In this article, William Plumer (1802-1880) briefly overviews the story of Absalom (2 Samuel 13-19) and gives 16 points of application from the tragic story.
Absalom was the eldest son of David, whose mother was the daughter of a king. His name signifies “the father of peace” or “the peace of a father.” It was not given him by prophecy, but only expressed the hopes entertained of him. He was probably a favorite with his father, was not well governed and became a spoiled child. Many a parent is preparing wormwood and gall for his old age.
When he was yet a young man, with much hypocrisy, malice and cunning Absalom compassed the death of his wicked brother Amnon. Stained with his brother’s blood and fearing his father’s displeasure, he fled to his grandfather, Talmai, king of Geshur, who gave him refuge. But David loved Absalom and longed after him. In three years he yielded to an artful stratagem laid by the bloody Joab and executed by a woman of Tekoah for Absalom’s return. He was not, indeed, admitted into his father’s presence for two years. Ambition is ever restless, and Absalom professed a willingness to die rather than live without seeing his father. Joab was again employed to effect Absalom’s wishes, and he fully succeeded. David received and kissed his murderous son, and thus let loose on society and on himself a man who in his day seemed to be the scourge of God.
No sooner was Absalom free from legal restraint and regal displeasure than his ambition began to show itself. His first aim was to secure popularity. He had some great advantages. “There was not in all Israel a man to be so much praised for his beauty as Absalom.” He had also a rising family, thus assuring the people of his permanent interest in Israel. He had also wealth and appeared in chariots with a splendid retinue. Thus many were dazzled. He also practiced the arts of demagogues; he fomented discontent; was loud in his professions of love to the people; complained of the absence or tardiness of justice; and courted the lowest of the people by kissing and flattering them. He pursued this course for a long time with untiring industry. He thus succeeded in stealing away the hearts of many of the people. At length Absalom resolved to bring matters to a crisis. To this end he professed to be very pious, and by permission went to Hebron to pay a vow. He took with him two hundred citizens of Jerusalem who were not in his counsels; he sent messengers throughout the land to proclaim him king as soon as the signal should be given; he also secured in his interests the wisest counselor in the land, Ahithophel. Soon the signal was given, and all over the land the cry was heard: “Absalom reigneth in Hebron.” The people flocked in multitudes around his standard, even as his heart wished. The news soon reached David, who saw no safety but in flight, and at once he forsook Jerusalem.
Absalom now had a majority on his side; he held Jerusalem; the ark of God was still there; Ahithophel was in the conspiracy; David’s adherents were few and fearful. The king was at his wits’ end; he still loved his son and feared God.
God gave David wisdom to send Hushai to Jerusalem to thwart the plans of Ahithophel. The first aim of the wily Ahithophel was to make the breach as wide as possible and cut off all hope of reconciliation. This device succeeded. His next plan was speedy and spirited pursuit of the royal fugitive. Had this advice been taken, it must have been fatal to the king, but God made use of Hushai to defeat it, and David made good his flight. Cut to the quick by seeing himself surrounded by fools who would not take good advice, Ahithophel committed suicide, and thus Absalom was left without a wise counselor. He determined on one great, decisive battle; if in that he should succeed, his dreams of glory and power and pleasure would be realized. He seems to have had no relentings, no compunctions, no fears. On he went as “an ox goeth to the slaughter, or as a fool to the correction of the stocks.” The day of decision came. Absalom and his host were encamped in Gilead; David and his host, in Mahanaim. On one side Absalom commanded in person; on the other, Joab, Abishai and Ittai commanded for the king. By persuasion David was removed far from the theatre of the contest. The battle was in a piece of wood in Ephraim. One army relied on numbers; the other, on the Lord. Absalom was thirsting for David’s blood, while David was giving orders not to kill Absalom.
The battle being pitched, it was soon seen on which side Jehovah was, for “the men of Israel were slain before the servants of David.” In the midst of the battle, Absalom, riding on a mule, met a body of David’s men; in an affray with them he was caught by his head in the boughs of an oak, and his mule, going on, left him hanging by the hair. Thus suspended, Joab and his men made him a target and pierced him with their arrows and smote him with their weapons. Thus this murderer, conspirator and unnatural child passed from the uncertainties of time to the realities of eternity. In that day perished all his thoughts of war and power and equipage and splendor. Absalom’s death was the signal for the disbanding of his army; all fled. David’s men cast the body of the guilty man into a deep pit and laid a great heap of stones upon it, leaving it there to rot till the trump of God shall awake the dead. The news of his death was borne to David, who was exceedingly affected thereby. In a moment a thousand tender recollections rushed upon his mind. He thought of the promise of the boy, the beauty of the man and his ignominious and fatal end. It was too much for him; it quite overcame him. The joy of victory was lost in the grief of so sad an end to a favorite son. This brief story is full of instruction:
“A parent’s heart may prove a snare;
The child she loves so well
Her hand may lead, with gentlest care,
Down the smooth road to hell.”
PHILADELPHIA: Presbyterian Board of Publication, 1334 CHESTNUT STREET.