21<\/strong>. was very wroth<\/em> ] The Sept. and the ordinary text of the Vulgate add, “and he vexed not the spirit of Amnon his son, because he loved him, because he was his firstborn,” i.e. in spite of his anger he did not punish or even rebuke the offence, though the legal penalty of his crime was death. David’s indulgent treatment of his sons was a fruitful source of mischief (cp. 1Ki 1:6<\/span>), and led in this case to the murder of Amnon, and ultimately to Absalom’s rebellion. The consciousness of his own guilt moreover weakened his hands for dealing with Amnon’s offence.<\/p>\n The Septuagint adds, what is a good explanation, but he did not vex the spirit of Amnon his son, because he loved him, because he was his first-born. This want of justice in Davids conduct, and favoritism to Amnon, probably rankled in Absaloms heart, and was the first seed of his after rebellion.<\/P> <\/p>\n Verse 21<\/span>. But when King David heard<\/B><\/I>] To this verse the Septuagint<\/I> add the following words: , , ; “But he would not grieve the soul of Amnon his son, for he loved him, because he was his first-born.” The same addition is found in the Vulgate<\/I> and in Josephus<\/I>, and it is possible that this once made a part of the Hebrew text.<\/P> <\/p>\n To wit, with Amnon; whom yet he did not punish, at least so severely as he should; either from the conscience of his own guilt in the like kind; or from that foolish indulgence which he oft showed to his children; or because the case was perplexed; for if he had been put to death for the fact, by virtue of that law, Deu 22:23<\/span>,24<\/span>, 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. <\/P> <\/p>\n But when King David heard of all these things<\/strong>,…. Of Amnon’s ravishing Tamar, and turning her out of doors in that inhuman manner he did, and of her distress upon it:<\/p>\n he was very wroth<\/strong>; with Amnon; but we read not of any reproof he gave him, nor of any punishment inflicted on him by him. Abarbinel thinks the reason why he was not punished was because his sin was not cognizable by a court of judicature, nor was punishable by any way, or with any kind of death inflicted by the sanhedrim, as stoning, burning, c. nor even by scourging, because there were no witnesses but the punishment of it was cutting off, i.e. by the hand of God. The Jews say e a law was made on this, that virgins or unmarried persons should not be alone; for if this was done to the daughter of a king, much more might it be done to the daughter of a private man; and if to a modest person, much more to an impudent one.<\/p>\n e T. Bab. Sanhedrin, fol. 21. 1.<\/p>\n The Plot Against Amnon.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 1032.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 21 But when king David heard of all these things, he was very wroth. 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<\/I> beside Ephraim: and Absalom invited all the king’s sons. 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. 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 king’s sons go with him. 28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant. 29 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 upon his mule, and fled.<\/P> What Solomon says of the beginning of strife is as true of the beginning of all sin, it is as the letting forth of water; when once the flood-gates are plucked up, an inundation follows; one mischief begets another, and it is hard to say what shall be in the end thereof.<\/P> I. We are here told how David resented the tidings of Amnon’s sin: He was very wroth,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. So he had reason to be, that his own son should do such a wicked thing and draw him to be accessory to it. It would be a reproach to him for not giving him a better education; it would be a blot upon his family, the ruin of his daughter, a bad example to his kingdom, and a wrong to his son’s soul. But was it enough for him to be angry? He ought to have punished his son for it, and have put him to open shame; both as a father and as a king he had power to do it. But the LXX. here adds these words: But he saddened not the spirit of his son Amnon, because he loved him, because he was his first-born.<\/I> He fell into Eli’s error, whose sons made themselves vile, and he frowned not on them.<\/I> If Amnon was dear to him, his punishing him would have been so much the greater punishment to himself for his own uncleanness. But he cannot bear the shame those must submit to who correct that in others which they are conscious of in themselves, and therefore his anger must serve instead of his justice; and this hardens sinners, Eccl. viii. 11<\/span>.<\/P> II. How Absalom resented it. He resolves already to do the part of a judge in Israel; and, since his father will not punish Amnon, he will, from a principle, not of justice or zeal for virtue, but of revenge, because he reckons himself affronted in the abuse done to his sister. Their mother was daughter to a heathen prince (ch.<\/I><\/span> iii. 3<\/span>), which perhaps they were upbraided with sometimes by their brethren, as children of a stranger. As such a one Absalom thought his sister was now treated; and, if Amnon thought her fit to be made his harlot, he would think him fit to be made his slave. This enraged him, and nothing less than the blood of Amnon will quench his rage. Here we have,<\/P> 1. The design conceived: Absalom hated Amnon<\/I> (v.<\/I><\/span> 22<\/span>), and he that hateth his brother is a murderer<\/I> already, and, like Cain, is of that wicked one,<\/I>1Jn 3:12<\/span>; 1Jn 3:15<\/span>. Absalom’s hatred of his brother’s crime would have been commendable, and he might justly have prosecuted him for it by a due course of law, for example to others, and the making of some compensation to his injured sister; but to hate his person, and design his death by assassination, was to put a great affront upon God, by offering to repair the breach of his seventh commandment by the violation of his sixth, as if they were not all alike sacred. But he that said, Do not commit adultery, said also, Do not kill,<\/I> James ii. 11<\/I><\/span>.<\/P> 2. The design concealed. He said nothing to Amnon of this matter, either good or bad, appeared as if he did not know it, and maintained towards him his usual civility, only waiting for a fair opportunity to do him a mischief. That malice is the worst, (1.) Which is hidden closely, and has no vent given to it. If Absalom had reasoned the matter with Amnon, he might have convinced him of his sin and brought him to repentance; but, saying nothing, Amnon’s heart was hardened, and his own more and more embittered against him; therefore rebuking our neighbour is opposed to hating him in our hearts, Lev. xix. 17<\/span>. Let passion have vent and it will spend itself. (2.) Which is gilded over with a show of friendship; so Absalom’s was, his words smoother than butter but war in his heart.<\/I> See Prov. xxvi. 26<\/span>. (3.) Which is harboured long. Two full years Absalom nursed this root of bitterness, v.<\/I><\/span> 24<\/span>. It may be, at first, he did not intend to kill his brother (for, if he had, he might have had as fair an opportunity to do it as he had at last), and only waited for an occasion to disgrace him or do him some other mischief; but in time his hatred ripened to this, that he would be no less than the death of him. If the sun going down<\/I> once upon the wrath gives such place to the devil<\/I> (as is intimated, Eph 4:26<\/span>; Eph 4:27<\/span>), what would the sunsets of two full years do?<\/P> 3. The design laid. (1.) Absalom has a feast at his house in the country, as Nabal had, on occasion of his sheep-shearing, v.<\/I><\/span> 23<\/span>. Attentive as Absalom was to his person (ch.<\/I><\/span> xiv. 26<\/span>), and as high as he looked, he knew the state of his flocks and looked well to his herds.<\/I> Those who have no other care about their estates in the country than how to spend them in the town take a ready way to see the end of them. When Absalom had sheep-shearers he would himself be with them. (2.) To this feast he invites the king his father, and all the princes of the blood (v.<\/I><\/span> 24<\/span>), not only that he might have this opportunity to pay his respects to them, but that he might make himself the more respected among his neighbours. Those that are akin to great folks are apt to value themselves too much on their kindred. (3.) The king would not go himself, because he would not put him to the expense of his entertainment, v.<\/I><\/span> 25<\/span>. It seems Absalom had an estate in his own hands, on which he lived like himself; the king had given it to him, but would have him to be a good husband of it: in both these he is an example to parents, when their children have grown up, to give them a competency to live upon, according to their rank, and then to take care that they do not live above it, especially that they be no way accessory to their doing so. It is prudent for young house-keepers to begin as they can hold out, and not to spend the wool upon the shearing of it. (4.) Absalom got leave for Amnon, and all the rest of the king’s sons, to come and grace his table in the country, 2Sa 13:26<\/span>; 2Sa 13:27<\/span>. Absalom had so effectually concealed his enmity to Amnon that David saw no reason to suspect any design upon him in that particular invitation: “Let my brother Amnon go;” but this would make the stroke more cutting to David that he was himself drawn in to consent to that which gave the opportunity for it, as before, v.<\/I><\/span> 7<\/span>. It seems, David’s sons, though grown up, continued to pay such a deference to their father as not to go such a small journey as this without leave. Thus ought children, even when they have become men and women, to honour their parents, consult them, and do nothing material without their consent, much less against their mind.<\/P> 4. The design executed, 2Sa 13:28<\/span>; 2Sa 13:29<\/span>. (1.) Absalom’s entertainment was very plentiful; for he resolves that they shall all be merry with wine, at least concludes that Amnon will be so, for he knew that he was apt to drink to excess. But, (2.) The orders he gave to his servants concerning Amnon, that they should mingle his blood with his wine, were very barbarous. Had he challenged him, and, in reliance upon the goodness of his cause and the justice of God, fought him himself, though that would have been bad enough, yet it would have been more honourable and excusable (our ancient law, in some cases, allowed trial by battle); but to murder him, as he did, was to copy Cain’s example, only that the reason made a difference: Abel was slain for his righteousness, Amnon for his wickedness. Observe the aggravations of this sin:– [1.] He would have Amnon slain when his heart was merry with wine,<\/I> and he was consequently least apprehensive of danger, least able to resist it, and also least fit to go out of the world; as if his malice aimed to destroy both soul and body, not giving him time to say, Lord, have mercy upon me.<\/I> What a dreadful surprise hath death been to many, whose hearts have been overcharged with surfeiting and drunkenness!<\/I> [2.] His servants must be employed to do it, and so involved in the guilt. He was to give the word of command–Smite Amnon;<\/I> and then they, in obedience to him, and, upon presumption that his authority would bear them out, must kill him.<\/I> What an impious defiance does he bid to the divine law, when, though the command of God is express, Thou shalt not kill,<\/I> he bids them kill Amnon, with this warrant, “Have not I commanded you?<\/I> That is enough. Be courageous,<\/I> and fear neither God nor man.” Those servants are ill taught who obey their masters in contradiction to God, and those are wicked masters who have taught them to do so. Those are too obsequious that will damn their souls to please their masters, whose big words cannot secure them from God’s wrath. Masters must always command their servants as those that know they also have a Master in heaven. [3.] He did it in the presence of all the king’s sons,<\/I> of whom it is said (ch.<\/I><\/span> viii. 18<\/span>) that they were chief rulers;<\/I> so that it was an affront to public justice which they had the administration of, and to the king his father whom they represented, and a contempt of that sword which should have been a terror to his evil deeds, while his evil deeds, on the contrary, were a terror to those that bore it. [4.] There is reason to suspect that Absalom did this, not only to revenge his sister’s quarrel, but to make way for himself to the throne, which he was ambitious of, and which he would stand fair for if Amnon the eldest son was taken off. When the word of command was given Absalom’s servants failed not to execute it, being buoyed up with an opinion that their master, being now next heir to the crown (for Chileab was dead, as bishop Patrick thinks), would save them from harm. Now the threatened sword is drawn in David’s house which should not depart from it. First,<\/I> His eldest son falls by it, himself being, by his wickedness, the cause of it, and his father, by his connivance, accessory to it. Secondly,<\/I> All his sons flee from it, and come home in terror, not knowing how far their brother Absalom’s bloody design might extend. See what mischief sin makes in families.<\/P> <\/p>\n (21) He was very wroth.<\/strong>The LXX. adds, but he vexed not the spirit of Amnon his son, because he loved him, because he was his firstborn,which is doubtless in part the reason of Davids guilty leniency. The remembrance of his own sin also tended to withhold his hand from the administration of justice. Davids criminal weakness towards his children was the source of much trouble from this time to the end of his life.<\/p>\n 21<\/strong>. <\/strong> He was very wroth <\/strong> But he let him go unpunished, for, as the Septuagint adds, “he afflicted not the spirit of Amnon, his son, for he loved him because he was his firstborn.” In more than one instance did David’s paternal affection run away with his judgment. But Amnon’s deed must have brought home to David’s soul a bitter memory of his own dark crime.<\/p>\n 2Sa 13:21<\/span><\/em><\/strong>. <\/strong>When king David heard of all these things, he was very wroth<\/em><\/strong><\/strong> We may easily conceive what resentment and uneasiness David felt for this crime: but how he punished it we know not. The truth is, he could not punish it without exposing the infamy of his house, and cutting off his eldest son: and how hard was it for a father to do this. The LXX and the Vulgate, whom Houbigant follows, add these words to the present verse: David, when he knew all these things, was very much afflicted: but he would not grieve the spirit of his son Amnon, for he loved him exceedingly, as<\/em> being his first-born. <\/em>There can be no doubt but that David’s consciousness of his own guilt with Bath-sheba, rendered him more backward to punish that of Amnon. However, the guilt which human justice or human infirmity did not chastise as it deserved, the divine vengeance did. <\/p>\n (21) But when king David heard of all these things, he was very wroth.<\/p>\n<\/p>\n Why did not David’s wrath prompt him to punish the sin in his son Amnon? We hear nothing of this, neither of his bringing his affliction before the Lord. No doubt he connected with the subject of his son’s incest the recollection of his own adultery. How beautiful the subject would have been, if David had been introduced as lamenting it before the Lord.<\/p>\n 2Sa 13:21 But when king David heard of all these things, he was very wroth.<\/p>\n Ver. 21. But when king David heard he was very wroth.] Why! but was that all? Wherefore did not David, as supreme magistrate, see due execution done on this malefactor, though never so great? Why did he not reprove him at least very sharply for this foul fact? Should he have thus connived at Amnon’s offence, because he was his firstborn, and now looked so thin and wan? Knew he not how ill good Eli sped for his fondness in a like case? Why should the Septuagint and Vulgate hold it but needful here to add to the text these words following, “And he would not grieve the spirit of Amnon, because he greatly loved him, and he was his firstborn?” Queen Elizabeth loved Sir Walter Raleigh well enough, and besides many other favours, made him captain of her guard. Nevertheless when he had deflowered one of her maids of honour – whom he later took to wife – she not only cast him out of favour, but kept him many months in prison. a<\/em> She never suffered any lady to approach her presence, of whose stain she had but the least suspicion, b<\/em> Piety, sobriety, purity, charity, and chastity were her unseparable companions. But it may be the edge of David’s justice against Amnon was somewhat rebated, by the consideration of his own recent sin with Bathshebah, and against Uriah, which yet God had graciously pardoned and remitted his punishment, more than what was to befall him by the miscarriages and miseries of his own family, whereof this of Amnon was one of the first. But what an unsufferable wickedness was that in Pope Alexander, who when he had heard that his son Caesar Borgia, Duke of Valence, had first invited to a feast his nobility, and then after dinner cut off their heads, smiled at the conceit, and said, his son had showed them a Spanish trick! <\/p>\n<\/p>\n a<\/em> Camden’s Elisab., <\/em> fol. 444. <\/p>\n b<\/em> Speed, 1236.<\/p>\n he was very wroth: The Septuagint and Vulgate add,<\/p>\n , , .<\/p>\n et noluit contristare spiritum Amnon filii sui, quoniam diligebat eum, quia primogenituj erat ei.<\/p>\n “But he would not grieve the soul of Amnon his son, for he loved him because he was his first-born.” The same addition is found in Josephus; and it is probable that it once formed a part of the Hebrew Text. 2Sa 3:28, 2Sa 3:29, 2Sa 12:5, 2Sa 12:10, Gen 34:7, 1Sa 2:22-25, 1Sa 2:29, Psa 101:8 “<\/p>\n 2Sa 13:21. When David heard, he was very wroth With Amnon: whom yet he did not punish, at least so severely as he ought to have done; perhaps, because he was his eldest son, and the next heir to his crown, and therefore he was unwilling either to cut him off, or to expose him to contempt among the people he might hereafter be called to govern; or, because he could not punish him in any legal or equitable manner, without laying open the infamy of his house; or, which seems to have been the most weighty reason, because he was conscious of his own guilt, in an instance not very dissimilar, which certainly had set Amnon a bad example; and because he had otherwise been partly accessory to his guilt by a very unguarded compliance with his sons irrational request in sending Tamar to him. There can be no question but that Davids guilt with Bath-sheba rendered him more backward to punish that of Amnon. However, the guilt which human justice or human infirmity did not, or could not chastise as it deserved, the divine vengeance did. Delaney.<\/p>\n But when king David heard of all these things, he was very wroth. 21. was very wroth ] The Sept. and the ordinary text of the Vulgate add, “and he vexed not the spirit of Amnon his son, because he loved him, because he was his firstborn,” i.e. in spite of his anger he did … Continue reading “Exegetical and Hermeneutical Commentary of 2 Samuel 13:21”<\/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-8350","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8350","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=8350"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8350\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8350"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8350"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8350"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/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: Commentary on the Holy Bible by Thomas Coke<\/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: 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":"