Absalom spoke to Amnon neither good nor bad; for Absalom hated Amnon, because he had forced his sister Tamar. After two full years, Absalom had sheep shearers in Baal Hazor, which is beside Ephraim: and Absalom invited all the king’s sons. Absalom came to the king, and said, “See now, your servant has sheep shearers. Please let the king and his servants go with your servant.”
The king said to Absalom, “No, my son, let’s not all go, lest we be burdensome to you.” He pressed him; however he would not go, but blessed him.
Then Absalom said, “If not, please let my brother Amnon go with us.” The king said to him, “Why should he go with you?”
But Absalom pressed him, and he let Amnon and all the king’s sons go with him. Absalom commanded his servants, saying, “Mark now, when Amnon’s heart is merry with wine; and when I tell you, ‘Strike Amnon,’ then kill him. Don’t be afraid. Haven’t I commanded you? Be courageous, and be valiant!”
The servants of Absalom did to Amnon as Absalom had commanded. Then all the king’s sons arose, and every man got up on his mule, and fled.
Geneva Bible translators 1599 · Public Domain On vv23, 25, 26, 28 Or, in the plain of Hazor.
Or, in the plain of Hazor.
To wit, to a banquet, thinking thereby to fulfill his wicked purpose.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–29 2Sa 13:22 And Absalom spake unto his brother Amnon…
2Sa 13:22 And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar.
Ver. 22. And Absalom spake unto his brother Amnon neither good nor bad,] sc., About that abuse done to his sister; but made as if he had digested that injury, and put it up. Nothing is more unsafe to be trusted, than the fair looks of a festered heart.
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For Absalom hated Amnon.] With a habit of hatred, wherein is steeped the venom of all other vices. Gunpowder will take and blaze, sooner than lime; yet lime hath more innate heat, and burneth more within; so is it with the malicious resolved upon revenge, and waiting their opportunity. Beware of such.
Because he had forced his sister Tamar.] This was the great grudge, the ground of that inveterate hatred. Now if Absalom, though wicked and unnatural, could not endure the wrong done his sister: if Jacob’s sons fell so foul upon the Shechemites for the rape of Dinah, how will the Lord Christ, think we, take the misusages done to his sister, his spouse, the Church, and her members, by those that seek to turn her glory into shame?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv22–29 Absalom spake unto his brother Amnon neither good nor…
Absalom spake unto his brother Amnon neither good nor bad, i. e. he said nothing at all to him, to wit, about that business. It is a synecdochical expression, used in like manner, Gen 31:24. He neither debated it with him, nor threatened him for it; but seemed willing to cover it, and pass it by with brotherly kindness. For if he had wholly forborne all discourse and converse with him, it would have raised great jealousies in Amnon and David, and hindered him in his intended and desired revenge.
For Absalom hated Amnon; or rather, but, or though Absalom, as the Hebrew particle chi commonly signifies; for the following clause is not added as a reason of the former, but by way of exception or opposition. Though he outwardly expressed no dislike of the fact, yet he inwardly hated him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv22–29 And Absalom spake unto his brother Amnon neither good…
And Absalom spake unto his brother Amnon neither good nor bad,.... That is, said nothing at all to him about the rape of his sister; not that he was sulky with him, and would not converse with him at all; for then Amnon would have mistrusted that he was meditating revenge, and therefore would have been upon his guard; but on the contrary he talked freely, and in appearance friendly, on other things, the better to conceal his hatred of him, and his design to avenge the injury of his sister:
for Absalom hated Amnon; or, "though" (f) he hated him, yet he behaved in this manner towards him:
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because he had forced his sister Tamar: who was so by father and mother's side, and so near and dear unto him, and therefore resented the injury done her.
(f) "quamvis", Junius & Tremellius, Piscator, Pool, & Patrick.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv22, 23, 26, 27, 28, 29 Spake - That is, he said nothing at all…
Spake - That is, he said nothing at all to him, about that business. He neither debated it with him, nor threatened him for it; but seemed willing to pass it by with brotherly kindness. If he had wholly forborne all discourse with him, it would have raised jealousies in Amnon and David.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 26 Verse 23. Absalom had sheep-shearers] These were times in…
Verse 23. Absalom had sheep-shearers] These were times in which feasts were made, to which the neighbours and relatives of the family were invited.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv22, 23, 26, 27, 28 2Sa 13:22. Absalom spake, &c. — Though he hated…
2Sa 13:22. Absalom spake, &c. — Though he hated Amnon in his heart, yet he never expressed the least resentment, nor said any thing to him at all about that business. He neither debated it with him, nor threatened him for it, but seemed willing to pass it by with brotherly kindness. Not that he forbore all discourse with him on any subject, which would have raised jealousy in his mind, and also in David’s. But by the method Absalom pursued, Amnon was lulled asleep, in a belief that he would give him no trouble for what he had done.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv23, 26, 29 Sheepshearing was always a time of feasting (marginal references).…
Sheepshearing was always a time of feasting (marginal references). Baal-hazor is not known.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23, 25, 26, 28, 29 Two. Hebrew, "full years." He waited so long, that…
Two. Hebrew, "full years." He waited so long, that he might put his murderous designs in execution with less suspicion. (Haydock) --- Sheep. It was esteemed the best husbandry, "to have fine flocks;" bene pascere: (Cato) even for the nobility. --- Ephraim, or Ephrem; (John xi. 54.) probably near Bethel. (Josephus, Jewish Wars v. 33.) (Calmet) --- Nabal had made a feast on a similar occasion, 1 Kings xxv. Absalom invites his father to avoid suspicion; (Menochius) though he would be glad at his refusing to come, unless perhaps he would not have hesitated to order his brother to be murdered in his very presence, in order to punish both. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv23, 28, 29 Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim--A…
Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim--A sheep-shearing feast is a grand occasion in the East. Absalom proposed to give such an entertainment at his estate in Baal-hazor, about eight miles northeast of Jerusalem near a town called Ephraim (Jos 11:10). He first invited the king and his court; but the king declining, on account of the heavy expense to which the reception of royalty would subject him [Sa2 13:25], Absalom then limited the invitation to the king's sons [Sa2 13:26], which David the more readily agreed to, in the hope that it might tend to the promotion of brotherly harmony and union.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv23, 25, 26, 27, 28, 29 23. Sheepshearers — The season of sheepshearing was the…
23. Sheepshearers — The season of sheepshearing was the occasion of a great festival. See 1Sa_25:4; 1Sa_25:8; 1Sa_25:36, and notes.
Baal-hazor, which is beside Ephraim — Probably the modern Tell Asur, which is about ten miles north of Jerusalem, and near to the ancient Ophrah, (see Jos_18:23; 1Sa_13:17,) which was also called Ephraim. 2Ch_13:19; Joh_11:54. The identity of these places, however, has not been fully established.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22–29 22. neither good nor bad] He made no allusion…
22. neither good nor bad] He made no allusion whatever to the matter, in order to quiet Amnon’s suspicions. For the phrase cp. Gen_24:50; Gen_31:24.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv23, 24, 26, 27, 29 (23) Absalom had sheepshearers.—Absalom had now silently nourished his…
(23) Absalom had sheepshearers.—Absalom had now silently nourished his revenge for “two full years.” No doubt he chose also to give full opportunity for his father to punish Amnon’s iniquity if he would; and by this long quiet waiting he so far disarmed suspicion that he was able to carry out his purpose. Sheepshearing always was, and still is, a time of feasting. (Comp. 1Sa_25:2.) The situation of Baalhazor and of Ephraim are quite unknown, but Absalom’s property was probably not many miles from Jerusalem.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22, 23, 25, 28 Absalom spake neither good nor bad. (On this phrase,…
Absalom spake neither good nor bad. (On this phrase, see Gen_24:50 Gen_31:24) Absalom"s outward demeanour was one of utter indifference, concealing a cruel determination. It is strange how unlike the son was to the father.
Vers. 22-29. (BAAL-HAZOR.)
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The revenge of Absalom.
"Absalom hated Amnon." References:
1. Third son (Chileab, probably, being dead) of David, by Maacab, daughter of Talmai, King of Geshur; born at Hebron, his name ("father of peace") indicating, perhaps, the hope entertained at his birth. (2Sa_3:1-5) "The young handsome hero must have been conspicuous among the soldiers of Israel, and taken his place among the sons of David, who were "chief rulers.
2. Hatred (when about eighteen years old) and murder (after two years).
3. Flight to Geshur (ver. 38) and residence there (three years).
4. Return (2Sa_14:23, 2Sa_14:24) and partial reconciliation (during two years); married about this time, and father of three sons (dying in infancy, (2Sa_14:27 2Sa_18:18) and one daughter (Tamar, named after his sister).
5. Full reconciliation (2Sa_14:33 2Sa_15:1-11) and preparation for revolt (four years).
6. Conspiracy in Hebron. (2Sa_15:12, 2Sa_15:13)
7. Occupation of Jerusalem, (2Sa_15:37 2Sa_16:15-19) possession of the palace, (2Sa_15:20-23) anointed king, (2Sa_19:10) consultations. (2Sa_17:1-14)
8. Pursuit of David, and defeat in battle. (2Sa_17:24-26 2Sa_18:1-8)
9. Slain by Joab. (2Sa_18:9-18) 10. Lamented by David. (2Sa_18:33 2Sa_19:1-4) Revenge is sinful resentment. It is felt, on account of real or supposed injury, toward the person rather than the conduct of the offender; desires his suffering, not his improvement; and seeks it maliciously, deliberately, and unlawfully. "All pain occasioned to another in consequence of an offence or injury received from him, further than what is calculated to procure reparation or promote the just ends of punishment, is so much revenge" (Paley, "Mot. Ph."). It is "a kind of wild justice" (Bacon, "Essays"). Of the spirit of revenge, which was embodied in Absalom, and too often finds a place in others, observe
I ITS SEEMING JUSTIFICATION; for he who indulges it commonly seeks to justify himself therein, (2Sa_14:32) it may be, on account of:
1. The grievous wrong suffered, directly or in the person of another with whom he is closely connected. The more this is brooded over, the greater it appears and the more it incites to wrath.
2. The natural instinct of anger and retaliation, which is
Far, far too dear to every mortal breast, Sweet to the soul as honey to the taste. (Homer. )
But it must be directed, controlled, often completely repressed by justice and love. "The taking vengeance on a foe is honourable," it has been said, "rather than the being reconciled" (Aristotle, "Rhetoric"). True wisdom teaches otherwise (1Sa_11:12, 1Sa_11:13; Pro_20:22 Pro_24:29)
3. The culpable failure of justice, on the part of the civil magistrate, "the minister of God," etc.. (Rom_13:4) It may be a temptation to private vengeance; but it does not warrant any one in taking the law into his own hands; whilst by doing so he becomes a breaker of the law and justly liable to its penalty. "The revenge which he took for the foul wrong that his sister had suffered at the hands of Amnon did not shock the men of Israel as it shocks us. To him, by the feeling of all Oriental nations, belonged the special guardianship of her honour; and subtly as the punishment was inflicted, it was nothing more than the monstrous turpitude of the guilt deserved. Had David been true to his kingly calling, instead of passing the crime over with a weak sorrow and a yet weaker leniency, there would have been no occasion for the vengeance which Absalom felt himself bound to take. The two long years of waiting which followed on his revenge, must have been a time in which disappointment, irritation, bitterness against his father, were gaining, slowly but surely, the mastery over him" (Plumptre).
II ITS SPECIAL CHARACTERISTICS.
1. Enduring and implacable hatred (ver. 23); a malicious purpose formed from the first (as his intimate companion read in his countenance, ver. 32), but concealed that it might be the more effectually accomplished when opportunity served. "A man that studieth revenge keeps his own wounds green, which otherwise would heal and do well" (Bacon).
2. Subtle and deceitful scheming (vers. 24, 26); under pretence of kindness; and taking a base advantage of affection, consideration, and confidence. Ver. 25 is "the first instance history offers of the ruinous cost of royal visits to those who are honoured with them" (Kitto).
3. Pitiless and treacherous cruelty. (ver. 28; 2Sa_11:13) Another instance of indulgence in intoxication (1Sa_25:36, 1Sa_25:37; 2Sa_11:13) "Absalom calls the execution of this base cruelty in his servants, courage and valour; being indeed but treacherous and cowardly murder; which shows that vices are ofttimes coloured with the name of virtues, as drunkenness is called good fellowship, avarice good husbandry, subtlety to deceive wisdom, and pride magnanimity" (Guild). It is not improbable that he wished to get rid of Amnon as an obstacle in the way to the throne. "The wild acts of Absalom"s life may have been to some extent the results of maternal training; they were at least characteristic of the stock from which he sprang" (Smith, "Dict."). "From his father he inherited nothing but his regal pride" (Ewald). "He was a man who could scheme deeply, bide his time patiently, and then strike with decision and daring" (D. Macleod).
III ITS EXCEEDING SINFULNESS.
1. Disbelief in the presence and justice of God, who, though man fails topunish, "will by no means clear the guilty.
2. Insensibility to his forbearance, which should teach the like ( (1Sa_24:13; Mat_5:48)
3. Disobedience to the Divine Law, which is fulfilled in one word," etc., (Gal_5:14) and to many special injunctions (Rom_12:9; Mat_6:15)
4. Fruitfulness in wickedness and crime, (1Jn_3:15) with all their evil consequences to others and to a man himself (vers. 36, 37). "Absalom fled from man, who only could kill the body; but he could not fly from blood guiltiness and an accusing conscience, nor yet from the hand of God"s justice, which did reach him afterwards" (Guild). "It was asked of the sage, "In what one virtue are all the rest comprised?" "Patience," was his answer. "And in what single vice are all others concentrated?" "Vindictiveness (Rabbi Salomon Ibn Gabirol). "Whereas some may be apt to suspect that the patient bearing of one injury may invite another, I believe it will be found quite otherwise, that the revenging of one injury brings on another; the one is like the withdrawing of fuel or combustible matter, which will soon put out the fire, and the other is continually furnishing fresh fuel, mixed with oil and gunpowder and such inflaming materials as are apt to spread the fire of contention, but not to extinguish it" (J. Blair: 1740).
CONCLUSION. How odious is the spirit of revenge! He who gives way to it might as well cherish a venomous serpent in his bosom. "Be not overcome of evil, hut overcome evil with good". D. (Rom_12:21)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v23 Absalom’s Revenge
Absalom’s Revenge
v. 23. And it came to pass after two full years, during all of which time Absalom carried his grudge toward Amnon in his heart, that Absalom had sheep-shearers in Baal-hazor, which is beside Ephraim, some miles northeast of Bethel, where he had a ranch; and Absalom invited all the king’s sons, for sheep-shearing was a joyous festival.
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v. 24. And Absalom came to the king and said, Behold now, thy servant hath sheep-shearers; let the king, I beseech thee, and his servants go with thy servant, The invitation had originally been made to the king and his body-guard.
v. 25. And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee, too large a number of invited guests might make the festival too expensive for Absalom. And he, Absalom, pressed him, tried to make him change his mind; howbeit he would not go, but blessed him, wished him success for the festival.
v. 26. Then said Absalom, who craftily saw that this arrangement favored his plans of revenge, if not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee? He may have had some premonition of evil in hesitating about letting the heir apparent go along at this time.
v. 27. But Absalom pressed him that he let Amnon and all the king’s sons go with him. Here was another instance of David’s weakness in yielding to Absalom’s urgent request.
v. 28. Now, Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, when, under the influence of wine, he would throw aside caution, and when I say unto you, Smite Amnon, then kill him, fear not; have not I commanded you? He would take the responsibility of the murder upon himself, his purpose being chiefly to avenge his sister Tamar, but probably also to remove the crown prince, an act which would make him the heir apparent to the throne. Be courageous, and be valiant. The servants of Absalom needed this encouragement very much since they stood in awe of the king and his anger.
v. 29. And the servants of Absalom did unto Amnon, in the course of the festival meal, as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule and fled, fearing for his own life.
v. 30. And it came to pass, while they, the princes, were in the way, on their flight to Jerusalem, that tidings came to David, saying, Absalom hath slain all the king’s sons, and there is not one of them left. This shows the usual exaggeration of rumors.
v. 31. Then the king arose and tare his garments, in token of his great grief, and lay on the earth; and all his servants, following the example of their master, stood by with their clothes rent.
v. 32. And Jonadab, the son of Shimeah, David’s brother, who had followed the development of matters with sharp eyes, answered and said, Let not my lord suppose that they have slain all the young men, the king’s sons; for Amnon only is dead; for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar, his determination to avenge the crime had been written in his features, in the fixed position of his mouth.
v. 33. Now, therefore, let not my lord the king take the thing to his heart, to think that all the king’s sons are dead, that was not the state of affairs; for Amnon only is dead.
v. 34. But Absalom fled; having accomplished his purpose, he thought it best to evade the king’s wrath. And the young man that kept the watch lifted up his eyes, watching the return of the people from the festival with double interest, and looked, and, behold, there came much people by the way of the hillside behind him, the princes coming in from the west, the shortest and quickest way.
v. 35. And Jonadab said unto the king, Behold, the king’s sons come; as thy servant said, so it Isaiah This confirmed Jonadab’s keen guess.
v. 36. And it came to pass, as soon as he had made an end of speaking, that, behold, the king’s sons came, and lifted up their voice and wept, in deep mourning over the death of Amnon; and the king also and all his servants wept very sore.
v. 37. But Absalom fled and went to Talmai, the son of Ammihud, king of Geshur, his grandfather, 2Sa 3:3. And David mourned for his son, namely, for Amnon, every day, literally, "all his days," all his life.
v. 38. So Absalom fled and went to Geshur, and was there three years.
v. 39. And the soul of King David longed to go forth unto Absalom, literally, "And held back, refrained, David, the king, from going forth to Absalom"; for he was comforted concerning Amnon, seeing he was dead, the grief gradually became less sharp, and therefore David abandoned the idea of calling Absalom to account for his revenge. The word of the Lord that the sword would not depart from the house of David had begun to be fulfilled. A sin is quickly committed, and there may be a momentary gratification, but in the end the consequences are such as to make all its fruits appear apples of Sodom, as they really are.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv23, 25, 27 It came about after two full years
It came about after two full years
This explains that two whole years has passed and introduces the next event in the story line. The phrase "full years" means that they are complete years. (See: Introduction of a New Event)
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shearers
These are people who cut the wool from sheep.
Baal Hazor
This is the name of a place. (See: How to Translate Names)
Look now
This is a phrase used to draw someone's attention to what is said next. AT: "Listen"
your servant
Absalom is calling himself "your servant" to show respect.
has sheep shearers
It was customary for people in Israel to have a party after they had sheared their sheep.
may the king
Although he is talking to his father the king, he calls him "the king" instead of "you" to show respect for him.
translationWords
year
Absalom
ewe
works
Ephraim
son
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v23 13:23 Baal-hazor should not be confused with the famous…
13:23 Baal-hazor should not be confused with the famous fortified city of Hazor located north of the Sea of Galilee. The generally accepted location of Baal-hazor is Jebel el-Asur, some fifteen miles north of Jerusalem. • a feast: Sheep shearing was a time for sharing bounty and blessing with others (see 1 Sam 25:2-8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.