2 Samuel 13:22

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.

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.

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.

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.

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:

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.

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.

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.)

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.

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.