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英文原文
The righteous God had lately told David, by Nathan the prophet, that, to chastise him for his son in the matter of Uriah, he would "raise up evil against him out of his own house," (2Sa 12:11). And here, in the very next chapter, we find the evil beginning to rise; henceforward he was followed with one trouble after another, which made the latter part of his reign less glorious and pleasant than the former part. Thus God chastened him with the rod of men, yet assured him that his "loving-kindness he would not utterly take away." Adultery and murder were David's sins, and those sins among his children (Amnon defiling his sister Tamar, and Absalom murdering his brother Amnon) were the beginnings of his punishment, and the more grievous because he had reason to fear that his bad example might help to bring them to these wickednesses. In this chapter we have, I. Amnon ravishing Tamar, assisted in his plot to do it by Jonadab his kinsman, and villainously executing it, 2Sa 13:1-20. II. Absalom murdering Amnon for it, 2Sa 13:21-39. Both were great griefs to David, and the more because he was unwittingly made accessory to both, by sending Tamar to Amnon and Amnon to Absalom.
1-20
Amnon's Incest (1032 BC)
暗嫩的亂倫（公元前1032年）
¹ 此後，大衛的兒子押沙龍有一個美貌的妹子，名叫他瑪；大衛的兒子暗嫩愛她。
² 暗嫩為他妹子他瑪憂急成病；因為他瑪還是處女；暗嫩以為難向她行事。
³ 暗嫩有一個朋友，名叫約拿達，是大衛的哥哥示米亞的兒子；這約拿達為人極其詭詐。
⁴ 他問暗嫩說：王的兒子啊，你為何一天比一天瘦呢？你不告訴我麼？暗嫩對他說：我愛我兄弟押沙龍的妹子他瑪。
⁵ 約拿達對他說：你躺在床上裝病；你父親來看你時，你對他說：求你叫我妹子他瑪來，在我眼前為我預備食物，使我好看見她所作的，從她手中吃。
⁶ 於是暗嫩躺下裝病。王來看他，暗嫩對王說：求你叫我妹子他瑪來，在我眼前為我作兩個餅，使我好從她手中吃。
⁷ 大衛就打發人到他家裏對他瑪說：你到你哥哥暗嫩的家裏去，為他預備食物。
⁸ 他瑪就到她哥哥暗嫩的家裏；他正躺臥。她取了生麵，在他眼前摶麵作餅，把餅烤了。
⁹ 她拿鍋倒在他面前，他卻不肯吃。暗嫩說：叫眾人都離開我出去。眾人就都離開他出去了。
¹⁰ 暗嫩對他瑪說：你把食物帶進內室，我好從你手裏吃。他瑪就把所作的餅拿進內室，去給她哥哥暗嫩。
¹¹ 她端到他跟前叫他吃，他卻抓住她，對她說：我妹妹，你來與我同寢。
¹² 她回答說：我哥哥，不要這樣，不要玷辱我；在以色列中不可這樣行；你不要作這愚妄事。
¹³ 至於我，我這羞恥要往哪裏去呢？至於你，你必在以色列中成了愚妄人。如今求你對王說，他必不禁止我歸你。
¹⁴ 暗嫩卻不肯聽她的話；因他比她力大，就強行玷辱她，與她同寢。
¹⁵ 隨後暗嫩極其恨她；那恨她的心，比先前愛她的心更甚。暗嫩對她說：你起來，去罷。
¹⁶ 他瑪對他說：你不要這樣；你趕我出去的這惡，比你所行的那件更重。他卻不肯聽她。
¹⁷ 暗嫩就叫伺候他的僕人來，說：把這個女子從我這裏趕出去，隨後在她後邊關上門。
¹⁸ 那時他瑪穿著彩衣，因為未出嫁的公主都是這樣穿。僕人就把她趕出去，隨後在她後邊關上門。
¹⁹ 他瑪把灰撒在頭上，撕裂了所穿的彩衣，以手抱頭，邊走邊哭。
²⁰ 她哥哥押沙龍對她說：你哥哥暗嫩與你同在了麼？我妹妹，如今且不作聲；他是你的哥哥，不要把這事放在心上。於是他瑪孤孤單單地住在他哥哥押沙龍的家裏。
這裏我們看到暗嫩姦污妹妹這可憎惡的罪惡的詳細記述——這題目不宜發揮，連提說也不免臉紅，竟有人這樣卑鄙，尤其這人還是 David 的兒子。我們有理由想暗嫩的品格在其他方面也是敗壞的；他若未曾離棄神，斷不會被交在這等卑劣的情慾中。敬虔的父母常受不肖兒女的折磨；恩典並不沿血脈遺傳，敗壞卻是。我們沒有看見 David 的兒女效法他的敬虔；他們卻步他的失腳之處，並且行得更壞，又不悔改。父母若在任何事上給兒女留下壞榜樣，不知道後果會何等致命。請看暗嫩犯罪的步驟。
I. 魔鬼作為污穢之靈，把貪戀妹妹他瑪的念頭放進他心裏。美貌是許多人的網羅；對她也是如此。她美貌，所以暗嫩貪戀她（撒下13:1）。容貌特別俊美的人，並不因此有理由驕傲，倒有極大的理由儆醒。暗嫩的情慾：1. 在本身上是不自然的——貪戀自己的妹妹；連天然的良心也為之驚心，想到便覺可怖。人的敗壞本性之中就是有這樣矛盾的靈——總要貪求禁果，禁止得越嚴，貪求得越貪。他豈可存心背叛那本該作為保護者的德行和名節——作為兄長，他本該是它的保護者？但人敗壞、無防備的心一旦任其自然，有甚麼惡是進不去的呢？2. 這情慾使他十分不安。他因找不到機會向她的貞潔下手（因與她純潔的交往並未被剝奪）而憂急成病（撒下13:2）。肉體的情慾本身就是對自己的懲罰，不僅與靈魂爭戰，也與身體爭戰，是骨中的朽爛。看罪人服事的是何等嚴苛的主人，他的軛何等沉重。
II. 魔鬼作為狡猾的蛇，又把怎樣成就這惡謀的計策放進他腦中。暗嫩有一個朋友（他如此稱他，其實是他的仇敵），一個親戚——他身上大衛的血統多（因他是大衛的姪兒），大衛的靈性卻少，因他是個詭詐的人，善於推進任何惡謀，尤其是這種性質的私情（撒下13:3）。
1. 他注意到暗嫩氣色不好，既是詭詐之人，便斷定他是害了相思病（撒下13:4），就問他："你既是王的兒子，為何一天比一天瘦呢？你身為王的長子、王位的繼承人，為何憔悴？既為王的兒子，"（1）"你有宮中的種種娛樂為你解悶；那就享受那些娛樂，用它們驅散這憂愁，無論它是甚麼。"滿足和安慰並不總能在王宮裏尋得。我們更可以理直氣壯地問那些消沉憂悶的聖徒——他們既是萬王之王的孩子、生命冠冕的繼承人，為何一天比一天瘦？（2）"你有君王的權柄，可隨意命令你所願所要的；那就運用這權柄，滿足自己罷。不要為了那事——無論合不合法——你既為王的兒子便可得到的而憔悴。你願意的便是合法的。"耶洗別對亞哈在類似情形中所說的正是這樣（王上21:7）：*你不是治理以色列麼？*濫用權力是顯貴之人最危險的試探。
2. 暗嫩不知羞恥地承認自己邪惡的情慾——還錯稱之為愛（我愛他瑪）——約拿達便給他指了一條通達的路（撒下13:5）。他若是自己所裝的朋友，聽見這樣可怖的惡事就當驚懼，就當把這事的邪惡擺在他面前——它是何等得罪神、又何等虧負自己的靈魂去懷這樣卑鄙的念頭，去放縱追求它後果何等致命；他當運用自己的詭詐去轉移暗嫩的心，給他介紹一個他可以合法娶的女子。但他似乎毫不驚奇，既不反對其不合法，也不提其難處，不顧名節的敗壞，連父親的不悅也不顧；只給他指出把他瑪弄到床邊的辦法，然後他便可以為所欲為。當知道：那些人的處境十分可悲——他們的朋友不但不規勸責備他們，反倒奉承他們、推進他們的罪惡道路，並作他們圖謀作惡的謀士策士。暗嫩已經病了，卻要裝作更病——要裝得不能起床（他的消瘦已足以使這藉口顯得可信），又對甚麼都無胃口，只對合他心意的那樣東西有胃口。佳餚令他厭惡（伯33:20）。王桌上最好的菜也不能叫他滿意；但他若能吃甚麼，必須是妹妹他瑪那雙美手所作的餅。這就是人所建議的。
3. 暗嫩照這些吩咐行了，這樣就把他瑪弄到了他可及的範圍內：他裝病（撒下13:6）。這樣他像獅子在洞中蹲伏，要捉捕困苦人，把他們拉入網羅（詩10:8-10）。大衛一向疼愛兒女，他們有甚麼病痛便很掛心；他一聽見暗嫩病了，便親自來看望。父母當由此學習體恤兒女、對他們存憐憫的心。病中的孩子通常母親安慰（賽66:13），但父親也不可漠不關心。我們可以推想大衛來看望病中的兒子時，給了他好勸勉，教他正確使用苦難，又與他禱告；然而這一切並不改變他邪惡的心意。臨別時，這位慈父問："你有沒有想要、我能為你辦到的東西？""有，"這假冒為善的兒子說，"我胃口不好，不知道有甚麼能吃的，除非是妹妹他瑪作的餅；而且除非我看見她作，我不能滿意；若從她手中吃，對我更有益處。"大衛看不出有任何理由懷疑別有惡意。神在此事上蒙了他的心，使他不得明白。於是他立即吩咐他瑪去伺候她生病的哥哥（撒下13:7）。他作這事全然無辜，但後來無不深以為憾。他瑪也全然無辜地到她哥哥的臥房——既不畏懼遭受何種侮辱（為何要怕一個哥哥、一個生病的哥哥呢？），也不嫌棄——出於對父親的順從和對哥哥（雖只是異母哥哥）的愛——去作他的看護（撒下13:8,9）。她雖是公主，容貌美麗（撒下13:1），衣著華美（撒下13:18），卻不認為摶麵烤餅有失身份；她若不慣於此，此時也不會作。善於持家對最尊貴的女子也不是卑下的事，她們也不當以之為恥。才德的婦人，她丈夫在長老中坐席，卻親手作工（箴31:13）。近代也不乏這樣的例子，這事也不像有些人所說的那樣不合時宜。為病人預備食物，更當是貴婦的關切和喜樂，勝過為挑剔者預備美食；慈善當勝過好奇。
4. 既把她弄到身邊，他又設法單獨與她同處；因為淫夫（更何況這樣卑劣的淫夫）只怕眼睛看見他（伯24:15）。食物已備好，但有人看著他便不能吃；必須把人都打發出去（撒下13:9）。病人當被順著，以為自己有特權發號施令。他瑪情願順著他；她貞潔的心絲毫沒有他想望的那種念頭；所以她毫無顧忌地與他在內室獨處（撒下13:10）。如今面具被揭去，食物被丟在一邊，這惡徒竟稱她為妹妹，卻又無恥地求她來與他同寢（撒下13:11）。他知道她的行為一向端莊貞潔，卻以為可以勸她同意這樣的惡事——這是對她貞潔的卑鄙侮辱。但活在污穢中的人常以為別人也和他們一樣，至少是見火即燃的火絨。
III. 魔鬼作為強有力的試探者，使他的耳朵對她一切抵抗的理性和勸他罷手的話充耳不聞。我們不難想像這少女這樣受攻擊時是何等驚惶恐懼，她怎樣臉紅、怎樣發抖；然而在這極大的混亂中，她所說的話沒有比這更切中要害、更有力的了。1. 她稱他哥哥，提醒他這層近親關係——這使他不能娶她，更不用說玷污她。這是明文禁止的（利18:9），且在嚴刑之下（利20:17）。當格外小心，免得親屬之間當有的愛退化為情慾。2. 她求他不要強行，這表明她在任何程度上都決不同意；他既施以暴力，又有何滿足可言？3. 她把這事的極大邪惡擺在他面前。這是愚妄；一切罪都是如此，污穢之罪尤然。這是最壞的一種邪惡。這樣可憎的事不可在以色列中行——不可在承認神的百姓中間行，他們有比外邦更好的律例。我們是以色列人；我們若這樣行，就比別人更無可推諉，我們的刑罰也更難忍受，因為我們褻瀆了主，並我們所奉的名。4. 她向他指出這事的羞恥——這也許比罪本身更能影響他："至於我，*我這羞恥要往哪裏去呢？*縱然可以隱藏，我一生想起也必臉紅；若終究顯露，我怎能面對任何朋友？至於你，你必在以色列中成了愚妄人，"即"你要被看作窮凶極惡的淫徒，最壞的人；你要在一切智者善人眼中失去他們的敬重，因而被視為不配作王，雖然你是長子；因為以色列決不肯受這樣的愚妄人治理。"對羞恥——尤其是永遠羞恥——的預期，當能攔阻我們不犯罪。5. 為要一時轉移他這惡念，並（若可能）使自己脫身，她向他暗示，王也許寧可讓他死於相思，也不願拘泥於神的律法，而允他娶她：這並非她以為王有這種豁免權，或會自稱有；但她確信，王若由他本人告知這邪惡的慾望（這慾望若由別人轉述，他幾乎不會相信），必會採取有效方法保護她免受其害。但她一切的計謀和理由都無濟於事。他驕傲的心不能忍受拒絕；於是她的安慰、名節以及她一切所珍視的，都要被獻為他野蠻放肆的情慾之祭（撒下13:14）。恐怕暗嫩雖然年輕，早已放蕩度日，而他父親或不知，或未加懲罰；因為人不可能忽然間到達這等罪惡的地步。但這就是他對他瑪的愛麼？這就是他給她那甘心伺候他疾病的報答麼？他要像對待妓女那樣對待妹妹麼？卑鄙的惡徒！願神救一切端莊貞潔的人脫離這樣邪惡無理的人。
IV. 魔鬼作為折磨者和出賣者，立刻把他對她的愛變成恨（撒下13:15）：他極其恨她，原文是"大大地恨"——他的惡意變得與他先前的情慾一樣放肆。
1. 他卑鄙地用武力把她趕出門外；不但如此，如今彷彿不屑親手碰她，竟吩咐僕人把她拉出去，隨後在她後邊關上門（撒下13:17）。如今（1）這位無辜受屈的女子有理由認為這是極大的冒犯，在某些方面（如她所說，撒下13:16）比前者更甚；因為沒有比這更野蠻刻薄、更使她名譽掃地的了。他若設法隱瞞所行的事，她的名譽只損失在她自己一人。他若跪下求她饒恕，也許還算小小的補償。他若給她時間在受了那可怕混亂之後平靜下來，她出去時尚可保持神色自若，從而保守秘密。但這樣慌忙、這樣粗暴地打發她走，彷彿她作了甚麼惡事一般，這就迫使她為自衛而宣告自己所受的冤屈。（2）我們可以從中學到罪的惡性和罪的惡果（罪至終像蛇一樣咬人）；因為這裏我們看到，[1] 犯罪時甘甜的事，事後變成可憎痛苦，罪人自己的良心也使之對自己成為如此。暗嫩恨他瑪，因為她不肯與他的惡同流合污、分擔一部分責備，反倒抵抗到底、與之理論，把一切過錯都歸在他身上。他若恨這罪、為之厭惡自己，我們便可盼望他悔改了。依著神的意思憂愁，就生出殷勤（林後7:11）。但他恨他所凌辱的人，表明他的良心受驚嚇，心卻全未謙卑。看肉體的情慾是何等虛謊的快樂，何等迅速過去並轉為厭惡；見結23:17。[2] 犯罪時隱密的事，事後變成公開顯露，而且常是罪人自己使之如此。他們自己的口舌要定他們的罪。猶太的拉比們說，因著暗嫩這惡事，便立了一條規矩：少年男子與少年女子決不可單獨同處；因為他們說，公主尚且如此，平民的女兒又將如何？
2. 我們如今要把這罪犯交在他自己有罪良心的恐懼之中，轉而看這可憐的受害者變得如何。（1）她為自己所受的損傷痛痛哀哭——雖然對她的貞潔並非真正的瑕疵，卻是對她名譽的污點。她撕碎了華美的衣服以表悲傷，又把灰撒在頭上以毀損自己的容貌，厭惡自己的美貌和裝飾，因為它們招來了暗嫩的不法之愛；她為別人的罪邊走邊哭（撒下13:19）。（2）她退到她哥哥押沙龍的家裏，因為他是她的親哥哥；她在那裏孤獨憂愁地度日，作為她端莊和憎惡污穢的記號。押沙龍對她說親切的話，囑她暫且把這損傷放下，因他自己打算日後報復（撒下13:20）。從押沙龍的問話（暗嫩與你同在了麼？）看來，暗嫩這類淫行早已聲名狼藉，以致端莊的女子與他同處也甚危險；這押沙龍或許知道，而他瑪卻全然不知。
英文原文
Amnon's Incest (1032 BC)
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 subtle 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.
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, 2Sa 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, 2Sa 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, 2Sa 13:3.
1. He took notice that Amnon looked ill, and, being a subtle man, concluded that he was love-sick (2Sa 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 (1Ki 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, 2Sa 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, 2Sa 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, Ps 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, 2Sa 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, 2Sa 13:8,9. Though she was a king's daughter, a great beauty (2Sa 13:1), and well dressed (2Sa 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, Pr 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, 2Sa 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, 2Sa 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, 2Sa 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 (Le 18:9) under a severe penalty, Le 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, 2Sa 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 (2Sa 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, 2Sa 13:17. Now, (1.) The innocent injured lady had reason to resent this as a great affront, and in some respects (as she says, 2Sa 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, 2Co 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, 2Sa 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, 2Sa 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.
21-29
The Plot Against Amnon (1032 BC)
謀害暗嫩（主前1032年）
²¹ 大衛王聽見這一切事，就甚發怒。
²² 押沙龍卻不與他哥哥暗嫩說好說歹。因為暗嫩玷辱他妹妹他瑪，所以押沙龍恨惡他。
²³ 過了兩年，押沙龍在以法蓮門口的巴力夏瑣有了剪羊毛的人。押沙龍請了王的眾子來。
²⁴ 押沙龍來見王，說：「看哪，僕人有剪羊毛的人。求王和王的臣僕與僕人同去。」
²⁵ 王對押沙龍說：「不，我兒，我們不必都去，免得使你耗費。」押沙龍再三請王。王仍是不去，卻為他祝福。
²⁶ 押沙龍說：「王若不去，求你容我哥哥暗嫩與我們同去。」王說：「何必要他去呢？」
²⁷ 押沙龍再三求王，王就容暗嫩和王的眾子與他同去。
²⁸ 押沙龍早已吩咐僕人說：「你們注意，等暗嫩飲酒暢快的時候，我對你們說：殺暗嫩。你們便殺他，不要懼怕。不是我命令你們嗎？你們要剛強壯膽。」
²⁹ 押沙龍的僕人就照押沙龍所吩咐的待暗嫩。於是王的眾子都起來，各人騎上騾子，逃跑了。
所羅門論爭端的起頭所說的話，也同樣適用於一切罪的起頭——它如同放水一般；水閘一旦打開，洪流便隨之而來；一樣禍患滋生另一样，其結局如何實在難以預料。
I. 此處我們被告知大衛如何對待暗嫩之罪的消息：他甚發怒（2Sa 13:21）。他理當如此——自己的兒子竟行了這等惡事，並連累他也有了牽連。這將因他沒有給兒子更好的教育而使他蒙羞；這將是他家族的污點、他女兒的毀滅、他全國的壞榜樣、也是對他兒子靈魂的傷害。但他僅僅發怒就夠了嗎？他本當懲罰兒子，使他公開蒙羞；無論作為父親還是作為君王，他都有權如此行。但七十士譯本在此加上了這些話：但他不傷他兒子暗嫩的心，因為愛他，因為他是他的長子。他犯了以利的錯誤——以利的兒子們自取卑賤，他卻不責備他們。暗嫩若為他所親愛，懲罰他便等於更加懲罰了自己——因他自己的不潔。但他不能忍受那些必須忍受的羞辱——就是責備別人自己卻意識到也有同樣之罪的人所必須忍受的；因此他的憤怒便代替了他的公義；這只會使罪人更加剛硬（Ec 8:11）。
II. 押沙龍如何反應。他已決心要在以色列中作審判官；既然他父親不肯懲罰暗嫩，他就要出手——不是出於公義或對美德的熱心，而是出於報復，因他認為自己在妹妹所受的凌辱上也被冒犯了。他們的母親是異教君王的女兒（2Sa 3:3），弟兄們有時也許以此嘲弄他們，稱他們為外人的兒女。押沙龍認為他妹妹如今就是被如此對待的；暗嫩既以為她配作他的娼妓，他便以為暗嫩配作他的奴隸。這激怒了他，非暗嫩的血不能平息他的怒火。此處我們看到：
1. 圖謀的孕育：押沙龍恨惡暗嫩（2Sa 13:22），而凡恨他弟兄的，已經是殺人的了，如同該隱，是屬那惡者（1Jo 3:12,15）。押沙龍恨惡哥哥的罪行本可稱讚，他也可以公正地循合法途徑起訴他，以警戒他人，並為受辱的妹妹爭取一些補償；但他恨惡哥哥本人，並設計以暗殺來害他的性命，這是對神的極大冒犯——企圖以違背第六條誡命來修補第七條誡命的破口，彷彿這些誡命不都是同樣神聖的。但那說「不可姦淫」的，也說「不可殺人」（Jam 2:11）。
2. 圖謀的隱藏。關於這事，他對暗嫩不說好也不說歹，裝作若無其事，對他維持著平常的禮貌，只等一個好機會來加害他。那惡意是最壞的：(1.) 緊緊隱藏、不予發洩的。押沙龍若與暗嫩講理，也許能使他認識自己的罪並悔改；但他甚麼也不說，暗嫩的心便更加剛硬，他自己的心也越來越對暗嫩懷恨；因此責備鄰舍與心裏恨他正相對（Le 19:17）。讓情感有所發洩，它自會消散。(2.) 以友誼的外表掩蓋的；押沙龍的惡意正是如此——他的嘴比奶油更滑，心裏卻是爭戰（見Pr 26:26）。(3.) 懷恨長久的。足足兩年，押沙龍哺育著這苦毒之根（2Sa 13:24）。起初他也許並不打算殺哥哥（因為他若如此打算，早可有同樣好的機會下手，正如他最終所行的），只等一個機會來羞辱他或加以別的傷害；但他的恨惡隨時間成熟到一個地步：非要他的命不可。日頭一次落在怒氣上尚且給魔鬼留了地步（如Eph 4:26,27所暗示的），何況足足兩年的日落呢？
3. 圖謀的佈置。(1.) 押沙龍在鄉間的莊園擺設宴席——如拿八在剪羊毛之時所行的一樣（2Sa 13:23）。押沙龍雖然對自己的外表極其講究（2Sa 14:26），雖然目空一切，卻知道他羊群的狀況，留心他的牛群。那些除了在城裏揮霍鄉間產業之外對之別無關心的人，乃是走了一條眼看產業到頭的路。押沙龍有剪羊毛的人時，便要親自與他們同在。(2.) 他邀請父王和一切王室成員來赴這宴席（2Sa 13:24）——不僅為趁此機會向他們致敬，也為使自己在鄰舍中更受尊敬。那些與大人物有親戚關係的人，容易過分看重自己的親屬關係。(3.) 王自己不肯去，因為他不想使他破費招待（2Sa 13:25）。看來押沙龍有自己的產業在手，活得像他自己那個樣子；王雖賜給了他，卻要他好好管理：在這兩方面他都為父母樹立了榜樣——當兒女長大成人之時，按著他們的身分給他們足夠的生活所需，然後留心他們不可超過這限度而活，尤其不可協助他們如此行。年輕的當家人當量力而行地開始，不可在剪羊毛之時就把羊毛花光——這是明智的。(4.) 押沙龍得到了允許，使暗嫩和其餘王的眾子都來到鄉間為他的宴席增光（2Sa 13:26,27）。押沙龍如此有效地隱藏了他對暗嫩的敵意，以至於大衛找不到任何理由來懷疑在那特別的邀請中對暗嫩有何圖謀：「讓我哥哥暗嫩去吧」；但這將使打擊對大衛更加沉重——他自己竟被牽引同意了那給予此事機會的安排，正如先前一樣（2Sa 13:7）。看來大衛的兒子們雖已長大，仍如此尊敬父親，連這麼短的行程也不肯未經許可而去。兒女即使已經成人，也當如此孝敬父母、與他們商議、未經他們同意不作甚麼要緊的事，更不可違背他們的心意。
4. 圖謀的執行（2Sa 13:28,29）。(1.) 押沙龍的款待十分豐盛；因他決意使他們都因酒歡樂，至少斷定暗嫩會如此——因為他知道他容易飲酒過度。但(2.) 他對僕人所下的關於暗嫩的命令——要他們將他的血與他的酒攙雜——十分殘忍。他若向他挑戰、信靠自己的事業正義和神的公義而親自與他決鬥（雖然那也夠壞的了），至少還算更有體面、更可原諒（我們古老的律法在某些案件中允許以決鬥審判）；但他如他所行的那樣謀殺他，乃是步該隱的後塵，只是理由不同：亞伯因他的義而被殺，暗嫩因他的惡而被殺。請注意這罪的加重因素：[1.] 他要趁暗嫩心中因酒暢快之時殺他——那時他最不防備危險、最無力抵抗，也最不適合離開世界；彷彿他的惡意要毀滅人的靈魂和身體，不給他時間說：主啊，憐憫我。有多少人因被貪食醉酒所累，在毫無準備中突然面對了死亡！[2.] 他的僕人必須被用來作這事，因此被捲入罪中。他要下令——殺暗嫩；然後他們在服從他、並以為他的權柄能保護他們的假設下，必須殺他。他對神的律法何等褻瀆地挑釁——雖然神的誡命明明說不可殺人，他卻吩咐他們殺暗嫩，並以此為根據：不是我命令你們嗎？這就夠了。你們要剛強壯膽，不要懼怕神，也不要懼怕人。那些在違背神的事上服從主人的僕人受了壞教導，那些如此教導他們的主人則是惡人。那些情願為討好主人而使自己靈魂沉淪的人太過順從了——主人誇大的話不能保護他們免受神的烈怒。主人吩咐僕人時，總當記得自己在天上也有一位主人。[3.] 他在王的眾子面前行了這事——論到他們，經上說（2Sa 8:18）他們是領袖；所以這是對他們所執掌的公眾司法的侮辱，也是對他們所代表的父王的侮辱，更是對那本當使他的惡行畏懼的寶劍的藐視；反過來，他的惡行反倒成了使執劍者畏懼的。[4.] 有理由懷疑押沙龍行這事不僅是為妹妹的冤屈報仇，也是為自己鋪路通向王位——他覬覦那王位，而暗嫩這長子若被除掉，他便大有希望。命令一下，押沙龍的僕人便毫不遲延地執行了——他們被一種觀念所支撐，以為主人如今既是王冠的下一個繼承人（因基利押已死，如帕特里克主教所想），必能保護他們免受傷害。如今威脅大衛家的刀劍拔出來了——這劍必不離開他家。第一，他的長子倒在其中——他自己因自己的惡行成了此事的原因，他的父親因默許也成了幫兇。第二，他所有的兒子都逃離它，在驚恐中回家，不知哥哥押沙龍的殘忍圖謀會延伸到何處。請看罪在家族中造成何等的禍患。
英文原文
The Plot Against Amnon (1032 BC)
²¹ But when king David heard of all these things, he was very wroth.
²² And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar.
²³ And it came to pass after two full years, that Absalom had sheepshearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king's sons.
²⁴ And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant.
²⁵ And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him.
²⁶ Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?
²⁷ But Absalom pressed him, that he let Amnon and all the king's sons go with him.
²⁸ Now Absalom had commanded his servants, saying, Mark ye now when Amnon's heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.
²⁹ And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king's sons arose, and every man gat him up upon his mule, and fled.
What Solomon says of the beginning of strife is as true of the beginning of all sin, it is as the letting forth of water; when once the flood-gates are plucked up, an inundation follows; one mischief begets another, and it is hard to say what shall be in the end thereof.
I. We are here told how David resented the tidings of Amnon's sin: He was very wroth, 2Sa 13:21. So he had reason to be, that his own son should do such a wicked thing and draw him to be accessory to it. It would be a reproach to him for not giving him a better education; it would be a blot upon his family, the ruin of his daughter, a bad example to his kingdom, and a wrong to his son's soul. But was it enough for him to be angry? He ought to have punished his son for it, and have put him to open shame; both as a father and as a king he had power to do it. But the LXX. here adds these words: But he saddened not the spirit of his son Amnon, because he loved him, because he was his first-born. He fell into Eli's error, whose sons made themselves vile, and he frowned not on them. If Amnon was dear to him, his punishing him would have been so much the greater punishment to himself for his own uncleanness. But he cannot bear the shame those must submit to who correct that in others which they are conscious of in themselves, and therefore his anger must serve instead of his justice; and this hardens sinners, Ec 8:11.
II. How Absalom resented it. He resolves already to do the part of a judge in Israel; and, since his father will not punish Amnon, he will, from a principle, not of justice or zeal for virtue, but of revenge, because he reckons himself affronted in the abuse done to his sister. Their mother was daughter to a heathen prince (2Sa 3:3), which perhaps they were upbraided with sometimes by their brethren, as children of a stranger. As such a one Absalom thought his sister was now treated; and, if Amnon thought her fit to be made his harlot, he would think him fit to be made his slave. This enraged him, and nothing less than the blood of Amnon will quench his rage. Here we have,
1. The design conceived: Absalom hated Amnon (2Sa 13:22), and he that hateth his brother is a murderer already, and, like Cain, is of that wicked one, 1Jo 3:12,15. Absalom's hatred of his brother's crime would have been commendable, and he might justly have prosecuted him for it by a due course of law, for example to others, and the making of some compensation to his injured sister; but to hate his person, and design his death by assassination, was to put a great affront upon God, by offering to repair the breach of his seventh commandment by the violation of his sixth, as if they were not all alike sacred. But he that said, Do not commit adultery, said also, Do not kill, Jam 2:11.
2. The design concealed. He said nothing to Amnon of this matter, either good or bad, appeared as if he did not know it, and maintained towards him his usual civility, only waiting for a fair opportunity to do him a mischief. That malice is the worst, (1.) Which is hidden closely, and has no vent given to it. If Absalom had reasoned the matter with Amnon, he might have convinced him of his sin and brought him to repentance; but, saying nothing, Amnon's heart was hardened, and his own more and more embittered against him; therefore rebuking our neighbour is opposed to hating him in our hearts, Le 19:17. Let passion have vent and it will spend itself. (2.) Which is gilded over with a show of friendship; so Absalom's was, his words smoother than butter but war in his heart. See Pr 26:26. (3.) Which is harboured long. Two full years Absalom nursed this root of bitterness, 2Sa 13:24. It may be, at first, he did not intend to kill his brother (for, if he had, he might have had as fair an opportunity to do it as he had at last), and only waited for an occasion to disgrace him or do him some other mischief; but in time his hatred ripened to this, that he would be no less than the death of him. If the sun going down once upon the wrath gives such place to the devil (as is intimated, Eph 4:26,27), what would the sunsets of two full years do?
3. The design laid. (1.) Absalom has a feast at his house in the country, as Nabal had, on occasion of his sheep-shearing, 2Sa 13:23. Attentive as Absalom was to his person (2Sa 14:26), and as high as he looked, he knew the state of his flocks and looked well to his herds. Those who have no other care about their estates in the country than how to spend them in the town take a ready way to see the end of them. When Absalom had sheep-shearers he would himself be with them. (2.) To this feast he invites the king his father, and all the princes of the blood (2Sa 13:24), not only that he might have this opportunity to pay his respects to them, but that he might make himself the more respected among his neighbours. Those that are akin to great folks are apt to value themselves too much on their kindred. (3.) The king would not go himself, because he would not put him to the expense of his entertainment, 2Sa 13:25. It seems Absalom had an estate in his own hands, on which he lived like himself; the king had given it to him, but would have him to be a good husband of it: in both these he is an example to parents, when their children have grown up, to give them a competency to live upon, according to their rank, and then to take care that they do not live above it, especially that they be no way accessory to their doing so. It is prudent for young house-keepers to begin as they can hold out, and not to spend the wool upon the shearing of it. (4.) Absalom got leave for Amnon, and all the rest of the king's sons, to come and grace his table in the country, 2Sa 13:26,27. Absalom had so effectually concealed his enmity to Amnon that David saw no reason to suspect any design upon him in that particular invitation: "Let my brother Amnon go;" but this would make the stroke more cutting to David that he was himself drawn in to consent to that which gave the opportunity for it, as before, 2Sa 13:7. It seems, David's sons, though grown up, continued to pay such a deference to their father as not to go such a small journey as this without leave. Thus ought children, even when they have become men and women, to honour their parents, consult them, and do nothing material without their consent, much less against their mind.
4. The design executed, 2Sa 13:28,29. (1.) Absalom's entertainment was very plentiful; for he resolves that they shall all be merry with wine, at least concludes that Amnon will be so, for he knew that he was apt to drink to excess. But, (2.) The orders he gave to his servants concerning Amnon, that they should mingle his blood with his wine, were very barbarous. Had he challenged him, and, in reliance upon the goodness of his cause and the justice of God, fought him himself, though that would have been bad enough, yet it would have been more honourable and excusable (our ancient law, in some cases, allowed trial by battle); but to murder him, as he did, was to copy Cain's example, only that the reason made a difference: Abel was slain for his righteousness, Amnon for his wickedness. Observe the aggravations of this sin:— [1.] He would have Amnon slain when his heart was merry with wine, and he was consequently least apprehensive of danger, least able to resist it, and also least fit to go out of the world; as if his malice aimed to destroy both soul and body, not giving him time to say, Lord, have mercy upon me. What a dreadful surprise hath death been to many, whose hearts have been overcharged with surfeiting and drunkenness! [2.] His servants must be employed to do it, and so involved in the guilt. He was to give the word of command—Smite Amnon; and then they, in obedience to him, and, upon presumption that his authority would bear them out, must kill him. What an impious defiance does he bid to the divine law, when, though the command of God is express, Thou shalt not kill, he bids them kill Amnon, with this warrant, "Have not I commanded you? That is enough. Be courageous, and fear neither God nor man." Those servants are ill taught who obey their masters in contradiction to God, and those are wicked masters who have taught them to do so. Those are too obsequious that will damn their souls to please their masters, whose big words cannot secure them from God's wrath. Masters must always command their servants as those that know they also have a Master in heaven. [3.] He did it in the presence of all the king's sons, of whom it is said (2Sa 8:18) that they were chief rulers; so that it was an affront to public justice which they had the administration of, and to the king his father whom they represented, and a contempt of that sword which should have been a terror to his evil deeds, while his evil deeds, on the contrary, were a terror to those that bore it. [4.] There is reason to suspect that Absalom did this, not only to revenge his sister's quarrel, but to make way for himself to the throne, which he was ambitious of, and which he would stand fair for if Amnon the eldest son was taken off. When the word of command was given Absalom's servants failed not to execute it, being buoyed up with an opinion that their master, being now next heir to the crown (for Chileab was dead, as bishop Patrick thinks), would save them from harm. Now the threatened sword is drawn in David's house which should not depart from it. First, His eldest son falls by it, himself being, by his wickedness, the cause of it, and his father, by his connivance, accessory to it. Secondly, All his sons flee from it, and come home in terror, not knowing how far their brother Absalom's bloody design might extend. See what mischief sin makes in families.
30-39
Amnon's Death; Absalom's Flight (1032 BC)
暗嫩之死；押沙龍逃亡（主前1032年）
³⁰ 他們還在路上的時候，有風聲傳到大衛那裏，說：押沙龍把王的眾子都殺了，沒有留下一個。
³¹ 王就起來，撕裂衣服，躺在地上。王的臣僕也都撕裂衣服，站在旁邊。
³² 大衛的哥哥示米亞的兒子約拿達回答說：我主不要以為王的眾子都被殺了。只有暗嫩一人死了。這事是押沙龍所定的，從他強姦他妹妹他瑪的那日就定了。
³³ 現在我主不要把這事放在心上，以為王的眾子都死了。只有暗嫩一人死了。
³⁴ 那時押沙龍逃跑了。守望的少年人舉目觀看，見有許多人從山坡那邊的路上來。
³⁵ 約拿達對王說：看哪，王的兒子們來了。正如僕人所說的，如今果然是這樣。
³⁶ 他剛說完了話，王的兒子們就到了。他們舉聲大哭。王和臣僕也都哭得極其慟切。
³⁷ 押沙龍逃到基述王亞米忽的兒子達買那裏去了。大衛天天為他兒子悲哀。
³⁸ 押沙龍逃走，到了基述，在那裏住了三年。
³⁹ 大衛王的心很想出去見押沙龍。因為他見暗嫩既已死了，就得安慰了。
此處有：I. 大衛因傳到耶路撒冷的虛假消息——說押沙龍把王的眾子都殺了——而陷入驚恐（2Sa 13:30）。傳聞常將壞事說得更壞；此類事情的第一個消息往往比後來證實的更可怕。因此，當壞消息尚待證實之時，讓我們不要害怕，聽見最壞的也當盼望更好的——至少盼望好一些。然而，這虛假的消息目前給大衛帶來了如同真實的一樣大的痛苦；當這還不過是一個傳聞之時，他便撕裂衣服，躺在地上（2Sa 13:31）。幸而大衛有恩典；他實在需要恩典，因為他的情感十分強烈。
II. 這誤會以兩種方式被糾正：1. 藉著大衛的姪兒約拿達狡猾的暗示，他能告訴他：只有暗嫩一人死了，不是王的眾子都死了（2Sa 13:32,33），還能告訴他這事是押沙龍所定的，從暗嫩強姦他妹妹他瑪的那日就設計了。這個人何等邪惡——他若知道這一切，或有任何理由懷疑，竟不早點讓大衛知道，好設法調解爭端，或至少讓大衛不至把暗嫩送入虎口，任他去押沙龍家！我們若不盡力防止禍患，便是使自己成了幫兇。*我們若說：我們沒有看見；那衡量人心的豈不考慮嗎？*見Pr 24:11,12。約拿達若不是在暗嫩之死上與在暗嫩之罪上一樣有罪，那就算好了；那些被聽從為作惡謀士的人，結果證明是這樣的朋友：他不肯好心防止暗嫩的罪，也不肯好心防止他的滅亡——而看來他本可以兩樣都作到。2. 藉著除了暗嫩以外，王的眾子都平安歸來。他們和他們的隨從很快被守望的人發現（2Sa 13:34,35），不久便到了——表明自己還活著，卻也帶來了押沙龍謀殺了他們兄弟暗嫩這確切而悲慘的消息。大衛先前為那不真實的事所感到的悲傷，使他更能承受這真實的事——因為當他被糾正過來之時，他有了一個切實的理由感謝神他的兒子們並非都死了；然而暗嫩確實死了，而且是出於自己兄弟之手，以如此陰險殘忍的方式被殺——這足以使王和朝廷、王和全國陷入真正的哀悼。哀傷從不如罪中有之時那樣合乎情理。
III. 押沙龍逃脫公義的追討：押沙龍立刻逃跑了（2Sa 13:34）。他如今懼怕王的眾子，正如他們懼怕他一般；他們逃避他的惡意，他逃避他們的公義。以色列全地沒有一處可以庇護他。逃城不保護故意殺人的。雖然大衛沒有懲罰暗嫩的亂倫，押沙龍卻不能指望自己因這謀殺而得赦免；因為律法在這件事上如此明確，而大衛的公義和他對流無辜人血之罪的畏懼又是人所共知的。因此他直奔他母親的親屬那裏，被他外祖父基述王達買接待（2Sa 13:37），在那裏受了三年的保護（2Sa 13:38）——大衛沒有要他，達買也不覺得有義務送他回來，除非大衛來要。
IV. 大衛因他的缺席而心中不安。他為暗嫩哀悼了好一陣子（2Sa 13:37），但暗嫩既已無可挽回，時間也漸漸消磨了那份悲傷：他得了安慰，不再為暗嫩哀痛。但時間也過多地消磨了他對押沙龍之罪的憎惡；他不再如憎惡一個殺人犯那樣厭惡他，反而想要出去見他（2Sa 13:39）。起初他下不了決心在他身上行公義；如今他幾乎又下定決心重新恩待他。這是大衛的軟弱。神在他心中看到了一些使我們與以利有所不同的東西——否則我們會認為他與以利一樣，尊重兒子過於尊重神。
英文原文
Amnon's Death; Absalom's Flight (1032 BC)
³⁰ And it came to pass, while they were in the way, that tidings came to David, saying, Absalom hath slain all the king's sons, and there is not one of them left.
³¹ Then the king arose, and tare his garments, and lay on the earth; and all his servants stood by with their clothes rent.
³² And Jonadab, the son of Shimeah David's brother, 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.
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: for Amnon only is dead.
³⁴ But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill side behind him.
³⁵ And Jonadab said unto the king, Behold, the king's sons come: as thy servant said, so it is.
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: and the king also and all his servants wept very sore.
³⁷ But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every day.
³⁸ So Absalom fled, and went to Geshur, and was there three years.
³⁹ And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.
Here is, I. The fright that David was put into by a false report brought to Jerusalem that Absalom had slain all the king's sons, 2Sa 13:30. It is common for fame to make bad worse; and the first news of such a thing as this represents it as more dreadful than afterwards it proves. Let us not therefore be afraid of evil tidings, while they want confirmation, but, when we hear the worst, hope the best, at least hope better. However, this false news gave as much affliction to David, for the present, as if it had been true; he tore his garments, and lay on the earth, while as yet it was only a flying story, 2Sa 13:31. It was well that David had grace; he had need enough of it, for he had strong passions.
II. The rectifying of the mistake in two ways:—1. By the sly suggestions of Jonadab, David's nephew, who could tell him, Amnon only is dead, and not all the king's sons (2Sa 13:32,33), and could tell him too that it was done by the appointment of Absalom, and designed from the day Amnon forced his sister Tamar. What a wicked man was he, if he knew all this or had any cause to suspect it, that he did not make David acquainted with it sooner, that means might be used to make up the quarrel, or at least that David might not throw Amnon into the mouth of danger by letting him go to Absalom's house. If we do not our utmost to prevent mischief, we make ourselves accessory to it. If we say, Behold, we knew it not; doth not he that pondereth the heart consider whether we did or no? See Pr 24:11,12. It is well if Jonadab was not as guilty of Amnon's death as he was of his sin; such friends do those prove who are hearkened to as counsellors to do wickedly: he that would not be so kind as to prevent Amnon's sin would not be so kind as to prevent his ruin, when, it should seem, he might have done both. 2. By the safe return of all the king's sons except Amnon. They and their attendants were speedily discovered by the watch (2Sa 13:34,35), and soon arrived, to show themselves alive, but to bring the certain sad news that Absalom had murdered their brother Amnon. The grief David had been in for that which was not made him the better able to bear that which was, by giving him a sensible occasion, when he was undeceived, to thank God that all his sons were not dead: yet that Amnon was dead, and slain by his own brother is such a treacherous barbarous manner, was enough to put the king and court, the king and kingdom, into real mourning. Sorrow is never more reasonable than when there is sin in the case.
III. Absalom's flight from justice: Absalom immediately fled, 2Sa 13:34. He was now as much afraid of the king's sons as they were of him; they fled from his malice, he from their justice. No part of the land of Israel could shelter him. The cities of refuge gave no protection to a wilful murderer. Though David had let Amnon's incest go unpunished, Absalom could not promise himself his pardon for this murder; so express was the law in this case, and so well known David's justice, and his dread of blood-guiltiness. He therefore made the best of his way to his mother's relations, and was entertained by his grandfather Talmai, king of Geshur (2Sa 13:37), and there he was protected three years (2Sa 13:38), David not demanding him, and Talmai not thinking himself obliged to send him back unless he were demanded.
IV. David's uneasiness for his absence. He mourned for Amnon a good while (2Sa 13:37), but, he being past recall, time wore off that grief: he was comforted concerning Amnon. It also wore off too much his detestation of Absalom's sin; instead of loathing him as a murderer, he longs to go forth to him, 2Sa 13:39. At first he could not find in his heart to do justice on him; now he can almost find in his heart to take him into his favour again. This was David's infirmity. Something God saw in his heart that made a difference, else we should have thought that he, as much as Eli, honoured his sons more than God.
公義的神不久前才藉先知拿單告訴大衛：為要因他在烏利亞的事上治罪他，祂要「從他自己的家中興起禍患攻擊他」（撒下12:11）。果然在緊接的下一章，我們便看見禍患開始興起；從此以後他一難接著一難，使他後半治世的光彩喜樂遠遜於前半。神如此用人的杖責罰他，卻又向他保證祂的慈愛必不從他全然收回。姦淫與謀殺是大衛的罪；而他的兒女中同樣的罪——暗嫩玷污妹妹他瑪、押沙龍謀殺哥哥暗嫩——便是他受罰的開端，且更為沉重，因為他有理由恐怕自己留下的壞榜樣，也在這些惡事上推了他們一把。本章記著：I. 暗嫩強暴他瑪——他表親約拿達協助設謀，他又極卑劣地付諸實行（撒下13:1-20）。II. 押沙龍因此殺暗嫩（撒下13:21-39）。兩者都使大衛大為憂愁，更因他不知不覺地成了兩件事的從犯——是他差他瑪到暗嫩那裏，又差暗嫩到押沙龍那裏。