What number verse is 2 Samuel 13:10 in the Bible?

2 Samuel 13:10 is the 8,328th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 2 Samuel 13:10 sits at position 8,328.

Translation

King James Version

And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.

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KJV (with Strong's)

And Amnon ^H550 said ^H559 unto Tamar ^H8559, Bring ^H935 the meat ^H1279 into the chamber ^H2315, that I may eat ^H1262 of thine hand ^H3027. And Tamar ^H8559 took ^H3947 the cakes ^H3834 which she had made ^H6213, and brought ^H935 them into the chamber ^H2315 to Amnon ^H550 her brother ^H251.

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Complete Jewish Bible

Amnon said to Tamar, "Bring the food into the room, so that I can have you serve me. Tamar took the cakes she had made and brought them into the room to Amnon her brother.

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Berean Standard Bible

Then Amnon said to Tamar, “Bring the food into the bedroom, so that I may eat it from your hand.” Tamar took the cakes she had made and went to her brother Amnon’s bedroom.

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American Standard Version

And Amnon said unto Tamar, Bring the food into the chamber, that I may eat from thy hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.

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World English Bible Messianic

Amnon said to Tamar, “Bring the food into the room, that I may eat from your hand.” Tamar took the cakes which she had made, and brought them into the room to Amnon her brother.

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Geneva Bible (1599)

Then Amnon said vnto Tamar, Bring the meate into the chamber, that I may eate of thine hand. And Tamar tooke the cakes which shee had made, and brought them into the chamber to Amnon her brother.

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Young's Literal Translation

And Amnon saith unto Tamar, `Bring the food into the inner chamber, and I eat from thy hand;' and Tamar taketh the cakes that she hath made, and bringeth in to Amnon her brother, into the inner chamber,

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In the KJVVerse 8,328 of 31,102

Study This Verse

SUMMARY

Second Samuel 13:10 marks a chilling and pivotal moment in the tragic account of Amnon's calculated scheme against his half-sister, Tamar. This verse meticulously details Amnon's manipulative command for Tamar to bring food into his private chamber, under the guise of recovering from a feigned illness. Tamar, unsuspecting and demonstrating dutiful familial care, complies by preparing and delivering the requested cakes. This seemingly innocuous act of service tragically isolates Tamar, removing any potential for intervention and setting the immediate stage for Amnon's horrific sexual assault, thereby initiating a devastating and far-reaching chain of consequences within David's royal household.

CONTEXT

Literary Context: This verse is deeply interwoven into the escalating tragedy of David's family, serving as the immediate prelude to Amnon's heinous act against Tamar. It directly follows Amnon's deceptive counsel from his cunning cousin Jonadab, who meticulously devises the plan for Amnon to feign illness and specifically request Tamar's personal care. David, tragically unaware of the sinister plot, unwittingly facilitates the scheme by sending Tamar to Amnon's house. The narrative tension escalates rapidly from the initial planning stages in 2 Samuel 13:1-9 to this critical moment of isolation in verse 10, which immediately precedes the assault itself in 2 Samuel 13:11-14. This entire episode functions as a grim and direct fulfillment of Nathan's prophecy regarding the sword never departing from David's house, a judgment pronounced due to David's own sin with Bathsheba, as foretold in 2 Samuel 12:10-11.
Historical & Cultural Context: In ancient Israelite society, the principle of hospitality was deeply ingrained and held sacred, while familial bonds, particularly among siblings, were generally considered strong and protective. However, this context also starkly highlights the patriarchal structure of the time, where women, even those of royal lineage like princesses, could be acutely vulnerable, especially when isolated from public view. The "chamber" (Hebrew: cheder) denotes a private, inner room, often a bedroom, emphasizing Amnon's deliberate and calculated intention to isolate Tamar. Royal households, while offering privilege and status, were also susceptible to internal power struggles, moral decay, and unchecked desires, particularly when the king's authority, discernment, or moral compass was compromised. David's tragic failure to recognize the inherent danger, despite his sons' known character flaws, underscores the cultural expectation that a king's word was law, and a sick prince's request would be honored, even by a princess, without question.
Key Themes: This verse powerfully illuminates several critical themes within the broader narrative. Deception and Manipulation are paramount, as Amnon's feigned illness and his specific request for Tamar's personal service are meticulously calculated ploys, orchestrated by Jonadab, designed to exploit familial trust and David's paternal concern. Vulnerability and Naivety are tragically embodied by Tamar, who, utterly unaware of Amnon's sinister intentions, dutifully prepares and brings the food, demonstrating her innocent compliance and trusting nature. This act tragically sets the stage for the profound Abuse of Power, as Amnon, the eldest son and a prince, leverages his status, perceived authority, and the pretense of his "illness" to isolate Tamar in a private setting. Ultimately, this moment serves as the Seed of Tragedy, marking the physical proximity and isolation Amnon sought, directly leading to the horrific event and initiating a devastating chain of consequences within David's family, including Absalom's subsequent revenge and rebellion, vividly showcasing the bitter harvest of sin and injustice, as described in Galatians 6:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

meat (Hebrew, biryâh', H1279): This feminine noun, derived from the root bârâh (to feed), refers generally to "food" or "meat." In this context, it signifies the sustenance Amnon requests. While the KJV translates it as "meat," it's a broad term for nourishment. Amnon's demand for Tamar to specifically bring this biryâh into his private space underscores his manipulative intent, not merely a desire for food, but for control and isolation.
chamber (Hebrew, cheder', H2315): This noun denotes an "apartment," "inner room," or "private chamber," often a bedroom. Its usage here is critically significant. By demanding Tamar bring the food into this cheder, Amnon ensures her removal from any public or supervised space, creating the secluded environment essential for his planned assault. It symbolizes the trap he is setting, a place of supposed privacy transformed into a scene of violation.
cakes (Hebrew, lâbîybâh', H3834): This specific term refers to a particular kind of pastry or delicacy, likely kneaded or fried. The detail that Tamar "had made" them highlights her personal effort, care, and innocent devotion to her brother. This domestic detail starkly contrasts with Amnon's malevolent intentions, amplifying the depth of his betrayal. The lâbîybâh represent her trusting service, which is about to be brutally exploited.

Verse Breakdown

"And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand.": This opening clause reveals Amnon's direct, calculated command, a crucial step in his manipulative plot. His request for Tamar to bring the "meat" (food) into the "chamber" (private room) is the decisive action to isolate her. The phrase "that I may eat of thine hand" is a deceptive pretense of vulnerability and a desire for intimate, personal care. It is a cunning tactic designed to disarm Tamar's suspicions, exploit her familial duty, and draw her into the secluded space where he intends to commit his heinous act.
"And Tamar took the cakes which she had made, and brought [them] into the chamber to Amnon her brother.": This second clause underscores Tamar's innocent compliance and dutiful nature. She not only prepares the food (specifically "cakes," indicating personal effort and a gesture of loving care) but also delivers it precisely as requested, directly into Amnon's private space. Her actions demonstrate her complete unawareness of his sinister intentions, portraying her as a trusting, obedient, and compassionate sister, tragically walking into a meticulously laid trap by her own kin. The concluding phrase "to Amnon her brother" serves as a poignant and chilling reminder of the profound betrayal of the familial bond that is about to occur.

Literary Devices

The passage employs several potent literary devices to heighten the narrative's tragic impact. Foreshadowing is powerfully evident as the increasing isolation of Tamar, moving from the general household to Amnon's private chamber, ominously signals the impending danger. The seemingly innocuous act of bringing food into a private room becomes a chilling premonition of the violence that is about to unfold. Irony is deeply woven into the narrative: Amnon feigns a debilitating illness to gain intimacy and solicit care, yet his true sickness is a profound moral depravity. Tamar's act of loving service, intended to bring comfort and healing, ironically leads directly to her profound suffering and violation. The repeated emphasis on "her brother" at the end of the verse serves as a stark reminder of the profound Betrayal of kinship and trust, amplifying the horror and depravity of the subsequent act. The entire scene functions as a climax of the manipulative plot, where the meticulous planning gives way to the physical setting of the crime.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse, though concise, is saturated with profound theological implications regarding the insidious nature of sin, its progressive corruption, and its devastating consequences. It starkly reveals how sin, once conceived, corrupts not only individuals but also, tragically, families and institutions, even those divinely appointed like the royal house of David. Amnon's actions exemplify the egregious abuse of power, the perversion of sacred familial love, and the destructive nature of unchecked lust and deception. The narrative underscores the agonizing vulnerability of the innocent in a fallen world and the tragic reality that sin, once conceived, often seeks isolation and darkness to execute its destructive purpose. This episode serves as a stark and timeless reminder that the "wages of sin is death" (Romans 6:23), manifesting not only spiritually but often in profound social and physical suffering, leading to the unraveling of societal and familial order.

REFLECTION AND APPLICATION

The tragic account of 2 Samuel 13:10, leading to Tamar's violation, serves as a sobering and enduring warning for all generations. It compels us to cultivate spiritual discernment, recognizing that evil often cloaks itself in seemingly innocent requests, familial obligations, or even expressions of vulnerability. We are called to be vigilant against manipulative tactics, even from those in positions of trust or authority, and to critically assess situations where isolation is sought. More profoundly, this narrative underscores our collective responsibility to protect the vulnerable, to speak out against injustice, and to intervene when possible, particularly when abuse of power threatens the sanctity of family or community. The devastating ripple effect of Amnon's sin, facilitated by this moment of isolation, demonstrates that unchecked moral failure, especially among those in leadership, can lead to widespread destruction and suffering. We are reminded that true justice, safety, and human flourishing are found only in adherence to God's righteous standards, which uphold the inherent dignity and sanctity of every individual.

Questions for Reflection

How can we cultivate discernment to recognize manipulative intentions, even when they are disguised as innocent requests or familial duties?
What are our responsibilities, individually and communally, to protect the vulnerable from abuse of power or position?
In what ways does this narrative challenge our understanding of family dynamics and the potential for sin within even seemingly secure relationships?
How does the principle of "sowing and reaping" manifest in this story, and what lessons does it offer for our own lives and communities?

FAQ

Why did David send Tamar to Amnon's house, seemingly unaware of the danger?

Answer: David's decision to send Tamar was likely rooted in a complex interplay of factors: his genuine paternal concern for Amnon, who was feigning severe illness; the cultural expectation that a king's command would be obeyed without question; and, tragically, David's own compromised discernment regarding the true character and intentions of his sons. Jonadab, Amnon's cunning cousin, had meticulously crafted the request to appear as a legitimate need for Tamar's specific, personal care, skillfully playing on David's emotions and his desire for his firstborn's well-being. David, perhaps preoccupied with the demanding affairs of the kingdom or simply trusting his children, failed to perceive the sinister undercurrents or the true nature of Amnon's heart, leading to his unwitting complicity in the unfolding tragedy. This moment highlights David's personal failings as a father and a leader, which had far-reaching consequences for his family and kingdom, as seen throughout 2 Samuel 13.

CHRIST-CENTERED FULFILLMENT

The dark narrative of 2 Samuel 13:10, steeped in deception, abuse, and profound brokenness, powerfully underscores humanity's desperate need for a righteous King and a perfect Savior. Amnon's perversion of familial love and his egregious abuse of power highlight the pervasive nature of sin and the devastating consequences it unleashes upon individuals and communities. In stark contrast to Amnon, who exploited vulnerability for selfish gratification, Jesus Christ is the ultimate protector and the Good Shepherd who willingly lays down His life for His sheep (John 10:11). Where Amnon brought isolation and violation into a private chamber, Christ invites all who are weary and burdened into His presence for healing, rest, and restoration, offering true intimacy and safety (Matthew 11:28). The suffering of Tamar, an innocent victim of unrighteousness and betrayal, foreshadows the innocent suffering of Christ, the Lamb of God, who takes away the sin of the world (John 1:29). He experienced the full weight of human depravity and injustice on the cross, not as a perpetrator, but as the ultimate victim who conquered sin and death. Through His perfect life, sacrificial death, and glorious resurrection, Christ offers the only true hope for justice, healing, and the ultimate restoration of all things, bringing divine light into the darkest chambers of human experience (John 1:5).

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Commentary on 2 Samuel 13 verses 1–20

1 ¶ And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her.

2 And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do any thing to her.

3 But Amnon had a friend, whose name was Jonadab, the son of Shimeah David's brother: and Jonadab was a very subtil man.

4 And he said unto him, Why art thou, being the king's son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom's sister.

5 And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand.

6 So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand.

7 Then David sent home to Tamar, saying, Go now to thy brother Amnon's house, and dress him meat.

8 So Tamar went to her brother Amnon's house; and he was laid down. And she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes.

9 And she took a pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him.

10 And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.

11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister.

12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.

13 And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.

14 Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her.

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.

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.

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.

18 And she had a garment of divers colours upon her: for with such robes were the king's daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.

19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying.

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 Absalom's house.

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–20. Public domain.

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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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