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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 13:1–20. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here a particular account of the abominable wickedness of Amnon in ravishing his sister, a subject not fit to be enlarged upon nor indeed to be mentioned without blushing, that ever any man should be so vile, especially that a son of David should be so. Amnon's character, we have reason to think, was bad in other things; if he had not forsaken God, he would never have been given up to these vile affections. Godly parents have often been afflicted with wicked children; grace does not run in the blood, but corruption does. We do not find that David's children imitated him in his devotion; but his false steps they trod in, and in those did much worse, and repented not. Parents know not how fatal the consequences may be if in any instance they give their children bad examples. Observe the steps of Amnon's sin.
I.The devil, as an unclean spirit, put it into his heart to lust after his sister Tamar.
Beauty is a snare to many; it was so to her. She was fair, and therefore Amnon coveted her, Sa2 13:1. Those that are peculiarly handsome have no reason, on that account, to be proud, but great reason to stand upon their watch. Amnon's lust was,
1.Unnatural in itself, to lust after his sister, which even natural conscience startles at and cannot think of without horror. Such a spirit of contradiction there is in man's corrupt nature that still it desires forbidden fruit, and the more strongly it is forbidden the more greedily it is desired. Can he entertain the thought of betraying that virtue and honour of which, as a brother, he ought to have been the protector? But what wickedness so vile as not to find admittance into an unsanctified unguarded heart, left to itself?
2.It was very uneasy to him. He was so vexed that he could not gain an opportunity to solicit her chastity (for innocent converse with her was not denied him) that he fell sick, Sa2 13:2. Fleshly lusts are their own punishment, and not only war against the soul, but against the body too, and are the rottenness of the bones. See what a hard master sinners serve, and how heavy his yoke is.
II.The devil, as a subtle serpent, put it into his head how to compass this wicked design.
Amnon had a friend (so he called him, but he was really an enemy to him), a kinsman, that had in him more of David's blood (for he was his nephew) than of David's spirit, for he was a subtle man, cunning to carry on any bad design, especially an intrigue of this nature, Sa2 13:3.
1.He took notice that Amnon looked ill, and, being a subtle man, concluded that he was love-sick (Sa2 13:4), and asks him, "Why art thou, being the king's son, lean from day to day? Why dost thou pine, being the king's eldest son, and heir to the crown. Being the king's son," (1.) "Thou hast the pleasures of the court to divert thee; take those pleasures then, and with them drive away the sorrow, whatever it is." Content and comfort are not always to be found in royal palaces. With much more reason may we ask dejected and disconsolate saints why they, who are the children of the King of kings and heirs of the crown of life, are thus lean from day to day. (2.) "Thou hast the power of a prince to command what thou wantest and wishest for; use that power therefore, and gratify thyself. Pine not away for that which, lawful or unlawful, thou, being the king's son, mayest have. Quicquid libet licet - Your will is law." Thus Jezebel to Ahab in a like case (Kg1 21:7), Dost not thou govern Israel? The abuse of power is the most dangerous temptation of the great.
2.Amnon having the impudence to own his wicked lust, miscalling it love (I love Tamar), Jonadab put him in a way to compass his design, Sa2 13:5. Had he been what he pretended (Amnon's friend), he would have startled at the mention of such horrid wickedness, would have laid before him the evil of it, what an offence it was to God and what a wrong to his own soul to entertain such a vile thought, of what fatal consequence it would be to him to cherish and prosecute it; he would have used his subtlety to divert Amnon from it, by recommending some other person to him, whom he might lawfully marry. But he seems not at all surprised at it, objects not either the unlawfulness or the difficulty, the reproach or so much as his father's displeasure, but puts him in the way to get Tamar to his bed-side, and then he might do as he pleased. Note, The case of those is very miserable whose friends, instead of admonishing and reproving them, flatter them and forward them in their sinful ways, and are their counsellors and contrivers to do wickedly. Amnon is already sick, but goes about; he must take upon him to be so ill (and his thin looks will give colour enough to the pretence) as not to be able to get up, and to have no appetite to any thing but just that which pleases his fancy. Dainty meat is abhorred, Job 33:20. The best dish from the king's table cannot please him; but, if he can eat any thing, it must be from his sister Tamar's fair hand. This is what he is advised to.
3.Amnon followed these directions, and thus got Tamar within his reach: He made himself sick, Sa2 13:6. Thus he lieth in wait secretly, as a lion in his den, to catch the poor, and to draw them into his net, Psa 10:8-10. David was always fond of his children, and concerned if any thing ailed them; he no sooner hears that Amnon is sick than he comes himself to visit him. Let parents learn hence to be tender of their children and compassionate towards them. The sick child commonly the mother comforteth (Isa 66:13), but let not the father be unconcerned. We may suppose that when David came to see his sick son he gave him good counsel to make a right use of his affliction, and prayed with him, which yet did not alter his wicked purpose. At parting, the indulgent father asks, "Is there any thing thou hast a mind to, that I can procure for thee?" "Yes, Sir," says the dissembling son, "my stomach is weak, and I know not of any thing I can eat, unless it be a cake of my sister Tamar's making, and I cannot be satisfied that it is so unless I see her make it, and it will do me the more good if I eat it at her hand." David saw no reason to suspect any mischief intended. God hid his heart from understanding in this matter. He therefore immediately orders Tamar to go and attend her sick brother, Sa2 13:7. He does it very innocently, but afterwards, no doubt, reflected upon it with great regret. Tamar as innocently goes to her brother's chamber, neither dreading any abuse (why should she from a brother, a sick brother?) nor disdaining, in obedience to her father and love to her brother (though but her half-brother), to be his nurse, Sa2 13:8, Sa2 13:9. Though she was a king's daughter, a great beauty (Sa2 13:1), and well dressed (Sa2 13:18), yet she did not think it below her to knead cakes and bake them, nor would she have done this now if she had not been used to it. Good house-wifery is not a thing below the greatest ladies, nor ought they to think it a disparagement to them. The virtuous woman, whose husband sits among the elders, yet works willingly with her hands, Pro 31:13. Modern ages have not been destitute of such instances, nor is it so unfashionable as some would make it. Preparing for the sick should be more the care and delight of the ladies than preparing for the nice, charity more than curiosity.
4.Having got her to him, he contrives to have her alone; for the adulterer (much more so vile an adulterer as this) is in care that no eye see him, Job 24:15. The meat is ready, but he cannot eat while he is looked at by those about him; they must all be turned out, Sa2 13:9. The sick must be humoured, and think they have a privilege to command. Tamar is willing to humour him; her chaste and virtuous soul has not the least thought of that which his polluted breast is full of; and therefore she makes no scruple of being alone with him in the inner chamber, Sa2 13:10. And now the mask is thrown off, the meat is thrown by, and the wicked wretch calls her sister, and yet impudently courts her to come and lie with him, Sa2 13:11. It was a base affront to her virtue to think it possible to persuade her to consent to such wickedness when he knew her behaviour to be always exemplarily modest and virtuous. But it is common for those that live in uncleanness to think others such as themselves, at least tinder to their sparks.
III.The devil, as a strong tempter, deafens his ear to all the reasonings with which she resisted his assaults and would have persuaded him to desist. We may well imagine what a surprise and terror it was to the young lady to be thus attacked, how she blushed and how she trembled; yet, in this great confusion, nothing could be said more pertinently, nor with greater strength of argument, than what she said to him.
1.She calls him brother, reminding him of the nearness of the relation, which made it unlawful for him to marry her, much more to debauch her. It was expressly forbidden (Lev 18:9) under a severe penalty, Lev 20:17. Great care must be taken lest the love that should be among relations degenerate into lust.
2.She entreats him not to force her, which intimates that she would never consent to it in any degree; and what satisfaction could he take in offering violence?
3.She lays before him the great wickedness of it. It is folly; all sin is so, especially uncleanness. It is wickedness of the worst kind. Such abominations ought not to be committed in Israel, among the professing people of God, that have better statutes than the heathen have. We are Israelites; if we do such things, we are more inexcusable than others, and our condemnation will be more intolerable, for we reproach the Lord, and that worthy name by which we are called.
4.She represents to him the shame of it, which perhaps might influence him more than the sin of it: "For my part, whither shall I cause my shame to go? If it should be concealed, yet I shall blush to think of it as long as I live; and, if ever it be known, how shall I be able to look any of my friends in the face? For thy part, thou shalt be as one of the fools in Israel," that is, "Thou wilt be looked upon as an atrocious debauchee, the worst of men; thou wilt lose thy interest in the esteem of all that are wise and good, and so wilt be set aside as unfit to rule, though the first-born; for Israel will never submit to the government of such a fool." Prospect of shame, especially everlasting shame, should deter us from sin.
5.To divert him from his wicked purpose at this time, and (if possible) to get clear of him, she intimates to him that probably the king, rather than he should die for love of her, would dispense with the divine law and let him marry her: not as if she thought he had such a dispensing power, or would pretend to it; but she was confident that, upon notice given to the king by himself of this wicked desire, which he would scarcely have believed from any one else, he would take an effectual course to protect her from him. But all her arts and all her arguments availed not. His proud spirit cannot bear a denial; but her comfort, and honour, and all that was dear to her, must be sacrificed to his brutish and outrageous lust, Sa2 13:14. It is to be feared that Amnon, though young, had long lived a lewd life, which his father either knew not or punished not; for a man could not, of a sudden, arrive at such a pitch of wickedness as this. But is this his love to Tamar? Is this the recompence he gives her for her readiness to attend him in his sickness? Will he deal with his sister as with a harlot? Base villain! God deliver all that are modest and virtuous from such wicked and unreasonable men.
IV.The devil, as a tormentor and betrayer, immediately turns his love of her into hatred (Sa2 13:15):
He hated her with great hatred, greatly, so it is in the margin, and grew as outrageous in his malice as he had been in his lust.
1.He basely turned her out of doors by force; nay, as if he now disdained to touch her with his own hands, he ordered his servant to pull her out and bolt the door after her, Sa2 13:17. Now,
(1.)The innocent injured lady had reason to resent this as a great affront, and in some respects (as she says, Sa2 13:16) worse than the former; for nothing could have been done more barbarous and ill-natured, or more disgraceful to her. Had he taken care to conceal what was done, her honour would have been lost to herself only. Had he gone down on his knees and begged her pardon, it might have been some little reparation. Had he given her time to compose herself after the horrid confusion she was put into, she might have kept her countenance when she went out, and so have kept her counsel. But to dismiss her thus hurried, thus rudely, as if she had done some wicked thing, obliged her, in her own defence, to proclaim the wrong that had been done her.
(2.)We may learn from it both the malignity of sin (unbridled passions are as bad as unbridled appetites) and the mischievous consequences of sin (at last, it bites like a serpent); for here we find,
[1.]That sins, sweet in the commission, afterwards become odious and painful, and the sinner's own conscience makes them so to himself. Amnon hated Tamar because she would not consent to his wickedness, and so take part of the blame upon herself, but to the last resisted it, and reasoned against it, and so threw all the blame upon him. Had he hated the sin, and loathed himself for it, we might have hoped he was penitent. Godly sorrow worketh indignation, Co2 7:11. But to hate the person he had abused showed that his conscience was terrified, but his heart not at all humbled. See what deceitful pleasures those of the flesh are, how soon they pass away, and turn into loathing; see Eze 23:17.
[2.]That sins, secret in the commission, afterwards become open and public, and the sinners themselves often make them so. Their own tongues fall upon them. The Jewish doctors say that, upon the occasion of this wickedness of Amnon, a law was made that a young man and a young woman should never be alone together; for, said they, if the king's daughter be so used, what will become of the children of private men?
2.We must now leave the criminal to the terrors of his own guilty conscience, and enquire what becomes of the poor victim.
(1.)She bitterly lamented the injury she had received, as it was a stain to her honour, though no real blemish to her virtue. She tore her fine clothes in token of her grief, and put ashes upon her head, to deform herself, loathing her own beauty and ornaments, because they had occasioned Amnon's unlawful love; and she went on crying for another's sin, Sa2 13:19.
(2.)She retired to her brother Absalom's house, because he was her own brother, and there she lived in solitude and sorrow, in token of her modesty and detestation of uncleanness. Absalom spoke kindly to her, bade her pass by the injury for the present, designing himself to revenge it, Sa2 13:20. It should seem by Absalom's question (Has Amnon been with thee?) that Amnon was notorious for such lewd practices, so that it was dangerous for a modest woman to be with him; this Absalom might know, and yet Tamar be wholly ignorant of it.
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Summary
2 Samuel 13:1 serves as a chilling and pivotal introduction to a series of devastating events within David's royal household, immediately following a period of apparent peace and the birth of Solomon. This verse masterfully sets the stage by introducing Absalom, his beautiful full sister Tamar, and their half-brother Amnon, subtly signaling the impending tragedy. It lays the groundwork for a narrative steeped in illicit desire, sexual violence, and familial betrayal, thereby foreshadowing the grim fulfillment of divine judgment pronounced against David's house, where the "sword" of strife would never depart.
Context
Literary Context
The opening phrase, "And it came to pass after this," functions as a critical narrative bridge, directly linking the unfolding tragedy of 2 Samuel 13 to the preceding events in 2 Samuel 12. Chapter 12 concludes with David's repentance for his sin with Bathsheba, the death of their first child, and the subsequent birth of Solomon, whom the Lord loved (2 Samuel 12:24-25). This seemingly concludes a phase of divine judgment and offers a glimmer of hope. However, the abrupt transition to chapter 13 immediately shatters any illusion of lasting peace, plunging the reader back into the turmoil of David's personal life. This rapid shift underscores the relentless and inexorable nature of the consequences of David's sin, particularly Nathan's prophecy that "the sword shall never depart from your house" (2 Samuel 12:10). Thus, 2 Samuel 13:1 initiates a new, internal cycle of strife, demonstrating that divine judgment, though delayed, profoundly impacts the royal family.
Historical & Cultural Context
Ancient Israelite society, especially within royal households, commonly practiced polygamy. This led to complex family structures with numerous half-siblings, creating a fertile ground for rivalries, jealousies, and power struggles, particularly concerning succession. The king, as the ultimate authority, bore the responsibility for maintaining order and justice within his family and kingdom. David's subsequent failure to act decisively in the face of Amnon's crime and Absalom's revenge tragically contributes to the unfolding disaster. Furthermore, the concept of family honor was paramount in this culture; a woman's purity and a family's reputation were inextricably linked. The vulnerability of women, especially those without strong, immediate male protectors, to the predatory actions of powerful men, even within their own family, was a grim reality. Amnon, as David's firstborn son, held a privileged position as heir apparent, which he tragically abused, highlighting the inherent dangers of unchecked power and distorted desire within a patriarchal system.
Key Themes
This foundational verse immediately introduces several critical themes that will dominate the subsequent narrative of 2 Samuel 13. First, it highlights the pervasive consequences of sin, particularly David's earlier transgressions with Bathsheba, as Nathan's prophecy of internal family strife begins its grim fulfillment (2 Samuel 12:10). Second, it subtly explores the destructive nature of distorted desire; Amnon's "love" for Tamar is quickly revealed to be a predatory obsession rather than genuine affection, setting the stage for a horrific act of sexual violence. Third, the verse underscores the profound family dysfunction and internal conflict within the royal house, demonstrating that even a divinely chosen king's family is not immune to profound moral failings and the bitter fruits of unaddressed sin. Finally, it foreshadows the vulnerability of the innocent (Tamar) and the breakdown of justice within David's own household, leading to a chain reaction of violence and rebellion that will ultimately threaten David's throne and legacy.
Exposition and Analysis
Key Word Analysis
This Hebrew verb (H157) is the standard term for "to have affection for (sexually or otherwise)" and can denote genuine affection, covenantal love, or even God's love. However, its context in 2 Samuel 13:1 is crucial. Here, it quickly proves to be a self-serving, obsessive, and ultimately destructive desire rather than a benevolent or respectful emotion. The narrative immediately following this verse reveals Amnon's "love" to be a lustful infatuation devoid of honor, care, or regard for Tamar's well-being or dignity. This highlights that the mere use of the word "love" in Scripture does not always imply a positive or righteous emotion, especially when detached from moral boundaries and respect for the other person.
This adjective (H3303) means "beautiful (literally or figuratively)" and describes Tamar's physical beauty. In biblical narratives, beauty is often a significant, though sometimes perilous, attribute. Here, Tamar's fairness is not presented as a positive quality in itself, but rather as the catalyst for Amnon's destructive desire. Her beauty, instead of being a blessing, becomes the object of lust that precipitates a chain of tragic events, underscoring how even an innocent quality can be perverted and exploited by sinful intentions.
Verse Breakdown
"¶ And it came to pass after this"
This introductory phrase (H310, ʼachar) serves as a crucial temporal and thematic bridge, connecting the unfolding tragedy directly to the events of the preceding chapter. "After this" refers to the period following David's repentance for his sin with Bathsheba, the death of their first child, and the subsequent birth of Solomon, which seemed to conclude a phase of divine judgment. However, this phrase immediately signals that the consequences of David's actions, particularly Nathan's prophecy of perpetual strife within his house, are far from over and are now manifesting internally.
"that Absalom the son of David had a fair sister, whose name [was] Tamar;"
This clause introduces two key characters: Absalom (H53, ʼĂbîyshâlôwm), David's (H1732, Dâvid) third son, known for his striking appearance and ambition, and Tamar (H8559, Tâmâr), his full sister (H269, ʼâchôwth). The description of Tamar as "fair" (H3303, yâpheh') or beautiful, is not merely descriptive but highly significant, immediately establishing her as the object of Amnon's gaze and the unwitting catalyst for the ensuing tragedy. Her relationship to Absalom (full sister) will become vital as Absalom later avenges her honor.
"and Amnon the son of David loved her."
This final clause introduces Amnon (H550, ʼAmnôwn), David's (H1732, Dâvid) firstborn son and heir apparent, and states his "love" (H157, ʼâhab) for Tamar. This "love," however, is immediately revealed in the subsequent verses to be a predatory, incestuous lust, setting the stage for the horrific act of rape. The seemingly innocuous statement of "love" is charged with dramatic irony, as it foreshadows the profound violation and subsequent family breakdown that will ripple through David's kingdom, fulfilling the prophecy of the sword never departing from his house.
Literary Devices
The verse employs several potent literary devices that amplify its dramatic impact. Foreshadowing is prominently featured, as the seemingly simple introduction of characters and Amnon's "love" for Tamar immediately hints at impending disaster, especially given the preceding prophecy in 2 Samuel 12:10 about the sword never departing David's house. There is a strong element of Irony in the use of the word "loved" ('aheb) to describe Amnon's feelings; what is typically a positive and wholesome emotion is here revealed to be a destructive, self-serving obsession, creating a stark contrast with true affection and highlighting the perversion of human desire. Furthermore, the Juxtaposition of the peaceful resolution and divine favor described at the conclusion of 2 Samuel 12 with the immediate introduction of this internal family crisis in 2 Samuel 13:1 powerfully underscores the relentless and inescapable nature of the consequences of sin, demonstrating that even after repentance, the ripple effects can continue to cause profound suffering and turmoil.
Theological and Thematic Connections
2 Samuel 13:1, though brief, is saturated with profound theological implications, primarily serving as a stark illustration of the pervasive and destructive nature of sin, particularly unchecked desire, and its far-reaching consequences. It underscores the biblical truth that sin, even when repented of, often leaves a trail of brokenness, pain, and judgment, impacting individuals, families, and even nations. Amnon's "love" for Tamar tragically mirrors the human propensity to distort God's good gifts (like love and desire) into self-serving lust, leading to violence and moral decay. The verse also highlights the fulfillment of divine prophecy, demonstrating God's sovereign hand in history, even amidst human depravity, as the "sword" of judgment begins its work within David's own household, a direct consequence of his own moral failures.
Reflection and Application
This opening verse of a deeply disturbing narrative serves as a sobering reminder of the insidious nature of unchecked desire and the devastating ripple effects of sin. It compels us to examine the "loves" in our own hearts, discerning whether they are truly selfless and honoring, or if they harbor predatory, self-serving motives that could lead to harm. The story of Amnon and Tamar underscores the critical importance of establishing and maintaining healthy boundaries, respecting the dignity and autonomy of others, and seeking accountability for our inner thoughts and desires before they manifest in destructive actions. Furthermore, it highlights the profound responsibility of those in positions of authority—whether parents, leaders, or mentors—to protect the vulnerable and to administer justice swiftly and impartially, a failure that will haunt David throughout this tragic chapter. We are called to cultivate a love that reflects God's character, characterized by self-sacrifice, honor, and the well-being of the beloved, rather than the distorted, consuming "love" that leads to ruin.
Questions for Reflection
FAQ
What does the phrase "after this" refer to, and why is it significant?
The phrase "after this" directly refers to the preceding events in 2 Samuel 12. Specifically, it follows the birth of Solomon to David and Bathsheba (2 Samuel 12:24), a period that might have suggested a return to normalcy and peace for David's household after the judgment concerning his sin with Bathsheba. However, its significance lies in its immediate shattering of any such expectation. It signals that while David had repented, the consequences of his sin, particularly Nathan's prophecy that "the sword shall never depart from your house" (2 Samuel 12:10), are now beginning to manifest in a deeply personal and devastating way within his own family, initiating a new cycle of internal strife and suffering.
What is the significance of Tamar being described as "fair"?
Tamar's beauty, described as "fair" (yafeh in Hebrew), is highly significant because it is explicitly presented as the catalyst for Amnon's destructive desire. In biblical narratives, beauty can sometimes be a blessing, but it often serves as a dangerous magnet for lust and trouble, as seen with Bathsheba's beauty in 2 Samuel 11. Here, Tamar's physical attractiveness, though an innocent quality in itself, becomes the object of Amnon's perverted "love," leading directly to his plan to rape her. Her beauty, therefore, is not merely a descriptive detail but a crucial plot device that sets in motion the tragic events of the chapter, highlighting how even good attributes can be twisted and exploited by sinful intentions.
How does Amnon's "love" for Tamar differ from true biblical love?
Amnon's "love" for Tamar, though described with the standard Hebrew word aheb (to love), stands in stark contrast to true biblical love. True biblical love, particularly as exemplified by God's hesed (covenantal love) or Christ's agape (self-sacrificial love), is characterized by respect, honor, seeking the well-being of the beloved, and adherence to moral boundaries. It is patient, kind, and does not dishonor others (1 Corinthians 13:4-5). Amnon's "love," however, is immediately revealed to be a selfish, predatory, and obsessive lust. It is driven by personal gratification, disregards Tamar's dignity and autonomy, and leads directly to a horrific act of violence and betrayal. It is a "love" that consumes and destroys, rather than builds up and cherishes, demonstrating how human desire, when unchecked by God's law and true compassion, can become profoundly destructive.
Christ-Centered Fulfillment
2 Samuel 13:1, with its grim introduction to family dysfunction, distorted "love," and the unfolding consequences of sin, powerfully underscores humanity's desperate need for a perfect King and a new covenant. The brokenness within David's own royal family—a family from which the Messiah would ultimately come—highlights the pervasive nature of sin, even among God's chosen. Amnon's destructive "love" for Tamar, driven by selfish lust and leading to violence, stands in stark contrast to the true, self-sacrificial love embodied by Jesus Christ. While David's household is plagued by internal strife and the sword of judgment (2 Samuel 12:10), Jesus, the true Son of David (Matthew 1:1), comes not to bring a sword of division within His own house, but a sword of truth that cuts through sin to bring healing and reconciliation. He demonstrates the ultimate form of love, laying down His life for His bride, the Church (Ephesians 5:25), and commanding His followers to love one another as He has loved them (John 13:34-35). The tragic narrative initiated in 2 Samuel 13:1 ultimately points to the necessity of Christ's perfect reign, where true love, justice, and peace will finally prevail, overcoming the destructive power of sin and distorted human desire through His redemptive work.