2 Samuel 13:12

2Sa 13:12 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.

Ver. 12. Do not force me.] Heb., Do not humble me; sc., by bereaving me of my virginity, which is my chief honour. Custus, quasi καστος, ornatus: αγνος αβ αγος, veneratio.

For no such thing ought to be done in Israel.] As being a holy people, professionally at least. What will the heathen say to this? will not the banks of blasphemy be broken down in them hereupon

Do not thou this folly.] Ne committito flagitium hoc; thus she filleth her mouth with arguments; but to no purpose. {a} As the belly, so that which is beneath it hath no ears. All that Tamar can say in this case is of Davy Dutton’s dream, as the proverb hath it, and he will in no wise heed it. Amantis amentes.

{a} Trem.

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.

2Sa 13:12. Nay, my brother — Whom nature both teaches to abhor such thoughts, and obliges to defend me from such an injury, with thy utmost hazard, if another should attempt it. Do not force me — Thou oughtest to abhor it, if I were willing; but to add violence is abominable. No such thing ought to be done in Israel — Among God’s people, who are taught better things; who also will be infinitely reproached for so base an action. Thus she represents to him that, whatever other nations did, among whom idols were worshipped with filthy lusts, they who worshipped so pure and holy a God; and had such divine laws, ought not to be guilty of any such abomination. Do not this folly — That is, this wickedness, the foolishness of which she prays him to consider, as, for a moment’s gratification of a brutal desire, it would highly provoke the Divine Majesty, and bring lasting disgrace and wretchedness upon them both. Would he expose a sister to infamy? Would he expose himself to indelible reproach?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:12 wicked things: The Hebrew word nebalah (“outrage,” “deplorable act”) often describes sexual crimes such as rape and adultery (Gen 34:7; Deut 22:21; Judg 20:6, 10; Jer 29:23) that the perpetrator must pay for with his life. • in Israel: The addition of this phrase either indicates indignation that the crime happened among Israelites or characterizes the act as a violation of Israelite standards of sexual morality.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

do not force me--The remonstrances and arguments of Tamar were so affecting and so strong, that had not Amnon been violently goaded on by the lustful passion of which he had become the slave, they must have prevailed with him to desist from his infamous purpose. In bidding him, however, "speak to the king, for he will not withhold me from thee," it is probable that she urged this as her last resource, saying anything she thought would please him, in order to escape for the present out of his hands.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. Nay, my brother] There is something exceedingly tender and persuasive in this speech of Tamar; but Amnon was a mere brute, and it was all lost on him.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) Do not thou this folly.—Tamar, now left alone in the power of her half-brother, endeavours to escape by reasoning. She first speaks of the sinfulness in Israel of that which was allowed among surrounding heathen, quoting the very words of Gen_34:7, as if by the traditions of their nation to recall the king’s son to a sense of right. She then sets forth the personal consequences to themselves; if he had any love for her he could not wish that shame and contempt should meet her everywhere; and for himself, such an act would make him “as one of the fools in Israel,” as one who had cast off the fear of God and the restraints of decency.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. no such thing ought to be done in Israel] Israel was a holy nation, sanctified by the peculiar presence of Jehovah among them; and therefore all acts of unchastity were an offence against the true character and calling of the nation. Such acts might be common among heathen nations, but to Israel they were forbidden by the Law, which placed them on a loftier level of morality.

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.

And she answered him, nay, my brother,.... Which carried in it a reason sufficient for her denial, that he was her brother, and she his sister, and therefore should not offer such an indignity to her:

do not force me; which was another forbidding expression, signifying she would never freely yield to his will; and to force her, to defile her against her will, to commit a rape upon her, would be very criminal indeed:

for no such thing ought to be done in Israel; among God's professing people, who were better taught and instructed; and to give into such impure practices would bring a dishonour upon them, and upon the religion they professed; she urges the honour of religion, and the reputation of Israel, and the glory of the God of Israel:

do not thou this folly: as all sin is, especially such an impure and indecent action as this.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Tamar’s words are a verbal quotation from Gen 34:7. The natural inference is that Tamar knew the passage in Genesis, and wished to profit by the warning that it contained. (Compare also 2Sa 13:13.)

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Folly, or impiety, so directly contrary to the law, Leviticus xviii. 6. and 9. and 11. (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).

Nay, my brother, whom nature both teacheth to abhor such thoughts, and obligeth to defend me from such a mischief with thy utmost hazard if another should attempt it.

Do not force me: thou shouldst abhor it, if I were willing; but to add violence to thy filthiness is abominable.

In Israel; among God’s people, who are taught better things; who also will be infinitely reproached for such a base action.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. No such thing ought to be done in Israel — In heathen nations, where idol gods were worshipped by impure practices, this might be tolerated, but not among the chosen people, whose sacred laws condemned it. See marginal references.

Folly — This word is often used in the sense of a disgraceful act.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Do not force me; literally, do not humble me. It is to be regretted that the word should be changed, as it bears testimony to the nobleness of the Hebrew women, who regarded their chastity as their crown of honour. The word folly is used in the sense of unchastity in Gen_34:7 and elsewhere, and it is noteworthy that the Jews thus connected crime with stupidity. Vain, that is, empty persons were the criminal part of the population, (Jud_1:9:4) and to call a man "a fool" was to attribute to him every possible kind of wickedness. (Mat_5:22) The thought which lay at the root of this view of sin was that Israel was a peculiar people, sanctified to God"s service; and all unholiness, therefore, was not merely criminal in itself, but a proof that the guilty person was incapable of rightly estimating his privileges. Tamar urges this upon her "empty" brother, and then pathetically dwells upon their mutual shame, and, finding all in vain, she even suggests that the king might permit their marriage. Such marriages, between half-brothers and half-sisters were strictly forbidden, as tending to loosen the bends of family purity (Lev_18:9; Deu_27:22) but possibly the Levitical code was occasionally violated, or Tamar may have suggested it in the hope of escaping immediate violence.

Things that ought not to be done in Israel.

The plea of Tamar, "no such thing ought to be done in Israel," is interesting, as showing that the sentiment was prevalent amongst the Israelites, morally imperfect as they were, that they were not to be as the nations around them; that practices prevalent elsewhere were altogether out of keeping with their position and calling "It may be so elsewhere; but it must not be so in Israel. A similar sentiment as to what is statable and becoming is appealed to in the New Testament. Christians are exhorted to act "as becometh saints" (Eph_5:3; Rom_16:2) to "walk worthy of the Lord," "worthy of their vocation," etc. (Col_1:10; Eph_4:1)

I THE GROUNDS OF SUCH A SENTIMENT. Why should the people of God regard themselves as under special obligations to live pure and holy lives?

1. The character of their God. "Ye shall be holy, for I am holy" was the language of God to Israel; (Lev_11:44) and it was repeated to Christians. (1Pe_1:15, 1Pe_1:16) The injunction could not have been addressed cannot now to the worshippers of other gods.

2. Their own consecration to God. Israel was separated by God from other people to be his own people, devoted to the practice of purity and righteousness. (Lev_20:24, Lev_20:26) All their history, laws, and institutions had this for their aim, and were adapted to it. In like manner Christians are "called to be saints", (Rom_1:7) chosen of God, "that they should be holy and without blame before him in love". (Eph_1:4) The Son of God is called Jesus, because he came to "save his people from their sins". (Mat_1:21) The purpose of his love and self-sacrifice for them is to "redeem them from all iniquity, and purify unto himself a people for his own possession, zealous of good works". (Tit_2:14, Revised Version) This aim is expressed by the rite by which they are consecrated to God and introduced into his kingdom it is a baptism, a washing from uncleanness. For this they are united into a holy fellowship, with sacred ministries and services, and godly discipline; and all the inspired instructions and admonitions addressed to them, and expounded to them by their teachers, have manifestly the same end and tendency. With all and above all, the Spirit which dwells amongst them and gives life and reality to all their communion, worship, and service, is the Holy Spirit, and his work is to regenerate and sanctify their nature, and produce in them all goodness.

3. The wonders by which they have been redeemed and consecrated. Ancient Israel, by a long succession of supernatural revelations, marvellous miracles, and providential interpositions. The Church of Christ, by the incarnation of the Eternal Word, and all that followed in the life, death, resurrection, and ascension of our Lord, and the miraculous bestowment and works of the Holy Ghost. Yea, every true Christian is himself, as such, a product of the Spirit"s supernatural power, being "born again," "born of the Spirit". (Joh_3:3, Joh_3:6) Thus it is that this "holy nation" is perpetuated in the earth.

4. Their privileges and hopes. "The children of Israel" were "a people near unto God". (Psa_148:14) He was their "Portion;" they enjoyed his special presence, guidance, government, and defence. In a yet more emphatic sense Christians have God as their God, enjoy constant union and communion with him, and are assured of his love and sympathy, care and protection. Moreover, to them is given, more clearly and fully than to the Old Testament Church, the hope of eternal life. And what is this hope? It is that of seeing God and being like him, (1Jn_3:2) of becoming "a glorious Church, not having spot, or wrinkle, or any such thing, butholy and without blemish", (Eph_5:27) presented "faultless before the presence of his glory". (Jud_1:24) It is to be admitted into the "New Jerusalem," into which nothing unholy can enter. (Rev_21:27) The condition of realizing this blessedness is purity of heart that "holiness without which no man shall see the Lord". (Mat_5:8; Heb_12:14) it is clear that in such a community nothing unholy "ought to be done," however common elsewhere. Such things are utterly inconsistent with their position, their knowledge, their professions, and their prospects.

II THE CONDUCT WHICH THIS SENTIMENT CONDEMNS. We need not dwell on gross sensuality, such as that against which the words of the text were first used. They were appropriate then, because the standard of morality "in Israel" was so much higher in respect to such practices than in the surrounding nations. But the respectable part of general society in our time and country recognizes "no such thing" as Amnon proposed as lawful. And as to many other departments of morality, the moral standard of society has been elevated by the influence of Christianity. In using the words, therefore, we do well to think of practices which are permitted or at least thought tightly of by others, but which are nevertheless contrary to the precepts or spirit of our religion. Amongst these may be named:

1. Selfishness. Including covetousness, worldly ambition, illiberality, etc., with the disregard or violation of the claims and rights of others that are allied to them. These are common enough in Christian countries, but ought not to exist amongst Christian people, whose religion is a product of Divine love, whose great Leader and Master is the incarnation of love, who have received numberless precepts enjoining the love of others as of themselves, and have been assured that love is greater than faith and hope, (1Co_13:13) much greater, then, than religious ceremonies, and ecclesiastical forms and observances. Covetousness in particular is closely associated in the New Testament with sensuality, as a vice not even to be named amongst Christians, and is declared to be idolatry (Eph_5:3, Eph_5:5; Col_3:5; 1Co_5:10, 1Co_5:11)

1. Pride. Whether of rank, or wealth, or intellect. Holy Scripture, in both Testaments, abounds in precepts and examples against pride. The Lord Jesus "humbled himself" in becoming man, and in the whole of his life on earth, and frequently enjoined humility on his disciples, and reproved every indication of a proud spirit in them. Common, therefore, as pride is in the world, "no such thing ought to be" in the Church.

2. Similar remarks may be made as to unkindness, the revengeful spirit, the unforgiving spirit, quarrelsomeness, uncharitableness, evil speaking, and the like.

3. To these may be added .frivolity, gaiety dissipation, a life of mere amusement, with no serious, worthy purpose or pursuit. These are not becoming in those who are enjoined to work out their salvation with fear and trembling; to be sober and vigilant because of the activity of Satan in seeking their destruction; to deny themselves, etc. (Php_2:12 1Pe_5:8; Luk_9:23)

2. Indifference to the spiritual welfare of others. The gospel brings into prominence the claims which men have upon Christians in this respect. Jesus very solemnly warns against "offending," others, even the least, by doing or saying what would lead them into sin or hinder their salvation. (Mat_18:6, Mat_18:7) He repeatedly teaches his disciples that he gave them light in order that they might "shine before men," and so lead them to glorify God (Mat_5:14-16; Mar_4:21, 22) St. Paul commends the Philippians for their "fellowship in furtherance of the gospel," and urges them to "strive" on its behalf. (Php_1:5, 27, Revised Version) St. Peter enjoins that "as every man hath received the gift," he should use it for the good of others, in teaching and ministering. (1Pe_4:10, 1Pe_4:11) And in general, the cause of Christ is committed to his disciples, that they may sustain and extend it both by active service and by pecuniary gifts. To the discharge of this duty by others we owe our own Christian privileges and character. If we disregard it, we display ingratitude, unfaithfulness to our Lord, insensibility to his great love to ourselves. Unconcern as to the salvation of men is natural enough in men of the world, but "no such thing ought to be" found amongst Christians.

Finally, in the absence of specific precepts, we may settle many a doubt as to our duty by considering whether the act or habit in question is suitable and becoming in those who profess themselves earnest disciples of Jesus Christ; whether it is in harmony with his spirit and character, and conducive, or at least not hostile, to our spiritual benefit, or that of others. G.W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Brother - Whom nature both teaches to abhor such thoughts and obliges to defend me from such a mischief with thy utmost hazard, if another should attempt it. Force - Thou shouldst abhor it, if I were willing; but to add violence, is abominable. Israel - Among God's people who are taught better things; who also will be infinitely reproached for such a base action.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.