And Absalom her brother said unto her, Hath Amnon (Heb. Aminon[2]) thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not (Heb. set not thine heart[3]) this thing. So Tamar remained desolate (Heb. and desolate[4]) in her brother Absalom’s house.
[Absalom said] Who appeared to be the nearer avenger of the perpetrated injury (Martyr).
[Surely Amnon has not lain with thee] She did not disclose the matter; but Absalom sensed it: as a result of his own character, and nature prone to lust (as we shall afterwards see), he was drawing the inference (Sanchez). He was calling him אֲמִינוֹן/Aminon[5] in contempt (Munster and Vatablus out of the Hebrews).
Been with thee, that is, lain with thee. Behold, and imitate the modesty of Scripture expressions.
[Be silent; he is thy brother] This he means. Either, 1. No one, therefore, will suspect that thou didst consent unto the dishonorable act (Menochius). Or, 2. Brothers are to be forgiven injuries (Piscator). Or, 3. Even if he was forgetful of his fraternal duty, be thou mindful of it, lest his infamy recoil upon thee, and upon us all (Malvenda out of Junius). Be mindful of the dignity of our family (Martyr). Domestic evils are to be covered in silence: this was not improperly spoken. Yet Absalom was not thinking this; but he was unwilling to betray his deeply concealed plan for vengeance before the appropriate time (Grotius). Or, 4. The King is not only going to consider thine account, but also his, who is likewise his son, and indeed the firstborn: therefore, thou shalt accomplish nothing with thy complaints (Malvenda out of Junius). Absalom does not accuse his brother, either because he was unwilling to act by law; the Proud often want to avenge their own injuries: or because he was doubtful of the impartiality of his father, he thought, he is mild toward Amnon, and will give me justice; or lest he should bring his sister into disrepute (Martyr).
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.
[Afflict not, etc.] Hebrew: Set not thine heart upon this word[6] (Piscator). Worry not over this matter (Vatablus). Thou shalt not consider the quality of this deed, nor be gloomy over it (Piscator).
Regard not this thing, so as to torment thyself.
[She remained…wasting away, etc.] Hebrew: And Thamar remained, and desolate,[7] etc. (Malvenda); she remained sad and desolate (certain interpreters in Malvenda); she lodged, and that desolate (Junius and Tremellius, Piscator), after the likeness of a widow, whose marriage no one was expecting (Piscator). וְשֹׁמֵמָה, and astonished (Arabic), taken with stupor (Syriac). She remained…desolate (Munster) [he ignored the ו/and].
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.
Verse 21:[8] But when king David heard of all these things, he was very wroth.
[David was sharply afflicted] Both because of the crime committed, and because it could be ascribed to himself, for he had reared his sons in this manner (Martyr). Hebrew: and it, that is, his nose, burned to him;[9] that is, he was set ablaze with anger. See 1 Samuel 15:11[10] (Piscator). He addressed his son, but not very harshly (Menochius).
He was very wroth: To wit, with Amnon; whom yet he did not punish, at least so severely as he should; either from the conscience of his own guilt in the like kind; or from that foolish indulgence which he oft 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, Deuteronomy 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.
[And he was unwilling to sadden the spirit of Amnon his son, since he loved him, because he was his firstborn] These words are in the Greek (and in Josephus [Martyr]), not in the Hebrew (Grotius). For which there is also another reason; that David had sinned most grievously in the same sort, and was ashamed to reprove in his son that which was able to turned back upon his own head. For, as innocence of life brings forth daring; so being conscious of sin steals away all liberty of reproof (Sanchez). It is certain that the King spared Amnon. But David was the administrator of the laws of God, and ought not to respect persons. Yet there are those that excuse David. 1. Because it repented Amnon. Response: If it were so, repentance is indeed effectual in the criminals, that they might be reconciled to God; not so that they might avoid temporal punishment. 2. There was no one to bring the accusation; there were no witnesses present: ought the King to have accused his children? Response: This is specious. Accusers are not always to be expected. Sometimes the judge ought to inquire ex officio, if the crime be well-known by particular pieces of evidence. Hence the Julian Law[11] concerning Adulteries; if one retains his wife after adultery, he is convicted of brother-keeping, and that without accusation. When the perpetrator of a murder was unknown, inquiry was made, Deuteronomy 21; and in Exodus one suspected of theft cleared himself by oath.[12] David did not inquire, nor did he exact an oath. Moreover, certain and significant pieces of evidence were not wanting to David, and public report stands in the place of an accusation. But, what David was unwilling to correct, God punished. Hence hatreds between brothers were following; the family of David was not attending closely; blasphemy against God was rising (Martyr).
Verse 22:[13] And Absalom spake unto his brother Amnon (Gen. 24:50; 31:24) neither good nor bad: for Absalom (Lev. 19:17, 18) hated Amnon, because he had forced his sister Tamar.
[Neither bad nor good] More specifically, concerning this matter (Grotius, Piscator, similarly Menochius). A Synecdoche of genus (Piscator). But, if he had completely abstained from all conversation with him, Amnon would have held him suspect, and would have taken precautions against him (Menochius). For two whole year he dissembled the matter in this fashion, as if he knew nothing of it (Grotius).
Absalom spake unto his brother Amnon neither good nor bad, that is, he said nothing at all to him, to wit, about that business. It is a synecdochical expression, used in like manner, Genesis 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 כִּי/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.
[1030 BC] Verse 23:[14] And it came to pass after two full years, that Absalom had (see Gen. 38:12, 13; 1 Sam. 25:4, 36) sheepshearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king’s sons.
[After a period of two years (similarly most interpreters), לִשְׁנָתַ֣יִם יָמִ֔ים] To two years of days (Montanus), that is, whole years (Vatablus).
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.
[That the sheep were sheared] Which was a time of celebration and joy in that age; with the Jews intent on matters pertaining to cattle, for which reason celebrating feasts at that time. See on 1 Samuel 25 (Menochius, similarly Sanchez, Lyra). Just as in cities there was the κουρεῶτις ἑορτὴ, the third day of Apaturia, of Children;[15] so in the country, of Sheep. For, at that time the sheep were numbered, and there was rejoicing over the increase. Cato the Elder,[16] asking, What is first in domestic affairs? responds, To shepherd well.[17] At that time, that occupation was not thought to be beneath the sons of Kings. …The gods also had their forests, Virgil’s Eclogues 2 (Grotius). The son of the King was a shepherd, as were also the other princes of that innocent and simple age (Lapide).
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.
[In Baal-hazor (thus Montanus and most interpreters), בְּבַ֥עַל חָצ֖וֹר] On the plain of Hazor (Jonathan, Munster, Junius and Tremellius).
[Which is near Ephraim (thus Pagnine and most interpreters)] Hebrew: with Ephraim;[18] that is, situated near Ephraim (Piscator). You will say, But this plain of Hazor, concerning which Joshua 15:25, was on the borders of Ashkelon (Malvenda). Response: He does not understand the tribe of Ephraim, but a city in the tribe of Judah called Ephraim or Ephrem, concerning which John 11:54 (Menochius, similarly the Dutch).
Ephraim; either, first, The city called Ephraim, or Ephrem, John 11:54. Or, secondly, The tribe of Ephraim, towards or nigh unto which this place was situate.
[And he called] Understanding, to the feast (Vatablus).
[The king’s sons] At that time, Lords were wont to be present at those feasts. See Genesis 38 (Malvenda out of Junius).
Verse 24:[19] And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant.
[Let the King come, I pray] With the whole family (Menochius). Not that he wished the King to be present, but so that he might remove suspicion planned crime (Sanchez, similarly Menochius, Martyr).
Let the king…and his servants go, etc.: To the feast, which was usual upon those occasions. See Genesis 38:12; 1 Samuel 25:7, 11.
Verse 25:[20] And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him.
[And let us not burden thee, וְלֹ֥א נִכְבַּ֖ד עָלֶ֑יךָ] Let us not be burdensome to thee, because of expenses (Vatablus). It appears that Absalom had his own goods, and wife and children, in the following chapter (Menochius).
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.
[He blessed him] He prayed for him, or he bade him farewell (Vatablus, similarly Malvenda, Piscator), with a word, perhaps also a gift (Junius). Or the sense is: I give thanks to thee for thy kindness (Martyr).
Blessed him; dismissed him with thanks for his kindness, and with his fatherly blessing.
Verse 26:[21] Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?
[Let Amnon come] He feigns love towards him, but he cherishes hatred within (Martyr). Amnon, who, as firstborn, represents thy person (Menochius).
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.
Verse 27:[22] But Absalom pressed him, that he let Amnon and all the king’s sons go with him.
[He compelled him (thus Vatablus, similarly most interpreters)] Understanding, with entreaties; that is, he was asking importunately (Vatablus on verse 25). וַיִּפְרָץ־בּוֹ,[23] and he made an assault upon him (Montanus). David, so slow in granting permission, appears to have feared some evil (Menochius, similarly Sanchez). He eventually gave consent; because from this intercession for Amnon he was hoping that all offense was set aside; and because the rest of the sons of the king were setting out together (Osiander): whom the King permitted to go with this intention, that Absalom might not undertake any hostility against Amnon (Sanchez). When the time for punishment has come, God is wont to blind the mind. And so Amnon and David are deceived: the former is led to the slaughter, even indeed with his father sending him, so that afterwards he might lament that in a certain way he was the cause of the murder. If the magistrate is remiss, God is not remiss: there are a thousand ways to avenge crimes. David, otherwise so prudent, does not sense the deceit (Martyr).
But Absalom pressed him, etc.: 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.
Verse 28:[24] Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s (Judg. 19:6, 9, 22; Ruth 3:7; 1 Sam. 25:36; Esth. 1:10; Ps. 104:15) heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: (Josh. 1:9) have not I commanded you (or, will you not, since I have commanded you?[25])? be courageous, and be valiant (Heb. sons of valour[26]).
[When he is drunken with wine, בַּיַּיִן] From wine. The ב/in denotes the efficient cause (Piscator). For, while he was sober, he was able to resist, and perhaps to evade death (Martyr). Perhaps Amnon’s sexual incontinence had its rise from luxury and intemperance. Now, because he returned to luxury and drunkenness, he lost his life. The occasion, which was previously the cause of his fall, was to be fled (Sanchez out of Angelome). Note here the justice of God; as he previously sinned while eating, so he is punished in the same context (Lightfoot[27]).
When Amnon’s heart is merry with wine; when he least suspects, and will be most unable to prevent the evil.
[I am the one commanding you, וגו״ הֲל֗וֹא כִּ֤י אָֽנֹכִי֙] Is it not the case, that I have prescribed to you this (Vatablus, similarly Pagnine); that is, are ye not going to do this at my command? (Vatablus).
[I am, etc.] The son of the King, dear to the King, and, with Amnon dead, heir of the Kingdom (Grotius). Absalom was thinking to accomplish two things with one and the same exertion, to serve his desire for revenge and ambition at the same time (Martyr). He promises impunity to them. See 2 Samuel 14:7 (Grotius).
[I am, etc.] That is to say, I take your danger upon myself (Menochius); by my power and authority I will keep you safe (Piscator). He holds his own will as Law. Princes want such servants, who ask no questions (Martyr).
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?
Verse 29:[28] And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man gat him up (Heb. rode[29]) upon his mule, and fled.
[Therefore, the young men of Absalom did] It is probable that they were foreigners from the Kingdom of Geshur; so that, with the murder perpetrated, they might flee with Absalom, and not leave their children or families in an uncertain crisis of life and fortunes (Menochius, Tirinus out of Lyra and Dionysius, Sanchez); for it seems that not otherwise would they dare to do it (Sanchez).
[They mounted their mules] Question: Whence had they these? Response: The mingling of seeds was indeed prohibited; but the use of the things that were thence procreated was conceded. Thus the fat, which it was not lawful for the Jews to eat, they were able to employ for ointments (Martyr).
Every man gat him up upon his mule: Mules were in use amongst the Israelites. See 1 Kings 1:33. For though they might not promote such mixed kinds of procreation, Leviticus 19:19, yet they might use creatures so engendered.
[And they fled] Fearing, lest he attempt to wipe out the whole royal seed. That it was not done is to be ascribed to divine providence. God prescribes to the devil certain limits[30] (Martyr).
[1] Hebrew: וַיֹּ֙אמֶר אֵלֶ֜יהָ אַבְשָׁל֣וֹם אָחִ֗יהָ הַאֲמִינ֣וֹן אָחִיךְ֘ הָיָ֣ה עִמָּךְ֒ וְעַתָּ֞ה אֲחוֹתִ֤י הַחֲרִ֙ישִׁי֙ אָחִ֣יךְ ה֔וּא אַל־תָּשִׁ֥יתִי אֶת־לִבֵּ֖ךְ לַדָּבָ֣ר הַזֶּ֑ה וַתֵּ֤שֶׁב תָּמָר֙ וְשֹׁ֣מֵמָ֔ה בֵּ֖ית אַבְשָׁל֥וֹם אָחִֽיהָ׃
[2] Hebrew: הַאֲמִינוֹן.
[3] Hebrew: אַל־תָּשִׁ֥יתִי אֶת־לִבֵּ֖ךְ.
[4] Hebrew: וְשֹׁ֣מֵמָ֔ה.
[5] Perhaps a diminuative.
[6] Hebrew: אַל־תָּשִׁ֥יתִי אֶת־לִבֵּ֖ךְ לַדָּבָ֣ר הַזֶּ֑ה.
[7] Hebrew: וַתֵּ֤שֶׁב תָּמָר֙ וְשֹׁ֣מֵמָ֔ה.
[8] Hebrew: וְהַמֶּ֣לֶךְ דָּוִ֔ד שָׁמַ֕ע אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵ֑לֶּה וַיִּ֥חַר ל֖וֹ מְאֹֽד׃
[9] Hebrew: וַיִּ֥חַר ל֖וֹ.
[10] 1 Samuel 15:11: “It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel (וַיִּ֙חַר֙ לִשְׁמוּאֵ֔ל); and he cried unto the Lord all night.”
[11] The Lex Julia was ancient Roman law introduced by a member of the Julian family. Individual laws are usually associated with Julius Cæsar or Augustus.
[12] See Exodus 22:11.
[13] Hebrew: וְלֹֽא־דִבֶּ֧ר אַבְשָׁל֛וֹם עִם־אַמְנ֖וֹן לְמֵרָ֣ע וְעַד־ט֑וֹב כִּֽי־שָׂנֵ֤א אַבְשָׁלוֹם֙ אֶת־אַמְנ֔וֹן עַל־דְּבַר֙ אֲשֶׁ֣ר עִנָּ֔ה אֵ֖ת תָּמָ֥ר אֲחֹתֽוֹ׃ פ
[14] Hebrew: וַיְהִי֙ לִשְׁנָתַ֣יִם יָמִ֔ים וַיִּהְי֤וּ גֹֽזְזִים֙ לְאַבְשָׁל֔וֹם בְּבַ֥עַל חָצ֖וֹר אֲשֶׁ֣ר עִם־אֶפְרָ֑יִם וַיִּקְרָ֥א אַבְשָׁל֖וֹם לְכָל־בְּנֵ֥י הַמֶּֽלֶךְ׃
[15] Apaturia was an ancient Greek festival celebrated in late October-early November, during which the clans of Attica met in conference. On the third day, the children born in the intervening year were presented by their fathers or guardians to the assembly. Κουρεῶτις appears to be derived from κείρω, to shear, because on this occasion youths cut and offered their hair to the gods.
[16] Cato the Elder (234 BC-149 BC) was a Roman soldier, statesman, and historian.
[17] Cicero’s De Officiis 2:89.
[18] Hebrew: עִם־אֶפְרָיִם.
[19] Hebrew: וַיָּבֹ֤א אַבְשָׁלוֹם֙ אֶל־הַמֶּ֔לֶךְ וַיֹּ֕אמֶר הִנֵּה־נָ֥א גֹזְזִ֖ים לְעַבְדֶּ֑ךָ יֵֽלֶךְ־נָ֥א הַמֶּ֛לֶךְ וַעֲבָדָ֖יו עִם־עַבְדֶּֽךָ׃
[20] Hebrew: וַיֹּ֙אמֶר הַמֶּ֜לֶךְ אֶל־אַבְשָׁל֗וֹם אַל־בְּנִי֙ אַל־נָ֤א נֵלֵךְ֙ כֻּלָּ֔נוּ וְלֹ֥א נִכְבַּ֖ד עָלֶ֑יךָ וַיִּפְרָץ־בּ֛וֹ וְלֹֽא־אָבָ֥ה לָלֶ֖כֶת וַֽיְבָרֲכֵֽהוּ׃
[21] Hebrew: וַ֙יֹּאמֶר֙ אַבְשָׁל֔וֹם וָלֹ֕א יֵֽלֶךְ־נָ֥א אִתָּ֖נוּ אַמְנ֣וֹן אָחִ֑י וַיֹּ֤אמֶר לוֹ֙ הַמֶּ֔לֶךְ לָ֥מָּה יֵלֵ֖ךְ עִמָּֽךְ׃
[22] Hebrew: וַיִּפְרָץ־בּ֖וֹ אַבְשָׁל֑וֹם וַיִּשְׁלַ֤ח אִתּוֹ֙ אֶת־אַמְנ֔וֹן וְאֵ֖ת כָּל־בְּנֵ֥י הַמֶּֽלֶךְ׃ ס
[23] פָּרַץ signifies to break through, or to use violence.
[24] Hebrew: וַיְצַו֩ אַבְשָׁל֙וֹם אֶת־נְעָרָ֜יו לֵאמֹ֗ר רְא֣וּ נָ֠א כְּט֙וֹב לֵב־אַמְנ֤וֹן בַּיַּ֙יִן֙ וְאָמַרְתִּ֣י אֲלֵיכֶ֔ם הַכּ֧וּ אֶת־אַמְנ֛וֹן וַהֲמִתֶּ֥ם אֹת֖וֹ אַל־תִּירָ֑אוּ הֲל֗וֹא כִּ֤י אָֽנֹכִי֙ צִוִּ֣יתִי אֶתְכֶ֔ם חִזְק֖וּ וִהְי֥וּ לִבְנֵי־חָֽיִל׃
[25] Hebrew: הֲל֗וֹא כִּ֤י אָֽנֹכִי֙ צִוִּ֣יתִי אֶתְכֶ֔ם.
[26] Hebrew: לִבְנֵי־חָיִל.
[27] John Lightfoot (1602-1675) was an English churchman and divine of such distinction and learning that he was invited to sit as a member of the Assembly of Divines at Westminster. He specialized in Rabbinic learning and lore. He brought that learning to bear in his defense of Erastianism in the Assembly and in his comments upon Holy Scripture. He had a long and distinguished career at Cambridge, serving as Master of Catharine Hall, and later as Vice-chancellor of the University.
[28] Hebrew: וַֽיַּעֲשׂ֞וּ נַעֲרֵ֤י אַבְשָׁלוֹם֙ לְאַמְנ֔וֹן כַּאֲשֶׁ֥ר צִוָּ֖ה אַבְשָׁל֑וֹם וַיָּקֻ֣מוּ׀ כָּל־בְּנֵ֣י הַמֶּ֗לֶךְ וַֽיִּרְכְּב֛וּ אִ֥ישׁ עַל־פִּרְדּ֖וֹ וַיָּנֻֽסוּ׃
[29] Hebrew: וַיִּרְכְּבוּ.
[30] See Job 1; 2.