Like father, like son? Absalom starts out these
chapters by stealing the hearts of the Israelite people and seeking the crown
at Hebron, much as his father David did before him. His tactics differ, of
course. He intercepts people on their way to seek justice from the king and
dispenses his own version instead, thereby incurring their “loyalty”. David
ends up fleeing Jerusalem in fear of Absalom’s rising power – leaving the ark
behind. But before he gets too far, he ascends the Mount of Olives – weeping in
mourning and shame.
Some still demonstrate their loyalty to David,
however –be it Ittai the Gittite (in words strikingly similar to Ruth’s vows to
Naomi in the book of Ruth), Hushai, old Barzillai the Gileadite, or the priests
Zadok and Abiathar. Ziba’s loyalty, however, is harder to decipher. He claims
that Mephibosheth, Jonathan’s son, has turned against David and is hoping for
the kingdom to be restored to him as Saul’s grandson. Willing to believe the
worst, David reverses his earlier call and gives what belongs to Mephibosheth
to Ziba. Another member of Saul’s family, Shimei, throws stones and curses
David as he passes: “The LORD has avenged on all of you the blood of the house
of Saul, in whose place you have reigned; and the LORD has given the kingdom
into the hand of your son Absalom. See, disaster has overtaken you; for you are
a man of blood” (16:8). David takes these charges remarkably calmly, for the
time being: “Let him alone, and let him curse; for the LORD has bidden him. It
may be that the LORD will look on my distress, and the LORD will repay me with
good for this cursing of me today” (16:11-12).
Meanwhile, Hushai insinuates himself into Absalom’s
inner circle. When Absalom questions his loyalty, Hushai responds ambiguously: “The
one whom the LORD and this people and all the Israelites have chosen, his I
will be, and with him I will remain” (16:18). He then gives bad advice to
Absalom and warns David to flee across the Jordan.
One wonders who is really speaking for the LORD
here. Ahithophel, whose counsel was thought of “as if one consulted the oracle
of God” (16:23), tells Absalom to violate ten of his father’s concubines. (Why
would he advise this? There’s some reason to believe that he was Bathsheba’s
grandfather. This may be part of his revenge against David for what the king
did to Uriah and Bathsheba. Note that Absalom pitches his tent on the roof –
the same place where David first saw Bathsheba.) Absalom follows this advice
but ignores Ahithophel’s wise counsel to strike against David quickly. When his
military strategy is not followed (in seeming fulfillment of the LORD’s wishes
in 17:14), Ahithophel joins Saul in killing himself. If his counsel is mistaken
for that of the LORD’s and then only selectively followed, who else might be
misinterpreting the signals?
The Cushite who brings David the news of Absalom’s
death thinks he knows the LORD’s role in all this: “The LORD has vindicated you
this day, delivering you from the power of all who rose up against you”
(18:31). I doubt that David sees it that way. Absalom’s crowning glory – namely, his hair – has
become his downfall; he finds himself caught in the branches of an oak tree “hanging
between heaven and earth” (18:9). Despite David’s appeal to deal gently with
his son, Joab strikes Absalom as soon as he’s given the chance. Although Joab’s
men finish the job, David knows who is responsible. Despite the loss that
Absalom’s rebellion has engendered (20,000 men according to 18:7), David can
only focus on the loss of his son – until Joab reminds him that he’s not just a
father; he’s also a king. He needs to go out and reassure his troops that they
need not be ashamed for doing their job – so that’s what he does.
The people of Judah then escort David back to
Jerusalem to resume power. Whether to placate Absalom’s followers or to punish
Joab for executing his son, David fires Joab as army commander in favor of
Amasa – the one who had commanded Absalom’s army just two chapters before. He
temporarily shows mercy to Shimei, the relative of Saul’s who had cursed him
(to see what becomes of Shimei, wait for I Kings 2.) Mephibosheth reappears as
well, claiming that his servant Ziba deceived him; not knowing whom to believe,
David splits the difference and divides Mephibosheth’s inheritance between
them. (While this might be a pragmatic call, it is not just. One of them is
lying and yet still receives half the inheritance. Does Mephibosheth’s possible
disloyalty cancel out David’s loyalty to Jonathan’s son? What exactly gets
passed from father to son?) Regardless,
by the end of chapter 19, David has his kingdom fully restored to him.
So is it smooth sailing from here on out? Keep
reading, and in the meantime, click on “comments” to add your thoughts.
In ch. 15, David gave Absalom men, horses, and a chariot; people complained that they had no judge to hear their grievances, and Absalom curried favor with them. [No judges?—another failure of David.? Absalom lies to David to get permission to go to Hebron—where he sets himself up as king. As Absalom did so, David fled from Jerusalem, along with many people and the ark of the covenant. Then David sent the ark back to Jerusalem, saying that God would decide whether he returns in strength to Jerusalem. David sent Hushai to Absalom, to be a spy and to confuse Absalom’s counselors.
ReplyDeleteWhich dynasty (“house”) shall rule the united kingdoms is Israel and Judah? Saul seemingly has a posthumous existence in his grandson and in David’s own disloyal son, Absalom. David’s nearby enemies curse him and throw stones; David forbids reprisals, placing his fate in God’s hands. (16:9-14). [For the moment, does David seem like the earlier, two-dimensional boy of God? Is there a shift within the text, so that we have a somewhat idealized David again?]
Ahithophel, loyal to Absalom, had his loyalty tested in a trial-by-fornication (or the public appearance thereof). Absalom tells him to “go in” to his father David’s concubines “in the sight of all Israel.” (16:22) Absalom then trusts him as if he were “the oracle of God.” ((16:23)
Having gained trust, Ahithophel volunteers to take 12,00 men, kill only David, and [appealing to Absalom’s grandiose vanity] “bring all the people back to you as a bride comes home to her husband.” (17:3) But Hushai, whom David has charged to turn wisdom into foolishness in Absalom’s inner circle, counsels against Ahithophel’s clever plan. Thus he lures Absalom into leading his entire force against David. The narrator makes sure that we do not miss the point: “the Lord [will] bring ruin on Absalom.” (17:14) [Though the Lord continues to trouble David, he sees that David continues as king.]
Hushai reports to the priests Zadok and Abiathar, who report to David. (The priests are in Jerusalem, temporarily the domain of Absalom—because David had sent the ark to Jerusalem, with the priests to accompany it.) Messengers carrying intelligence from the priests to David are spotted and reported to Absalom; to escape capture they hide in a well that is then concealed. (17:18-20) When Absalom rejected Ahithophel’s plan, he decamped to his home town and killed himself. (17:23) [Seems to me an overreaction.] David and his army cross the Jordan, pursued by Absalom. [Times and distances seem short or compressed.]
In the ensuing battle there was “great… slaughter.” Twenty thousand men are lost, more to the hazards of the forest than to the swords of their enemies. (18:6-8) Absalom, caught in a tree, was killed by Joab and also by his ten armor-bearers; the text seems to say that he was killed several times. Joab rejected a claim that Absalom should have clemency or honor even though David had asked for it; Absalom’s body was rudely thrown into a pit and stones heaped on it. (18:17) David mourned strenuously, and all his troops grieved rather than celebrated their victory. (18:33-19:4) [This is the second time that Joab has killed someone entitled to protection.]
ReplyDeleteJoab rebukes David for caring more about his traitorous son than about his commanders and officers and servants, and warns David that he may lose the loyalty of the entire army—which, he said, would be the worst disaster of David’s life. (19:5-8) David then appears in public before his troops, and dismisses Joab as commanding officer. Amasa, now Joab’s successor, “swayed the hearts of all the people” [presumably the reason for his elevation] and they summoned David and his court to return to Jerusalem. (19:14-15)
Onj the day of his return, David pardoned Shimei, a descendant of Saul who has thrown stones and curses at David when another descendant of Saul claimed the kingship. (16:5,7, 13; but then 19:16-23). Having gained recognition as king of all Israel, David showed mercy to Shimei and to others who had stood against him. (19:22-30) He also rewarded those who had been loyal and generous to him. Both the people of Israel and of Judah welcomed David back to Jerusalem, but they retained some tribal enmity (19:41-43)
"Like father like son"? Hard to say. The story is overshadowed, shaped, by David's eventual victories--including his hard-fought victory over Absalom. This son, Absalom, sought to take the throne, perhaps to kill David in battle or indirectly, but somehow. Daviud's love for Absalom has somehow survived Absalom potentially lethal rebellion--there's a lot of legend in this as elsewhere in the David story.
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