2 Samuel 14:25

2Sa 14:25 But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.

Ver. 25. There was none to be so much praised as Absalom for his beauty.] This was no great commendation, that he was pulcherrimus corpore, aterrimus mente, fair without, and foul within; like an Egyptian temple: or as Alcibiades, comely but turbulent: or as Aurelia Orestilla, cuius praeter formam nihil unquam bonus laudavit, {a} commendable only for her beauty; which is only then praise worthy, when it is the flower of virtue. Otherwise it is but as the goodly oak, which beareth no fruit but for swine; whereas the weak and deformed vine yieldeth sweet grapes: or, as the peacock, which hath gay feathers, but maketh the ground barren whereon it sitteth; whenas the poor homely bee yieldeth honey, &c. In Saul and Absalom, saith an interpreter {b} here, two men of goodly stature, but of bad conditions, we have the right description of hypocrites, who bear a fair show outwardly, but within are corrupt. The more to blame were this people for doting so much upon these two whited sepulchres; as therefore worthy to reign, because comely and sightly.

There was no blemish in him.] But nature had spent all her strength, saith one, {c} in trimming his body; his soul she had left altogether untrimmed, as appeareth by his ambition.

{a} Sallust.

{b} Borrh.

{c} A Lap.

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_14:25

But in all Israel there was none to be so much praised as Absalom for his beauty.

Absalom a contradiction

The ancients, and in particular the Orientals, were very fond of remarking upon a mans height. Their notion was that the greater the stature the more fit the man was for the society of the gods. The Old Testament is to a large extent a book which takes notice of outward features, and praises physical excellence, and estimates at high price all material blessings. But what an irony there is in such a case as Absaloms! Given, a grand physique and a little soul, and say if any irony can be more ghastly and humiliating. Such contradictions we are to ourselves sometimes, and to one another. Our circumstances may be the best part of us: the house may be greater than the tenant; the furniture may be more worthy than its owner. What, then, is to be done? A blot like this ought not to be tolerated. Wherein a man is conscious that he represents this irony, he should look about him, and say that to-day shall end the intolerable disharmony, and at least seek to introduce a reconciliation as between the outward and the inward, so that the soul may prosper and be in health as the body, or the body may prosper and be in health as the soul, according to the special circumstances of each individual case. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Sa 14:25. There was none to be so much praised as Absalom for his beauty — Which proved one occasion of his ruin; for he became proud because he was so much admired; and, forgetting his cruel murder of his brother, he began to rely on the people’s favour, and to proceed to the commission of a greater crime, even to seek the life of his father.

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

CRITICAL AND EXPOSITORY NOTES.—

2Sa_14:26. “He polled his head,” i.e., cut his hair. “Two hundred shekels after the king’s weight.” The king’s shekel is probably a different weight from the sacred shekel, and probably less than that. Kitto mentions reading of a lady’s hair that weighed more than four pounds; and, if two hundred shekels is not more than this, it is a possible weight. The ancients were accustomed to bestow much care on the hair.” (Erdmann.)

2Sa_14:27. “Three sons.” From the fact that, contrary to custom, the names of these sons are not given, and from chap, 2Sa_18:1 it is concluded that they died in infancy.

2Sa_14:30. “Set the field on fire.” Some commentators regard this act of Absalom as an expedient to bring him face to face with Joab; and others look upon it merely as an act of angry revenge.

2Sa_14:32. “Let me see the king’s face.” Rather, “I will see,” etc. “Being sure that if he could do that all would be gained; such was his confidence in the tender-heartedness of David.” (Wordsworth.) “The message sent by Absalom through Joab to his father contain—

1. A reproach. ‘Why am I come from Geshur?’ Why didst thou send for me if I am not permitted to appear before thee?

2. A repudiation of the indulgence shown him in the permission granted him to return home: ‘It were better for me that I were still there.’

3. A self-willed demand, ‘and now I will see the king’s face.’

4. A defiant challenge. ‘If there be iniquity in me, let him kill me.’ From the tone of his speech he does not allow that he has done wrong, but relies on the right he thinks he has against his father, who had been too indulgent to Amnon.” (Erdmann.)

MAIN HOMILETICS OF THE PARAGRAPH.—2Sa_14:25-33

DAVID’S RECONCILIATION TO HIS SON

I. The difference between the godly and the ungodly is manifested by the different light in which they regard their sins. This truth becomes very apparent if we compare the behaviour of Absalom at this time with that of his father after his great fall. We cannot say that the sin of the ungodly son was greater than that of his godly parent—indeed we are compelled to admit that the opposite was the case. Although no rightful excuse can be found for any wrong deed, Absalom could plead some extenuations of his crime and might even have invested it with a show of justice. But nothing can be said which can in any degree make David’s guilt look less. And it must be confessed that in later days the godly man sometimes falls into more gross sin than his ungodly brother. But the grand line of demarcation is found in the difference in their conduct in relation to it. The one acknowledges and mourns over his fault, and perhaps, like David, goes with broken bones all the rest of his days, while the other either fails to see that he has done anything wrong or else excuses it on the plea of necessity or expediency. While all the acts of David, after his great sin, are pervaded more or less by a consciousness of his own unworthiness, we find in Absalom no trace of any regret that he was guilty of his brother’s blood. On the contrary, all his subsequent actions are marked by the same unscrupulousness. The same regard for his own supposed interest and entire disregard of what he owed to other men or to God are displayed in every deed that is recorded of him, and make him a striking example of the radical difference which exists between the natural and the spiritual man even when the latter falls sadly below the moral standard we might reasonably expect him to maintain.

II. To restore a wrong-doer to favour unconditionally, is a sin against the person forgiven. The prodigal whom the father welcomed back returned with a confession upon his lips and such contrition in his heart as showed that his restoration to his old place in the home would be a blessing to himself and others. But if he had been re-instated without any acknowledgment that he had sinned, it would have been not only useless but injurious to him. If he had not felt the sinfulness of the past, he would have wandered again into the far country if a tempting prospect had been held out to him, and his last state would have doubtless been worse than the first. The elder brother might have justly complained at such an unconditional blotting out of the past, and would have rightly urged that it did harm both to the sinner and to the innocent man. This is not God’s method. With Him it is—“If we confess our sins, He is faithful and just to forgive” (1Jn_1:9). “Repent and be converted (turn to God) that your sins may be blotted out” (Act_3:19). For it is only the repentant to whom God’s forgiveness can be of any use. In Absalom’s case we see the consequence of his restoration to favour without any acknowledgment of his guilt—it gave him ample opportunity to organise and complete those rebellious designs which resulted in his downfall and ruin, and was therefore not only unjust but unkind.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

But in all Israel there was none to be so much praised as Absalom for his beauty--This extraordinary popularity arose not only from his high spirit and courtly manners, but from his uncommonly handsome appearance. One distinguishing feature, seemingly an object of great admiration, was a profusion of beautiful hair. Its extraordinary luxuriance compelled him to cut it "at every year's end;" lit., "at times," "from time to time," when it was found to weigh two hundred shekels--equal to one hundred twelve ounces troy; but as "the weight was after the king's shekel," which was less than the common shekel, the rate has been reduced as low as three pounds, two ounces [BOCHART], and even less by others.

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 25. None to be so much praised as Absalom] It was probably his personal beauty that caused the people to interest themselves so much in his behalf; for the great mass of the public is ever caught and led by outward appearances.

There was no blemish in him.] He was perfect and regular in all his features, and in all his proportions.

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

But in all Israel there was none to be so much praised as Absalom for his beauty,.... Which is observed to account in some measure for the interest he had in the affections of the people, both now and hereafter:

from the sole of his foot to the crown of his head there was no blemish in him; not any spot, freckle, wart, scurf, or scab; nothing deficient or superfluous in him; no disproportion of parts, nor any disagreeable feature; but an entire symmetry, and perfect comeliness, which made him very respectable. The Talmudists (u) make him to be of a gigantic stature.

(u) T. Bab. Niddah, fol. 24. 2.

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

This is here noted as the occasion of his pride and insolency, and of the people’s affections to him, and consequently of the following rebellion.

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

Physical beauty. "And in all Israel there was none to be so much praised as Absalom for his beauty," etc.. (see 1Sa_16:7, 1Sa_16:12; 2Sa_11:2 2Sa_13:1; ver. 27)

Of all God"s works, which do this world adorn, There is no one more fair and excellent Than is man"s body, both for power and form, Whilst it is kept in sober government; But none than it more foul and indecent,

Distempered through misrule anti passions base; It grows a monster, and incontinent Doth lose its dignity and native grace: Behold, who list, both one and other in this place (Spenser, "The Faerie Queens," canto IX)

It is

I AN ADMIRED ENDOWMENT; involuntarily conferred, without personal effort and beyond human control; (Mat_5:36 Mat_6:27) yet one of the most personal and enviable of human possessions. "Beauty is a thing of great recommendation in the correspondence amongst men; it is the principal means of acquiring the favour and good liking of one another, and no man is so barbarous and morose that does not perceive himself in some sort struck with its attraction" (Montaigne). "Beauty is, indeed, a good gift of God; but that the good may not think it a great good, God dispenses it even to the wicked" (Augustine).

A beautiful and fair young man is he; In all his body is no blemish seen; His hair is like the wire of David"s harp, That twines about his bright and ivory neck; In Israel is not such a goodly man. (Geo. Peele, "The Tragedy of Absolom:" 1599.)

II A SUPERFICIAL DISTINCTION; shadowing forth, indeed, beauty of mind and character; and heightened by the latter, when present; but often, in fact, disassociated from it; and covering, "skin deep," dreadful moral deformity. (Pro_11:22) Absalom was beautiful externally, but not "beautiful within," Wisdom, truth, humility, modesty, purity, patience, meekness, piety, mercy; charity, these constitute inward, substantial, spiritual beauty, "the beauty of holiness," the product of the grace and the reflection of the beauty and glory of the Lord; (Psa_90:17 Psa_149:4) in which he delights, and which all persons may acquire (Eph_4:24; Gal_5:22; Php_2:5) "Whatsoever things are lovely, etc. (Php_4:8) "The graces of the Spirit are the richest ornaments of the reasonable creature.

III A DANGEROUS INFLUENCE; on its possessors, making them vain and presumptuous, and exposing them to many temptations; on its beholders, directing undue attention to "the outward appearance," disposing to excuses for mental and moral defects, alluring to evil. (2Sa_15:1-6) The beauty of Absalom was a snare to the people. "His hair was his halter". (2Sa_18:9)

Where is the virtue of thy beauty, Absolon? Will any of us here now fear thy locks, Or be in love with that thy golden hair, Wherein was wrapt rebellion "gainst thy sire, And words prepared to stop thy father"s breath? (Geo. Peele.)

IV A TRANSIENT POSSESSION. Precarious, short lived, inevitably turning to dust (ver. 14); "a fading flower" (Isa_28:4 Isa_40:8; Psa_39:11) whose "root is ever in its grave.

A doubtful good, a gloss, a glass, a flower, Lost, faded, broken, dead, within an hour.

"So have I seen a rose newly springing from the clefts of its hood, and at first it was fair as the morning, and full with the dew of heaven as a lamb"s fleece; but when a ruder breath had forced open its virgin modesty, and dismantled its too youthful and unripe retirements, it began to put on darkness, and to decline to softness and the symptoms of a sickly age; it bowed the head, and broke its stalk, and at night, having lost some of its leaves and all its beauty, it fell into the portion of weeds and outworn faces. The same is the portion of every man and every woman" (Jeremy Taylor, "Holy Dying"). But goodness is immortal; it "fadeth not away". (1Pe_1:4) "Beauty belongs to youth and dies with it, but the odours of piety survive death and perfume the tomb.

Only the actions of the just Smell sweet and blossom in the dust.

D.

Absalom"s beauty.

This remark, thrown in by the way, has more to do with the main course of the narrative than at first appears. The personal beauty of Absalom accounts in part for the excessive fondness of David for him, for his vanity and ambition, and for his powerful influence over others; and, so far as it consisted in abundance of fine hair, appears to have been the immediate occasion of his miserable end. It may serve us as the starting point of some remarks on beauty of person.

I ITS WORTH.

1. It is in itself good as a fair work and gift off God. A sober divine (Manton) calls it "a beam of the majesty of God.

2. It is pleasant to look upon.. Beautiful people are so many pictures moving about in society for the innocent gratification of beholders, with this superiority to other pictures, that they are alive and present continual variety.

3. It may be off great advantage to its possessor. It attracts others; makes it easier to secure friends. A comely face and form are an introduction to notice and favour.

4. It may be a power for good to others. In a ruler, a preacher, any leader in society, it is an element of influence. Is not, therefore, to be despised either by its possessor or by others;

II ITS PERILS.

1. It is apt to excite vanity and pride themselves the parapets of many sins.

2. When overvalued, it leads to the neglect of higher things the culture of mind, heart, and character.

3. In children it may awaken in their parents a foolish fondness whichhinders parental discipline. . (comp. 1Ki_1:6)

4. It attracts flatterers and seducers, and thus often occasions moral ruin.

It was Tamar"s beauty that kindled Amnon"s lust. (2Sa_13:1) It is a very perilous endowment to young women, especially among the poor.

5. It may lead its possessor to become a tempter of others; and renders his (or her) temptations all the more seductive. Lord Bacon (in his essay "On Beauty") says, "For the most part it makes a dissolute youth, and an age a little out of countenance; but yet certainly again, if it light well, it maketh virtues shine and vices blush.

III ITS INFERIORITY. In comparison with mental, moral, and spiritual beauty.

1. In essential nature. The latter belong to a far higher region, are a far more valuable product of the Divine hand. The beauties of holiness are the features of the Divine Father appearing in his children, and manifesting their parentage.

2. In appearance. Moral loveliness is far more beautiful than physical in the sight of God and the good, (comp. 1Sa_16:7) and it has the power of rendering very plain faces interesting and attractive, if not beautiful.

3. In value to its possessor and to others. Beauty of character is a priceless treasure, (1Pe_3:4) indicating one still more precious the character itself; it excites the deepest and best kind of admiration and commendation; (Pro_31:30) and it gives those in whom it appears a power over others for their good which incalculably surpasses the influence of mere beauty of person; and which "adorning the doctrine of God our Saviour" (Tit_2:10) the chief instrument of good to men wins for it a readier acceptance.

4. In facility of attainment. Beauty of person, if not a gift of nature, cannot be acquired; but that of the soul can. The Lord Jesus came to earth to make it possible for the ugly and deformed to become lovely; he lives to effect this great transformation. Those who are in him become the subjects of a new creation: "Old things are passed away; all things are become new". (2Co_5:17) The Holy Ghost adorns the soul with heavenly grace and attractiveness. (Gal_5:22, Gal_5:23) And when the process is complete on the whole Church of Christ, he will "present it to himself" as his beauteous bride, "a glorious Church, not having spot, or wrinkle, or any such thing, but holy and without blemish". (Eph_5:27) Faith in, and habitual converse with, him who is "altogether lovely," is the way to experience for ourselves this wondrous change. "Beholding as in a mirror the glory of the Lord, we are changed into the same image from glory to glory, even as by the Spirit of the Lord". (2Co_3:18) Even the body will at length be beautified. (Php_3:21)

5. In duration. The beauty which is of earth fades and passes away, but that which is of heaven abides evermore. The former may vanish even in youth through the ravages of disease; will almost certainly in afterlife, unless heightened and ripened by sense and goodness; and certainly will turn to corruption after death. But the latter will survive the decay and destruction of all things, and adorn the "Father"s house" forever.

In conclusion, this subject appeals especially to the young. Let them seek with all their heart the beauty which is spiritual and everlasting; and regard as of small account that which is in itself of little value, and at best of short duration; and which, if separate from moral excellence, is like the beauty of a sepulchre, covering death and corruption. 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.

Beauty - This is noted as the occasion of his pride, and of the people's affection to him.

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

Now

This word marks a break in the main story line. This new section gives background information for the part of the story that follows. (See: Background Information)

there was no one praised for his handsomeness more than Absalom

This can be stated in active form. AT: "people praised Absalom for his handsomeness more than they praised anyone else" (See: Active or Passive)

handsomeness

good and pleasing appearance, especially of the face

From the sole of his foot to the top of his head there was no blemish in him

This means the whole person was without blemish. AT: "There were no blemishes on any part of his body" (See: Merism)

two hundred shekels

This can be written in modern units. AT: "two and a half kilograms" (See: Biblical Weight)

the weight of the king's standard

The king had weights that determined the standard weight of the shekel and other weights and measurements.

To Absalom were born three sons and one daughter

This can be stated in active form. AT: "Absalom had three sons and one daughter"

translationWords

Israel

praise

blemish

Tamar

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.