15<\/strong>. hated her exceedingly<\/em> ] “Proprium humani ingenii est odisse quem laeseris.” “It is characteristic of human nature to hate one whom you have injured.” Tac. Agric.<\/em> c. 42.<\/p>\n Verse 15<\/span>. Hated her exceedingly<\/B><\/I>] Amnon’s conduct to his sister was not only brutal but inexplicable. It would be easy to form conjectures<\/I> concerning the cause<\/I>, but we can arrive at no certainty.<\/P> <\/p>\n Then Amnon hated her exceedingly; <\/B>partly because, his lust being now satisfied, his mind and conscience had a true and clear prospect and deep sense of the natural turpitude and baseness of the action, and of that shame, and contempt, and loss, and mischief which was likely to follow it, and consequently an utter aversion from her who had been the instrument and occasion of his sin; and principally by the just judgment of God, both upon Amnon and David, that so the sin might be made public, and way made for the succeeding tragedies; for otherwise it would probably produce love and kindness to her, as it did in another, Gen 34:2<\/span>,3<\/span>; especially, in him, whom both nature, and interest, and even lust itself, obliged to allay her grief and shame by all possible demonstrations of kindness. <\/P> <\/p>\n 15. Then Amnon hated herexceedingly<\/B>It is not unusual for persons instigated by violentand irregular passions to go from one extreme to another. In Amnon’scase the sudden revulsion is easily accounted for; the atrocity ofhis conduct, with all the feelings of shame, remorse, and dread ofexposure and punishment, now burst upon his mind, rendering thepresence of Tamar intolerably painful to him.<\/P><\/p>\n Then Amnon hated her exceedingly<\/strong>,…. Having gratified his lust, his conscience stung him for it, that he could not bear the sight of the object that had been the instrument of it; and it may be the sharp words she had used, representing him as one of the fools in Israel, and perhaps she used sharper words still after he had abused her, filled him with hatred to her:<\/p>\n so that the hatred wherewith he hated her [was] greater than the love wherewith he had loved her<\/strong>; a like instance of love being changed into hatred, after the gratification of lust, we have in Honorius towards his sister Placidia b:<\/p>\n and Amnon said unto her, arise, be gone<\/strong>; without calling her by her name, or owning the relation she bore to him, using her as the basest and vilest of creatures. This conduct was very brutish, as well as imprudent, and foolish to the last degree; had he had any regard to his own reputation, he would never have turned her out of doors so soon, and in such a public manner; but so it was ordered by divine Providence, that his sin might be made known, and so the murder of him for it by Absalom was brought on, and both were suffered as a correction and chastisement to David for his sins of adultery and murder, 2Sa 12:11<\/span>.<\/p>\n b Olympiodorus apud Grotium in loc.<\/p>\n <\/strong><\/p>\n David’s Second Payment, vs. 15-22<\/p>\n Amnon soon proved his real feeling for Tamar <\/em>His hate for her was a more consuming passion than had been his lust. He ordered her out of his house, as though she was there uninvited. Again Tamar protested that there is no cause for his evil treatment of her. She tried to reason that sending her off to a life of desolation was worse than his rape of her, for that would mean, under the customs of the time, that she was no longer marriageable. She was now a defiled woman, and no man would want her for his wife. Her pleading fell on deaf, cruel ears. <\/em>Amnon called for his servant, had Tamar ejected from his house and the door bolted so that she could not re-enter. Tamar went down the street weeping. She tore her beautiful virgin’s robe and heaped ashes on her head. Her hand on her brow bespoke the shame from which she would feign have been rid in her helplessness. Thus her brother Absalom found her.<\/em><\/p>\n Absalom must have known <\/em>the lewd feeling and talk of Amnon relative to his sister. At once he surmised that she had been with Amnon. He spoke in sarcasm, “Has Amnon been with you? But hold your peace, Sister, for he is your brother! Don’t mind it!” This speech of Absalom was likely intended as mockery of David, and implication of what Absalom expected would be his father’s attitude relative to the incident. Tamar remained a desolate woman in her brother’s house, and Absalom’s feeling about David was at least partially correct. David was very angry, but took no steps to deal with the rapist. Meanwhile Absalom made no comment, but bided his time against Amnon.<\/em><\/p>\n Absalom Kills Amnon. 2Sa. 13:15-29<\/span><\/p>\n 15 Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone.<\/p>\n 16 And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her.<\/p>\n 17 Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her.<\/p>\n 18 And she had a garment of divers colors upon her: for with such robes were the kings daughters that were virgins appareled. Then his servant brought her out, and bolted the door after her.<\/p>\n 19 And Tamar put ashes on her head, and rent her garment of divers colors that was on her, and laid her hand on her head, and went on crying.<\/p>\n 20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing. So Tamar remained desolate in her brother Absaloms house.<\/p>\n 21 But when king David heard of all these things, he was very wroth. 24 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. 11.<\/p>\n What were the effects of this sin on the parties affected? 2Sa. 13:15<\/span><\/p>\n The following after-effects of Amnons sins are typical of those seen in the lives of those who commit similar crimes today:<\/p>\n 1.<\/p>\n Amnon despised Tamar. With the intensity that he had before seemed to love her, he now hated her. It is usually true that men hate those whom they have injured. Here is proof that lust is not love.<\/p>\n 2.<\/p>\n Absalom spoke kindly to his sister to comfort her. There was nothing he could do immediately, but he was very angry.<\/p>\n 3.<\/p>\n David was angry. His hands were tied. He could not punish his son for this crime, when he himself had only recently committed a similar, but worse, one.<\/p>\n 4.<\/p>\n Tamar was utterly humiliated. She put ashes on her head, tore her beautiful robe, laid her hand on her head, and went away crying. Her sorrow and shame were overwhelming.<\/p>\n Such scenes are often repeatedthe criminal hates his victim, the brothers of the wronged sister seek revenge, the parents are angry but helpless, and the victim is shamed.<\/p>\n 12.<\/p>\n Why was Amnons sending Tamar away a greater evil? 2Sa. 13:16<\/span><\/p>\n When Amnon tried to get rid of Tamar, she rebuked him saying that it was worse for him to send her away than to force her and lie with her in the first place. If Amnons love had been sincere, he would not have treated her this way under any circumstance. Tamar was a very clear-minded girl; and although she knew that it was not customary for a half-brother to marry his half-sister, she would certainly have considered this less of a folly than what Amnon was doing. His abrupt command, Arise, be gone, indicates that he was contemptuous of her and that her presence was burdensome to him. He could hardly wait to get rid of her after he had humbled her. His twisted state of mind is further brought out in the fact that he finally called his household servant and commanded him to put Tamar out and to bolt the door so that she could not return. He was thus left alone in the cesspool of sin that he had made for himself.<\/p>\n 13.<\/p>\n What was her garment of many colors? 2Sa. 13:18<\/span><\/p>\n Tamars coat of many colors reminds the Bible reader of the coat which Jacob made for Joseph (Gen. 37:3<\/span>). Bible translators have understood this description in various ways. Aquila, in his Greek translation, rendered the phrase as describing a long coat with sleeves. It was also viewed this way by Jerome in the Vulgate. Tamars garment was probably an upper coat reaching to the wrists and ankles and was a distinctive garment of the noblemen and kings daughters. Tamar rent this coat as a sign of her deep grief.<\/p>\n 14.<\/p>\n What action did Tamar take? 2Sa. 13:19<\/span><\/p>\n Tamar did not know what to do. In her bewildered state, she left Amnons house in tears. Like the captives described in Babylon (Eze. 27:30<\/span>), she cast up dust upon her head. Her beautiful princess robe was ripped in the customary way of showing deep grief. She held her head as if it were to burst and went through the streets weeping.<\/p>\n 15.<\/p>\n Why did Absalom suspect Amnon? 2Sa. 13:20<\/span><\/p>\n Jonadab had been observant of Amnons strange actions, and it would not be unlikely that Absalom was also aware of something unusual in his conduct. He calls him Aminon, a diminutive of contempt. Absalom asked Tamar if little Amnon had forced her. He asked her not to do anything about it, but let him take vengeance. 16.<\/p>\n What did David do about the situation? 2Sa. 13:21<\/span><\/p>\n Davids conduct reminds one of the conduct of Jacob when Dinah was defiled at Shechem. Jacob held his peace when he heard about the sin and waited until his sons had come in from the field (Gen. 34:5<\/span>). Jacob seemed more concerned for his reputation and physical safety among the Canaanites and Perizzites than he was for the punishment of the sinners. David was very angry when he heard what had happened to Tamar, but he did nothing about it. Perhaps he felt that he was helpless, since he had committed a similar sin himself. On this account his rebuke of Amnon would be ineffective. The Septuagint has an additional statement indicating that David did not rebuke Amnon because he was his first-born son and he loved him. As a matter of fact, if David had really loved the boy, he would have rebuked him. The father chastens the son whom he loves (Heb. 12:6-7<\/span>). David was probably overindulgent towards his son, especially the one he thought would succeed him to the throne.<\/p>\n 17.<\/p>\n Why did Absalom refuse to say anything to Amnon? 2Sa. 13:22<\/span><\/p>\n Absalom was so angry about the crime which was committed and hated Amnon so much that he was afraid to say anything to him either good or bad for fear that he would reveal his intentions to him. His motive for silence would seem to be a desire that his designs would not be suspected, and he kept this silent attitude as he laid plans to kill Amnon.<\/p>\n 18.<\/p>\n In what way did Absalom take revenge? 2Sa. 13:23<\/span><\/p>\n Absalom slew Amnon. He did not take revenge personally. He commanded his servants to slay Amnon when his heart was merry with wine and he was not cautious. Amnon was slain at the time of sheep-shearing. Sheep-shearing time was a time of feasting (1Sa. 25:36<\/span>). Absalom showed himself to be a crafty, cunning, hypocritical sort of fellow. For a long time he hid his anger of heart and spoke softly to Amnon and Tamar. He deceived David.<\/p>\n Absalom was just as guilty of the murder of his brother as if he had taken the life himself. What a man does through his agents may be charged to him.<\/p>\n 19.<\/p>\n Why did Absalom invite the king and all his sons? 2Sa. 13:24-25<\/span><\/p>\n The kings sons were the chief rulers of the land (2Sa. 8:18<\/span>). The Greek translation again has an additional statement that Absalom asked the king and his sons as well as his servants to go to the sheep-shearing feast. David refused saying that if all went there would be great inconvenience to Absalom. Even though Absalom insisted, David refused to go. He did send him away with his blessing suspecting nothing of Absaloms real motive for holding the feast.<\/p>\n 20.<\/p>\n Why should Amnon especially be invited? 2Sa. 13:26-27<\/span><\/p>\n The request for Airmans presence seems to have aroused Davids suspicion, because he asked why he should go. Absalom did not give a direct reason, according to the record, but he continued to urge that he be allowed to go. It may have been that he asked for him and the other sons to be present since David himself had refused to go. Amnon was the heir-apparent to the throne, and Absalom could ask for his presence especially without arousing too much suspicion. David was satisfied by Absaloms explanation and finally gave his consent. Once again, the Greek translation has a phrase which has not come down to us in our English translations. This phrase states that Absalom made a feast that was fit for a king.<\/p>\n 21.<\/p>\n Why did the kings sons ride on mules? 2Sa. 13:29<\/span><\/p>\n Baal-hazor (2Sa. 13:23<\/span>) was in Ephraim, some twenty miles north of Jerusalem. Such a long distance to travel would necessitate the kings sons having some means of transportation. The employment of these animals not only for war (2Sa. 18:9<\/span>), but also in times of peace was an indication of growing luxury in Davids kingdom. Previously the ass had been the customary mount for persons of dignity (Jdg. 5:19<\/span>; Jdg. 10:4<\/span>; Jdg. 12:14<\/span>). The horse was used largely for military purposes. The rearing of hybrid animals was prohibited (Lev. 19:19<\/span>). Absalom was especially fond of the mule as a means of transportation and employed it when he made his effort to steal the hearts of the men of Israel. He was riding on a mule when his head was caught in the branches of a tree and he was left suspended (2Sa. 18:9<\/span>). When Absalom gave the order to kill Amnon and his servants actually killed the crown prince, the other princes might have thought that all were destined to be slain; and for that reason, they all fled immediately.<\/p>\n (15) Hated her exceedingly.<\/strong>It is characteristic of human nature to hate one whom you have injured (Tacitus, quoted by <\/em>Kirkpatrick), This result shows that Amnon was governed, not by love, but by mere animal passion.<\/p>\n 15<\/strong>. <\/strong> Hated her exceedingly <\/strong> His love had been the offspring of his foul desire, and when that was satiated his sin, his danger, and shame all rushed upon his thoughts, and generated this hatred in his soul. “He now feels for the first time,” says Ewald, “the sinfulness of his deed, and the impossibility of his love being ever reciprocated.”<\/p>\n <\/p>\n <\/strong> Amnon Spurns Tamar<\/p>\n v. 15. Then Amnon,<\/strong> having gratified his bestial lust, hated her exceedingly,<\/strong> this being the usual consequence of a relation such as pictured in this chapter, so that the hatred wherewith he hated her was greater than the love wherewith he had loved her;<\/strong> he now loathed the object of his former intense passion. And Amnon said unto her, Arise, be gone!<\/strong> <\/p>\n v. 16. And she said unto him, there is no cause; this evil in sending me away is greater than the other that thou didst unto me. <\/strong> The Hebrew text shows an unfinished sentence, spoken in great agitation: On account of this greater evil than the other which thou didst to me in sending me away-. If he persisted in driving her from his house, men might believe that she had given him occasion to act toward her in such a manner, and the disgrace would be all the greater. But he would not hearken unto her,<\/strong> did not, in fact, even let her finish her protest. <\/p>\n v. 17. Then he called his servant that ministered unto him,<\/strong> his own private attendant, and said, Put now this woman out from me, and bolt the door after her,<\/strong> just as if she had tempted him to a shameful act and he wanted to insure against a repetition of her shamelessness. <\/p>\n v. 18. And she had a garment of divers colors upon her,<\/strong> a coat or upper garment with long sleeves; for with such robes were the king’s daughters that were virgins appareled. <\/strong> Although she was a virgin and a princess, Amnon treated Tamar like a common prostitute. Then his servant brought her out, and bolted the door after her. <\/p>\n v. 19. And Tamar,<\/strong> as a sign of her great grief over the shame laid upon her, put ashes on her head, and rent her garment of divers colors that was on her, and laid her hand on her head,<\/strong> as a token of the fact that the hand of God lay heavily on her in this visitation, and went on crying,<\/strong> bewailing the greatness of her shame and disgrace. <\/p>\n v. 20. And Absalom, her brother, said unto her, Hath Amnon, thy brother, been with thee?<\/strong> He guessed the state of affairs at once, expressing his opinion thus delicately. But hold now thy peace, my sister; he is thy brother; regard not this thing,<\/strong> lay it not to heart. He feigned a carelessness which he was far from feeling, because he wanted to conceal his purpose to revenge himself in the sight of all men. If Tamar would act in the same manner, he would have a better opportunity to carry out his design. So Tamar remained desolate in her brother Absalom’s house,<\/strong> literally, “as desolated,” as one whose happiness in life had been destroyed. <\/p>\n v. 21. But when King David heard of all these things, he was very wroth. <\/strong> His anger, unfortunately, did not cause him to act, to punish Amnon. Either the consciousness of his own recent sin held him back, or he practiced a false indulgence toward his first-born son. <\/p>\n v. 22. And Absalom,<\/strong> true to his plan of hiding his feelings for the time being and lulling Amnon to security, spake unto his brother Amnon neither good nor bad,<\/strong> he simply avoided him; for Absalom hated Amnon because he had forced his sister Tamar. <\/strong> Such examples of sin as here narrated instill a loathing and a horror of sin. They show that every sin and especially such sins of the flesh are an abomination in the sight of God, evils which cause only sorrow and heartache among men. <\/p>\n 2Sa 13:15-17<\/span><\/em><\/strong>. <\/strong>Then Amnon hated her exceedingly<\/em><\/strong><\/strong> The flux and reflux of passion in a brutal breast are here finely painted. Commentators are at a loss to account for this sudden and excessive hatred; and, indeed, there seems to be something extraordinary in it. Tamar’s rape had an effect upon her ravisher directly contrary to that of Dinah upon her’s. But their circumstances were different. Hope seconded and supported Shechem’s <\/em>passion, but despair drove Amnon’s <\/em>into its opposite extreme. This is often observed to be the case with passions too tumultuous and unruly. Amnon’s mind was first agitated by lust, and then by remorse, which drove to different extremes like the vibrations of a pendulum. God abandoned him thus to the tumult of his own intemperate mind, to make this other punishment of David’s adultery more flagrant, and the prophet’s prediction of raising up evil to him out of his own house <\/em>more conspicuous; for Amnon’s barbarous behaviour now precluded all possibility of concealing his guilt. <\/p>\n DISCOURSE: 318 2Sa 13:15<\/span>. Then Amnon hated her exceedingly; so that the hatred wherewith he hated her, was greater than the love wherewith he had loved her.<\/em><\/p>\n THE word of God will surely take effect in due season; and every threatening in it, as well as every promise, will be accomplished. God had, with most astonishing mercy, so far pardoned the iniquity of David, as to remit all punishment of it in the future world: but, as his sin had produced a public scandal, and had caused the name of God to be blasphemed through the land, God warned him by Nathan, that he should be visited with troubles through life; with troubles in his own family, not unlike to those which he himself had brought on the family of Uriah. Accordingly we find that these troubles speedily commenced. His eldest son Amnon, the heir to his throne, conceived a criminal desire after his half-sister, Tamar; and so violent was his passion, that his health was visibly impaired by it. By the advice of his friend Jonadab, he laid a plan for getting her within his reach; and then, when she would not consent to his impious purposes, he effected them by force. But no sooner had he accomplished his wishes, than his love was turned into a most inveterate hatred; insomuch that, as our text informs us, the hatred wherewith he hated her was greater than the love wherewith he had loved her. Now this change of his mind gives us a deep insight into human nature; and affords us occasion for many profitable remarks upon,<\/p>\n I.<\/p>\n The love of the ungodly<\/p>\n As it is not our design to dwell more than is necessary on the particular event that is here recorded, we shall consider personal attachment as comprehending both love and friendship. Now love, in this extended sense, may exist in a very high degree where there is no religious principle; it may even in some respects vie with the most exalted instances that are to be found in the Church of God; with the love of Jacob to Rachel, for the sake of whom seven years of servitude appeared but as a few days [Note: Gen 29:20<\/span>.]; and with the friendship that subsisted between David and Jonathan, whose love for each other exceeded even the love of women [Note: 2Sa 1:25-26<\/span>.]. But it must be confessed, that far the greater part of that which passes for love and friendship in the world, is bad; and that even the best of it is very defective. For the elucidating of this point we shall shew,<\/p>\n 1.<\/p>\n The criminality of that which is evil<\/p>\n [Behold that which is spoken of in our text: it was exceeding ardent, it is true; but it was selfish, cruel, impious:<\/em> it had respect to nothing but personal gratification; it sought that gratification at the expense of the honour, the interest, the happiness of the object beloved; and it trampled under foot every law whether human or divine. In the case before us this is plain and obvious; and it will be found that very much of that which is called love and friendship, is of precisely the same stamp and character. It is scarcely needful to advert to that which issues in the seduction of innocence, and a dereliction of the seduced object to all the horrors of infamy and want; yet, how many thousands, of the lower classes especially, have reason to deplore and execrate the existence of such love, amongst their family, their friends, or their acquaintance! Nor is the friendship of innumerable classes both in higher and lower life unlike to this. Behold the gamester; he has his friends to whom he is strongly attached, not for any valuable qualities in them, but because they administer to his pleasure: but so cruel is his attachment, that if he can win from them all that they possess, he will gladly do it, though he thereby reduce both them and their families to the lowest ebb of misery and ruin. In like manner the persons that unite for what is called conviviality and good fellowship: what are these, but confederates against the God of heaven and earth, associated together to encourage one another in a contempt of his majesty, and a violation of his laws? If men unite for the purposes of plunder, or in resistance to the constituted authorities of the land, we conceive that we do them no injustice, when we speak of them as thieves or rebels: nor will God designate by any gentler terms the union of those who uphold one another in a systematic opposition to his holy will. Whatever be the particular line of conduct they pursue, whether the more flagrant one of open licentiousness, or the more approved one of sober sensuality, their love is selfish<\/em>, because it centres in self; it is cruel<\/em>, because it seeks its own ends without regard to the happiness of others; and it is impious<\/em>, because it is a conspiracy to banish God from the world.]<\/p>\n 2.<\/p>\n The deficiency of that which is good<\/p>\n [Nothing is more honourable than virtuous love, nor any thing more delightful than friendship founded on virtuous principles. But still if the attachment be merely that which springs from natural affections, it is defective: it is defective in its foundation<\/em>, its exercise<\/em>, its continuance<\/em>.<\/p>\n That cannot be perfect which has not piety for its basis<\/em>. Our love to each other should spring from our love to God, and have respect to his image in the person beloved. The persons conformity to Gods mind and will should be the reason, and the measure, of our love to him. Where this is not the case, the union will be in danger of being dissolved by that very thing which ought most powerfully to cement it. If one of the parties become pious, the change will only produce alienation of heart in him whose attachment was founded on natural qualities or attainments: the correspondence of sentiment which is essential to love will have ceased; and the most ardent affection will from thenceforth either be changed into hatred, or subside into cold respect.<\/p>\n As the foundation of merely natural attachments is defective, so also is the exercise:<\/em> for how can our love aim at the spiritual welfare of its object, when we ourselves have no spiritual sensibility? We may do much, and suffer much, for the temporal happiness of those we love; but we shall retard, rather than advance, whatever could conduce to the good of his soul. How miserably defective then must such attachment be, when, instead of promoting, it obstructs the most valuable ends of life!<\/p>\n Nor is it possible, in the very nature of things, for such attachments to continue<\/em> beyond the present state of existence. The righteous have a prospect beyond the grave. As a river gliding sweetly through its banks is separated at last by an intervening pier, and then flows in renewed union to the ocean to part no more, so do the godly pass their days together in sweet communion, till separated for a moment by death, they meet again in the future world, to spend an eternity together in unfading bliss. But no such prospect opens to the worldly man: however happy he may be in his love or friendship, his views are bounded by the narrow limits of this present world. We might add too, that even in this world its continuance is most uncertain: for where religion does not reign in the heart, and form the basis of our affection, the attachment is liable to be easily interrupted, and speedily dissolved: and it is but too often found, that when the object ceases, through illness or poverty, to administer the wonted satisfaction, attachment languishes, and gives way to indifference and neglect.]<\/p>\n Intimately connected with this subject is,<\/p>\n II.<\/p>\n The hatred of the unjust<\/p>\n That men should hate those who injure them, will not create in us any surprise; but that they should hate those whom they have injured, and because they have injured them<\/em>, may seem strange indeed: but this is really the common course of human events. The instance recorded in our text is worthy of particular notice.: The injury which Amnon had done to Tamar was beyond measure great: and, if his love underwent any change at all, we might well suppose that it would give way to pity and compassion. But behold, instead of harbouring any tender emotions towards her, he was instantly inflamed with the most inveterate resentment; insomuch that, ardent as his love had been, his hatred now far exceeded it. But this change was founded in human nature, and was precisely such as injustice is calculated to produce. We hate those whom we have injured,<\/p>\n 1.<\/p>\n Because we have lowered ourselves in their esteem<\/p>\n [We all affect the esteem of our fellow-creatures; and it is well to do so: a good name is rather to be chosen than great riches, and loving favour rather than silver and gold [Note: Pro 22:1<\/span>.]. Whilst we are unconscious of having done any thing to forfeit a persons esteem, we conclude, as a matter of course, that we possess it: but when we are sensible that we have injured him in any respect, we feel that we have suffered loss in his esteem: and this loss we resent as an injury done to ourselves. It is by no means uncommon for persons so to expose themselves to censure by their follies, as to render the society in which they mix, and even the town or village in which they live, disgustful to them; and they hate all the people whose censure they have incurred, for no other reason than because they have seen and noticed the improprieties of their conduct. Their pride is wounded; and they impute that to the malignity of others, which they should ascribe rather to their own folly. Thus it is with respect to injuries of every kind: we feel that the commission of them lessens our character in the eyes of him whom we have injured; and not having any suitable humiliation in our own souls, we impute that to malignity in him, which is the sole fruit of our injustice.]<\/p>\n 2.<\/p>\n Because we have enabled him to lower us in the estimation of others<\/p>\n [We can easily go to sleep in sin, provided our iniquity be unknown; but a discovery of it fills us with the most pungent grief. Now if we have injured any person, we have put ourselves in the power of that person, so that he can inflict upon us the severest wounds, by exposing our conduct to public reprehension. Some indeed there are who care but little about their character, and who are therefore indifferent whether their conduct be exposed or not: but, where character is dear to a man, and he has done any thing which would involve him in much disgrace, there his hatred will proportionably rise against the person that is privy to his shame. We cannot find a more striking instance of this than in the history of David. He had injured his friend Uriah in the basest manner; and used all possible methods to conceal his shame. Having failed in these, he found that Uriah must of necessity ere long discover the injury he had received; and therefore he longed for Uriahs death; yea, he actually laid a snare for his life, and was delighted to hear that he had successfully attained his murderous object. We are far from saying that every mans resentment would carry him to this length, even where the same grounds for it existed: but we have no doubt, that there is not any one who, in similar circumstances, would not rejoice to hear that the person whom he had injured was dead: all concern about his life would be swallowed up in the hope of concealing his own shame, and retaining an unblemished character before men.]<\/p>\n 3.<\/p>\n Because we conceive him to be our enemy<\/p>\n [It is natural to suppose that those whom we have injured are our enemies: and that consideration is quite sufficient to excite hatred in the bosom of an unjust man. Hence Solomon observes, A lying tongue hateth those that are afflicted by it [Note: Pro 26:28<\/span>.]. Indeed it is from this consideration that men hate the Scriptures, and even God himself: they know that the Scriptures are against them, and that God is displeased with them: and therefore they hate the light, and will not come to the light, lest their deeds should be reproved: yea, they say, Make the Holy One of Israel to cease from before us; or, as the fool in his heart, I wish there were no God [Note: Isa 30:11<\/span>; Psa 14:1<\/span>.]! In like manner they hate pious ministers also, as Ahab did; I hate Micaiah, because he doth not speak good concerning me, but evil. Whilst we suppose that men love us, there is no difficulty in loving them: the vilest of publicans and sinners will do this: but when we think that our persons or our characters are odious to others, it requires much grace to feel a loving spirit towards them; a grace which no ungodly man can exercise, nor any unjust man possess. Resentment is the only fruit which nature, so circumstanced, will produce.]<\/p>\n Many valuable lessons may be learned from this subject: we may see in particular the importance, Of cultivating a religious principle<\/p>\n [Had Amnon felt the power of religion in his soul, he would have withstood the first impulse of his desire, and said, How shall I do this great wickedness, and sin against God? Or, if he had been overcome with the temptation, he would at least have sought to repair the injury he had done, and not have aggravated it by such cruel treatment. But, being destitute of all religious principle, he was the sport of every lust, and was driven from one extreme to another, as a leaf before the wind. And what can we expect, but to be equally unstable, though we should not commit exactly the same enormities as he? Yes; nothing but a religious principle will keep us firm. If we have the fear of God in our hearts, we shall stand in awe, and not sin, even though we know that our iniquity will not be discovered by mortal eyes: and if we have the love of Christ in our hearts, that will constrain us to live to him, in a holy conformity to his will, and in a cheerful obedience to his commands.]<\/p>\n 2.<\/p>\n Of associating with pious friends<\/p>\n [Had Jonadab been pious, he would have instantly endeavoured to divert Amnon from his purpose: but, being himself an ungodly man, he offered himself a pander to Amnons lusts, and suggested to him the plan whereby he might obtain the gratification he desired. Thus was he, in fact, the instrument whereby these horrid impieties were accomplished. Thus it is with ungodly companions at all times: instead of discountenancing evil, they will encourage it, and facilitate the execution of it to the uttermost. Knowing then, as we do, how apt we are to imbibe the spirit of our friends, should we not be careful with whom we associate? Should we not select our friends from the wise and good, rather than from among the giddy and profane? He that walketh with wise men, says Solomon, will be wise; but a companion of fools shall be destroyed [Note: Pro 13:20<\/span>.]. Let us remember that evil communications will corrupt good manners; and let us choose those for our associates in this world, whom we shall wish to dwell with in the world to come.]<\/p>\n 3.<\/p>\n Of setting a good example<\/p>\n [We cannot but trace, in some degree at least, the wickedness of Amnon to the sad example which David had set him. Amnon would be ready to excuse his own conduct towards Tamar, in comparison of David towards Bathsheba and Uriah. At all events, he would say, my father cannot be very severe in censuring me, when he recollects what he himself has done. In like manner, if we give the world occasion to reproach us, we shall lose all weight and influence in reproving them; yea, we shall harden them in their iniquities, and encourage them to vindicate themselves from our example. Let parents, and masters, and all that are in authority, bear this in mind, that one bad act of theirs will do more to countenance sin, than ten good admonitions will do to repress it. Let religious professors in particular remember it; for if they cast a stumbling-block before men, they will be accountable to God for all the evil that ensues. Methinks, in this, and in many subsequent events, David could not but see the sad fruit of his own iniquities; and that very consideration would add ten-fold poignancy to all his grief: and many parents may find in the conduct of their children the severest reprehension for their own neglects. Let us guard against all such occasion for self-reproach; and endeavour so to act, that we may be able to say to all around us, Whatsoever ye have seen and heard in me, do, and the God of peace shall be with you.]<\/p>\n<\/p>\n (15) Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone.<\/p>\n<\/p>\n Can the mind conceive anything more detestable than this unnatural, cruel conduct? Reader! may we not pause over it and ask, is it possible for beings of such malignity to be found among mankind? Are there not here evidently traces of the infernal spirits? Are not those evil spirits which first tempt us to sin, the very first to accuse us before God? See Zec 3:1<\/span> ; Rev 11:10<\/span> .<\/p>\n 2Sa 13:15 Then Amnon hated her exceedingly; so that the hatred wherewith he hated her [was] greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone.<\/p>\n Ver. 15. Then Amnon hated her exceedingly.<\/strong> ] Heb, With great hatred greatly; so did Nero, that shame of mankind, hate his own mother, after that he had carnally known her. So did Semiramis hate her son Ninus; Phaedra her Hippolitus; Medea her Jason, &c. Of these filthy pleasures, a man may break his neck before his fast: <\/p>\n “ Labor est etiam ipsa voluptas.<\/em> ”<\/p>\n <\/p>\n At the last, howsoever, it biteth<\/strong> ] like a serpent, and stingeth like a cockatrice. Pro 23:32 Amnon was now pricked in conscience, and ashamed of his horrible sin; hence this extreme hatred. Neither was it without the Lord that this foul crime might come abroad to David’s grief, as Martyr noteth, that he might further feel what “an evil and bitter thing sin is.”<\/p>\n Absalom Executes Judgment <\/p>\n 2Sa 13:15-27<\/p>\n When men yield to irregular passion, they go from one extreme to the other-from wicked love to wicked hate. If women would but realize this, how often it would save them from lives of misery. To yield to a mans impulse is not to secure his loyalty, but to alienate and perhaps destroy it.<\/p>\n Absalom was Tamars own brother and, since her father had failed her, was therefore her natural protector. Recommending her to hold her peace, Absalom quietly awaited a suitable opportunity for wreaking vengeance; but she, poor girl, had to face a blighted life. The crime of her betrayal would hang over it as a dark cloud which even the vengeance that Absalom was about to take could never remove. How many myriads of girls have had to face the same sad lot!<\/p>\n It was Davids duty, as her father, to punish the evildoer. The law enjoined the penalty of death for such an offense, Lev 18:9; Lev 18:29. But Davids hands were not clean. He had himself incurred the same penalty, and could not condemn in another what he had condoned in himself. Besides this, the Septuagint adds, he loved Amnon, because he was his first-born. How tortuous are the ways of sin!<\/p>\n hated her: Eze 23:17 <\/p>\n exceedingly: Heb. with great hatred greatly <\/p>\n Reciprocal: Gen 49:7 – Cursed 2Sa 13:1 – loved her 2Sa 13:36 – very sore Eze 23:29 – deal<\/p>\n 2Sa 13:15-17. Then Amnon hated her exceedingly His mind, which at first had been impelled by lust, was now agitated by remorse, which drove it to a different extreme, like the vibration of a pendulum. The horror of his guilt struck him with a sudden detestation of her whom he deemed the cause of it, and he hated his sister when he should have hated himself. Thus, through Gods abandoning him, in just judgment, to the tumult of his own intemperate mind, this other punishment of Davids adultery became more flagrant; and the prophets prediction, of evil being raised up to him out of his own house, more conspicuous. For Amnons barbarous behaviour now precluded all possibility of concealing his guilt. The moment his brutality was indulged, he commanded his sister out of his sight. And she said, There is no cause For me to go, or for this hard usage. She had given him no cause for aggravating his first offence, by loading it with an immediate and public scandal, and indelible reproach upon her, himself, and his house; upon religion, and the people of God. This evil is greater than the former Not a greater sin, but an act of greater cruelty, and a greater calamity to her; because it exposed her to general infamy and contempt. And, besides, it turned a private offence into a matter of public scandal, to the great dishonour of God and of his people, and especially of all the royal family. But he would not hearken to her <\/p>\n He was now as deaf to decency and humanity as he had been before to all sense of shame and conscience, and, therefore, called to his servant that attended him, and bid him turn out that woman from him, and bolt the door after her.<\/p>\n Then Amnon hated her exceedingly; so that the hatred wherewith he hated her [was] greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone. 15. hated her exceedingly ] “Proprium humani ingenii est odisse quem laeseris.” “It is characteristic of human nature to hate one whom you have … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 13:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8344","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8344","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=8344"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8344\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8344"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8344"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8344"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
22 And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar.
23 And it came to pass after two full years, that Absalom had sheepshearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the kings sons.<\/p>\n
25 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.
26 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?
27 But Absalom pressed him, that he let Amnon and all the kings sons go with him.
28 Now Absalom had commanded his servants, saying, Mark ye now when Amnons heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.
29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the kings sons arose, and every man gat him up upon his mule, and fled.<\/p>\n
His motive for asking Tamar to hold her peace, grew out of his desire to prevent Tamar from interfering with his designs. He tried to comfort her by. asking her not to regard the thing or to make any plans on her own. Tamar was therefore kept in seclusion in Absaloms house while he sought an opportunity to avenge the crime.<\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
AMNON AND TAMAR<\/strong><\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"