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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Samuel 14:21–27. His two-level outline is real structure in the source text, so it is rendered as structure.
Observe here, I. Orders given for the bringing back of Absalom. The errand on which the woman came to David was so agreeable, and her management of it so very ingenious and surprising, that he was brought into a peculiarly kind humour: Go (says he to Joab), bring the young man Absalom again, Sa2 14:21. He was himself inclined to favour him, yet, for the honour of his justice, he would not do it but upon intercession made for him, which may illustrate the methods of divine grace. It is true God has thought of compassion towards poor sinners, not willing that any should perish, yet he is reconciled to them through a Mediator, who intercedes with him on their behalf, and to whom he has given these orders, Go, bring them again. God was in Christ reconciling the world to himself, and he came to this land of our banishment to bring us to God. Joab, having received these orders, 1. Returns thanks to the king for doing him the honour to employ him in an affair so universally grateful, Sa2 14:22. Joab took it as a kindness to himself, and (some think) as an indication that he would never call him to an account for the murder he had been guilty of. But, if he meant so, he was mistaken, as we shall find, Kg1 2:5, Kg1 2:6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, Sa2 14:23. I see not how David can be justified in suspending the execution of the ancient law (Gen 9:6), Whoso sheds man's blood, by man shall his blood be shed, in which a righteous magistrate ought not to acknowledge even his brethren, or know his own children. God's laws were never designed to be like cobwebs, which catch the little flies, but suffer the great ones to break through. God justly made Absalom, whom his foolish pity spared, a scourge to him. But, though he allowed him to return to his own house, he forbade him the court, and would not see him himself, Sa2 14:24. He put him under this interdict, (1.) For his own honour, that he might not seem to countenance so great a criminal, nor to forgive him too easily. (2.) For Absalom's greater humiliation. Perhaps he had heard something of his conduct when Joab went to fetch him, which gave him too much reason to think that he was not truly penitent; he therefore put him under this mark of his displeasure, that he might be awakened to a sight of his sin and to sorrow for it, and might make his peace with God, upon the first notice of which, no doubt, David would be forward to receive him again into his favour.
II.Occasion taken hence to give an account of Absalom.
Nothing is said of his wisdom and piety. Though he was the son of such a devout father, we read nothing of his devotion. Parents cannot give grace to their children, though they give them ever so good an education. All that is here said of him is,
1.That he was a very handsome man; there was not his equal in all Israel for beauty, (Sa2 14:25), a poor commendation for a man that had nothing else in him valuable. Handsome are those that handsome do. Many a polluted deformed soul dwells in a fair and comely body; witness Absalom's, that was polluted with blood, and deformed with unnatural disaffection to his father and prince. In his body there was no blemish, but in his mind nothing but wounds and bruises. Perhaps his comeliness was one reason why his father was so fond of him and protected him from justice. Those have reason to fear affliction in their children who are better pleased with their beauty than with their virtue.
2.That he had a very fine head of hair. Whether it was the length, or colour, or extraordinary softness of it, something there was which made it very valuable and very much an ornament to him, Sa2 14:26. This notice is taken of his hair, not as the hair of a Nazarite (he was far from that strictness), but as the hair of a beau. He let it grow till it was a burden to him, and was heavy on him, nor would he cut it as long as ever he could bear it; as pride feels no cold, so it feels no heat, and that which feeds and gratifies it is not complained of, though very uneasy. When he did poll it at certain times, for ostentation he had it weighed, that it might be seen how much it excelled other men's, and it weighed 200 shekels, which some reckon to be three pounds and two ounces of our weight; and with the oil and powder, especially if powdered (as Josephus says the fashion then was) with gold-dust, bishop Patrick thinks it is not at all incredible that it should weigh so much. This fine hair proved his halter, Sa2 18:9.
3.That his family began to be built up. It is probable that it was a good while before he had a child; and then it was that, despairing of having one, he set up that pillar which is mentioned Sa2 18:18, to bear up his name; but afterwards he had three sons and one daughter, Sa2 14:27. Or perhaps these sons, while he was hatching his rebellion, were all cut off by the righteous hand of God, and thereupon he set up that monument.
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Summary
Second Samuel 14:27 provides a concise yet poignant detail about Absalom's personal life, noting the birth of three sons and a daughter named Tamar, who possessed remarkable beauty. This seemingly straightforward genealogical entry is laden with profound irony and foreshadowing, subtly revealing the deep-seated dysfunction, unresolved trauma, and ultimate futility that would characterize Absalom's legacy within King David's fractured royal family, particularly in light of his sister's rape and the subsequent murder of Amnon.
Context
Literary Context
This verse appears immediately following Absalom's full reconciliation with his father, King David, after a two-year exile in Geshur and subsequent house arrest in Jerusalem. The preceding verses (2 Samuel 14:25-26) meticulously describe Absalom's unparalleled physical beauty, a trait his daughter Tamar is said to inherit. The mention of Absalom's children, particularly his sons, establishes an expectation of a secure lineage, a crucial detail that creates a stark literary contrast with a later, tragic revelation in 2 Samuel 18:18, where it is explicitly stated that Absalom had no son to carry on his name, compelling him to erect a monument for himself. This juxtaposition serves to highlight the tragic irony and ultimate futility of his earthly aspirations and legacy.
Historical & Cultural Context
In the ancient Near East, the perpetuation of a man's name, property, and social standing was primarily achieved through the birth of sons. A large family, especially one with numerous male heirs, was universally regarded as a profound divine blessing and a testament to a man's honor and social status. Absalom's decision to name his daughter "Tamar" carries immense cultural and emotional weight, serving as a direct and public reference to his full sister, Tamar, who suffered the brutal rape by their half-brother Amnon (as recounted in 2 Samuel 13). This naming choice was far more than sentimental; it was a deliberate, constant, and public reminder of the profound injustice and dishonor inflicted upon his family, a wound that King David, in his capacity as both father and monarch, had conspicuously failed to adequately address. The descriptive phrase "fair countenance" (Hebrew: yapheh marʾeh) was a conventional biblical descriptor for exceptional physical beauty, frequently applied to prominent women such as Sarah (Genesis 12:11), Rachel (Genesis 29:17), and Bathsheba (2 Samuel 11:2), as well as to Absalom himself (2 Samuel 14:25).
Key Themes
This verse significantly contributes to several overarching themes woven throughout the book of 2 Samuel and the broader Davidic narrative. Firstly, it underscores the theme of Family and Legacy, initially presenting Absalom's establishment of a lineage as a culturally vital means for the immortality of one's name. However, this apparent blessing is tragically undermined by the later revelation of his lack of a lasting male heir, transforming the theme into one of Futility of Human Legacy. Secondly, the deeply symbolic naming of his daughter "Tamar" powerfully brings to the forefront the theme of Unresolved Trauma and Justice. It serves as a constant echo of the horrific events detailed in 2 Samuel 13, strongly suggesting that despite any superficial reconciliation, the deep wounds of injustice and the burning desire for vindication continued to fester within Absalom, ultimately contributing to his destructive rebellion. Lastly, the verse subtly introduces the theme of Divine Sovereignty vs. Human Ambition, particularly concerning human efforts to secure a lasting name or power apart from God's will. The initial blessing of sons is revealed as ephemeral, contrasting sharply with Absalom's desperate attempt to build a monument for himself, as described in 2 Samuel 18:18.
Exposition and Analysis
Key Word Analysis
This name, meaning "date palm," holds profound significance not for its literal botanical meaning but for its powerful symbolic and historical connection. It directly references Absalom's full sister, Tamar, who was brutally raped by Amnon (as detailed in 2 Samuel 13:1-19). By naming his own daughter after his disgraced sister, Absalom ensured that the memory of the profound injustice and King David's conspicuous failure to act decisively would remain a palpable, living presence within the royal household. This act served as a constant, living indictment, underscoring the depth of Absalom's grievance and his unwavering commitment to remembering the family's dishonor.
This adjective, meaning "beautiful" or "pleasant," is frequently used in biblical texts to describe striking physical attractiveness. When applied to Absalom's daughter, it echoes the descriptions of her aunt Tamar (2 Samuel 13:1) and her father Absalom (2 Samuel 14:25). This recurring motif of beauty within David's family often precedes or accompanies significant moral failings and tragic events, highlighting a disquieting pattern where outward comeliness coexists with profound inner brokenness.
This noun refers to "a view," "appearance," or "visage." In conjunction with yâpheh, it forms the idiomatic phrase "fair countenance," emphasizing the visual aspect of beauty. Its use here reinforces the theme of outward appearance, which, while often celebrated in the biblical narrative, can also serve as a deceptive facade for deep-seated moral and spiritual decay. In the context of David's family, this beauty frequently precedes or accompanies moral compromise and suffering, underscoring the tragic irony that external attractiveness often belies internal corruption.
Verse Breakdown
"And unto Absalom there were born three sons"
This clause initially presents a picture of blessing and the fulfillment of a crucial cultural expectation for a man of Absalom's stature. The birth of multiple sons would have been perceived as a guarantee of his lineage, legacy, and continuing influence. However, this statement is profoundly ironic when read in the broader context of 2 Samuel, particularly in light of 2 Samuel 18:18, where Absalom is said to have "no son to keep his name in remembrance." This later revelation implies that these sons either died young, perhaps before their father, or did not survive him to carry on his name, rendering this initial blessing ultimately futile in terms of a lasting familial legacy.
"and one daughter, whose name [was] Tamar"
The specific mention of a daughter, especially with her name, is less common in such genealogical summaries unless she holds particular narrative or symbolic significance. Her naming "Tamar" is a deliberate and deeply symbolic act by Absalom. It ensured that the memory of his sister's brutal rape and the subsequent unaddressed injustice by King David would remain a tangible, living presence within the family. This choice functions as a constant, silent accusation against David's inaction and a public declaration of the family's unresolved pain and profound dishonor, highlighting the deep-seated resentment that would later fuel Absalom's rebellion.
"she was a woman of a fair countenance"
This final clause emphasizes the daughter's striking physical beauty, mirroring that of her aunt Tamar and her father Absalom. This recurring motif of physical attractiveness within David's family often serves as a literary device that foreshadows or accompanies moral compromise and tragedy. In this specific context, it highlights the superficiality of outward appearance in stark contrast to the deep-seated moral and spiritual brokenness within the royal house, where beauty frequently coexisted with profound sin and suffering, ultimately leading to tragic outcomes.
Literary Devices
The verse employs several potent literary devices that enrich its meaning and foreshadow future events. Irony is paramount, as the initial statement of Absalom having three sons stands in stark contrast to the later revelation in 2 Samuel 18:18 that he had no son to carry on his name, forcing him to erect a monument for himself. This creates a tragic sense of futility regarding his human efforts to secure a lasting legacy. The naming of his daughter "Tamar" functions as powerful symbolism, representing the enduring trauma of his sister's rape and the unresolved injustice within the royal family. It also serves as a subtle foreshadowing of Absalom's later rebellion, suggesting that the deep-seated resentment and desire for vindication, symbolized by his daughter's name, continued to fuel his destructive actions. Finally, the description of Tamar's beauty, echoing that of her father and aunt, creates a sense of juxtaposition between the outward appearance of the family and the inner moral decay and suffering that tragically plagued David's house.
Theological and Thematic Connections
This seemingly minor detail about Absalom's family life carries significant theological weight, underscoring the pervasive and destructive consequences of sin within David's household, precisely as prophesied by Nathan (as seen in 2 Samuel 12:10-12). It powerfully illustrates how the ripple effects of moral failure—David's adultery and murder, Amnon's rape—created a devastating legacy of brokenness, resentment, and ultimately, a tragic lack of true, enduring legacy for Absalom despite his initial progeny. The verse subtly points to the inherent futility of human ambition and the pursuit of a name or power apart from God's righteous will, demonstrating that external blessings like children do not guarantee a lasting or honorable legacy if the foundation is built on injustice, unaddressed sin, and rebellion against divine order.
Reflection and Application
The brief mention of Absalom's children, particularly his daughter Tamar, serves as a powerful and sobering reminder of the enduring and often devastating impact of sin and unresolved trauma within families and communities. It highlights the innate human desire for legacy and significance, a desire that, when pursued through means contrary to God's justice and righteousness, can lead to profound irony and ultimate futility. Absalom's story teaches us that outward appearances, even the blessing of children, do not guarantee a lasting name or true peace if one's heart is consumed by bitterness, unchecked ambition, or a desire for vengeance. We are called to critically examine the "legacies" we are building—are they rooted in God's truth, justice, and love, or are they fleeting human constructs destined to crumble under the weight of our own unaddressed sin and brokenness? The narrative challenges us to courageously confront the unresolved issues in our own lives and families, actively seeking reconciliation, forgiveness, and genuine healing rather than allowing past wounds to fester and dictate future actions.
Questions for Reflection
FAQ
Why does the text mention Absalom's sons here, only to state later that he had no son to carry on his name?
This apparent contradiction is a powerful literary and theological device employed by the biblical author. The mention of Absalom having three sons in 2 Samuel 14:27 establishes a common expectation for a man of his stature—that he would have male heirs to continue his lineage and name. However, 2 Samuel 18:18 explicitly states that Absalom had "no son to keep his name in remembrance" and therefore erected a pillar for himself. The most common interpretation is that Absalom's sons mentioned here either died young, perhaps before their father, or did not survive him, or did not achieve sufficient prominence to be considered true heirs who would perpetuate his name and legacy in a meaningful way. This creates a profound and tragic irony, highlighting the ultimate futility of Absalom's ambition and his desperate attempt to secure a lasting name through human means, entirely apart from divine favor or blessing. It underscores the overarching theme of the consequences of sin and the unpredictability of human efforts to control one's destiny.
What is the significance of Absalom naming his daughter Tamar?
The naming of Absalom's daughter "Tamar" is highly significant and deeply symbolic. Her name directly references his full sister, Tamar, who was brutally raped by their half-brother Amnon in 2 Samuel 13. By choosing this name, Absalom ensured that the memory of this horrific injustice and the subsequent dishonor inflicted upon his sister and family would remain a constant, tangible, and living presence within the royal household. It served as a public, silent accusation against King David's failure to administer justice for his daughter's rape, a failure that deeply embittered Absalom and ultimately fueled his rebellion against his father. The name "Tamar" thus symbolizes the unresolved trauma, the simmering resentment, and Absalom's personal commitment to remembering and, eventually, avenging the profound wrong done to his family.
Christ-Centered Fulfillment
The tragic irony of Absalom's legacy, where the initial promise of sons ultimately yields no lasting heir, stands in stark and profound contrast to the secure and eternal legacy of Jesus Christ, the true Son of David. While Absalom's human efforts to establish a name for himself ended in futility and a self-erected monument, Christ's kingdom is not of this world, nor is His legacy dependent on physical progeny or human ambition. He is the eternal heir of David's throne, whose lineage is divinely secured (as seen in the genealogies of Matthew 1:1 and Luke 3:23-38). The angel Gabriel explicitly declares that the Lord God will give Him the throne of His father David, and He will reign over the house of Jacob forever, and of His kingdom there will be no end (Luke 1:32-33). Furthermore, the unresolved trauma and pervasive cycle of sin evident in David's family, powerfully symbolized by Absalom's daughter Tamar, find their ultimate resolution and healing in Christ. He is the Lamb of God who takes away the sin of the world (John 1:29), the one who breaks the curse of sin and offers true healing, reconciliation, and a lasting spiritual inheritance. Unlike Absalom's failed attempt to secure his name through human means, Christ's name is above every name, to which every knee will bow and every tongue confess (Philippians 2:9-11), and His followers receive an imperishable inheritance, not through fleeting human lineage, but through faith in Him and His resurrection (1 Peter 1:3-5).